Exegetical and Hermeneutical Commentary of Daniel 10:16
And, behold, [one] like the similitude of the sons of men touched my lips: then I opened my mouth, and spoke, 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.
16. A second touch restores Daniel’s power of speech.
one like the similitude, &c.] not an actual man, but a figure or appearance resembling a man. The word rendered similitude is the one which in the visions of Ezekiel (Eze 1:5; Eze 1:10; Eze 1:13; Eze 1:16; Eze 1:22; Eze 1:26; Eze 1:28; Eze 8:2; Eze 10:1; Eze 10:10; Eze 10:21-22) is rendered regularly by likeness: the variation here is presumably for the purpose of avoiding the juxtaposition of ‘like’ and ‘likeness.’
touched my lips ] cf. though the expression is not quite the same, and the purpose is in each case different Isa 6:7 (‘ made it the hot coal touch my lips’), Jer 1:9 (‘ made it his hand touch my mouth’). The touch having restored Daniel’s power of speech, he hastens to excuse his confusion: the vision, he says, had overpowered him.
to him that stood in front of me ] The dazzling being, whom Daniel had seen in Dan 10:5-6.
my lord ] 1Sa 1:15 ; 1Sa 1:26; 1Sa 22:12, &c.; Zec 1:9; Zec 4:4-5; Zec 4:13; Zec 6:4.
by reason of the vision my throes were turned upon me ] i.e. came suddenly upon me. The word rendered throes is said properly of the pains of a woman in travail (Isa 13:8); and the whole phrase occurs in 1Sa 4:19 of the pains of labour suddenly seizing Ichabod’s mother. The figure is thus a strong one: it describes Daniel as being as prostrate and helpless as a woman in the pains of labour. Cf. Isa 21:3, where it is used similarly to describe the prostration produced by an alarming vision.
and I retained no strength ] Dan 10:8, end.
Fuente: The Cambridge Bible for Schools and Colleges
And, behold, one like the similitude of the sons of men touched my lips – In the form of a man. The reference here is undoubtedly to Gabriel appearing to Daniel in human form. Why he does not name him is unknown; nor is there any intimation whether he changed his form as he now approached the prophet. It would seem not improbable that, seeing the effect of his presence and his words on Daniel, he laid aside some of the manifestations of awe and majesty in which he had at first appeared to him, and approached him as a man, and placed his hands on his lips – as a sign that he should speak, or as imparting power to him to speak. See the notes at Isa 6:6-7.
I opened my mouth, and spake – His fear was removed, and he was now able to address the heavenly messenger.
O my lord – A title of respectful address, but without indicating the rank of him to whom it is applied.
By the vision my sorrows are turned upon me – The word rendered sorrows ( tsyrym) means, properly, writhings, throes, pains, as of a woman in travail, Isa 13:8; Isa 21:3; 1Sa 4:19; and then any deep pain or anguish. Here it refers to terror or fright, as so great as to prostrate the strength of Daniel. The word rendered are turned ( nehepeku – from haphak) means, in Niphal. to turn ones self about, to turn back. The same phrase which is used here occurs also in 1Sa 4:19, her pains turned upon her; that is, came upon her. Perhaps we should express the idea by saying that they rolled upon us, or over us – like the surges of the ocean.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Like the similitude of the sons of men.] I think Gabriel is here meant, who appeared to Daniel in a human form; and so in Da 10:18, and see also Da 9:21.
Touched my lips] Before this he was unable to speak.
By the vision] The vision that I have already had, and of which I have not a proper knowledge has greatly afflicted me, because I see it intimates grievous calamities to my people. See Da 9:26.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
One like the similitude of the sons of men; an angel in the shape of a man, and no other but Jesus Christ, as before he that had humbled him now helped and encouraged him.
I opened my mouth, and spake; which cannot be till the Lord touch our lips, Psa 51:15; Isa 6:5-7; Jer 1:9. Though the angel appeared to him, and spake to him as a man, yet could not Daniel bear his presence without some dread.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. touched my lipsthe samesignificant action wherewith the Son of man accompanied His healingof the dumb (Mr 7:33). He alonecan give spiritual utterance (Isa 6:6;Isa 6:7; Eph 6:19),enabling one to “open the mouth boldly.” The same one whomakes dumb (Da 10:15) opensthe mouth.
sorrowsliterally,”writhings” as of a woman in travail.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And, behold, one like the similitude of the sons of men,…. Not the man clothed with linen, or Christ; but either the same angel, Gabriel, who appeared more manifestly to him in a human form; or another of the attendants of Christ, who also had the similitude of a man:
touched my lips; with his hand, as the Prophet Isaiah’s were, by a seraph, with a live coal from the altar, Isa 6:7, thereby restoring him to his speech, and giving him freedom and boldness to make use of it; and removing from him his impurity, and a sense of it, which occasioned his silence:
then I opened my mouth, and spake freely, and yet with all becoming modesty:
and said unto him that stood before me, O lord; the angel that appeared in the likeness of a man, and stood before the prophet, and touched his lips, whom he calls “lord”; not because of sovereignty and dominion over him, which belong to Christ, as the Creator of all things, and Head of the church; but for honour’s sake, being a noble and exalted creature:
by the vision my sorrows are turned upon me; on sight of the glorious object represented to him in the vision, pains seized his body in all parts of it, sharp and pungent, like those of a woman in travail. Gussetius y interprets it of the knuckle bones, which turned in the pan of them, like the hinges of a door, of which the word is used, Pr 26:14, and this through the tendons being loosed by the dissipation of the spirits; and this sense the Vulgate Latin version gives countenance to,
my joints are dissolved; the Septuagint, Syriac, and Arabic versions, are, “my inward parts or bowels are turned in me: and I have retained no strength”; [See comments on Da 10:8].
y Comment. Ebr. p. 713.
Fuente: John Gill’s Exposition of the Entire Bible
Daniel here narrates how the angel who inflicted the wound at the same time brought the remedy. Though he had been cast down by fear, yet the touch of the angel raised him up, not because there was any virtue in the mere touch, but the use of symbols we know to be keenly encouraged by God, as we have previously observed. Thus the angel raised the Prophet not only by his voice but by his touch. Whence we gather the oppressive nature of the terror from the difficulty with which he was roused from it. This ought to be referred to its own end, which was to stamp the prophecy with the impress of authority, and openly to proclaim Daniel’s mission from God. We are aware, too, how Satan transforms himself into an angel of light, (2Co 11:14😉 and hence God distinguishes this prediction, by fixed marks, from all the fallacies of Satan. Lastly, by all these circumstances the Prophet shews God to be the author of the prophecy to be afterwards uttered, as the angel brought with him trustworthy credentials, by which he procured for himself favor, and openly proved his mission to Daniel. He says he appeared after the likeness of a man, or of the sons of man. He seems here to be speaking of another angel; but as we proceed we shall perceive the angel to be the same as at first. He had formerly imposed upon him the name of a man; now, to distinguish him from men, and to prove him to be only human in form and not in nature, he says he bore the similitude of the sons of a man. Some restrict this to Christ, but I fear this is too forced; and when all points shall have been more accurately discussed, I have already anticipated the result, as most probably the same angel is here designated of whom Daniel has hitherto spoken. We have already stated him not to be the Christ, because this interpretation is better suited to that Michael who has been already mentioned, and will be again at the end of this chapter. Whence it is more simple to receive it thus: the angel strengthened Daniel by touching his lips; and the angel, formerly called a man, was only one in appearance, wearing the human figure and image, yet not partaking of our nature. For allowing God to have sent his angels clad frequently in human bodies, he never created them men in the sense in which Christ was made man; for this is the special difference between angels and Christ. We have formerly stated how Christ was depicted for us under this figure. And there is nothing surprising in this, because Christ assumed some form of human nature before he was manifested in flesh, and angels themselves have put on the human appearance.
He says afterwards, he opened his mouth and spake By these words he explains more fully what we previously stated, for he was quite stupefied by terror, and to all appearance was dead. Then he began to open his mouth, and was animated to confidence. No wonder, then, if men fall down and faint away, when God shews such signs of his glory; for when God puts forth his strength against us, what are we? At his appearance alone the mountains melt, at his voice alone the whole earth is shaken. (Psa 104:32.) How, then, can men stand upright who are only dust and ashes, when God appears in his glory? Daniel, then, was prostrate, but afterwards recovered his strength when God restored his courage. We ought to understand the certainty of our being compelled to vanish into nothing whenever God sets before us any sign of his power and majesty; and yet he restores us again, and shews himself to be our father, and bears witness of his favor towards us by both words and other signs. The language of this clause might seem superfluous — he opened his mouth, and spake, and said; but by this repetition he wished, as I have stated, to express plainly his own recovery of the use of speech after being refreshed by the angel’s touch.
He says he spoke to him who stood opposite This phrase enables us to conclude the angel here sent to be the same as the previous one; and this will appear more clearly from the end of the chapter, and as we proceed with our subject. Then he says, O my Lord, in the vision my distresses are turned upon me, and I have not retained my strength He here calls the angel “Lord,” after the Hebrew custom. Paul’s assertion was true under the law — there is but one Lord, (1Co 8:6,) but the Hebrews use the word promiscuously when they address any one by a title of respect. It was no less customary with them than with us to use this phrase in special cases. I confess it to be a weakness; but as it was a common form of expression, the Prophet uses no ceremony in calling angels lords. The angel, then, is called lord, simply for the sake of respect, just as the title is applied to men who excel in dignity. In the vision itself, that is, before thou didst begin to speak, I was buried in grief and deprived of strength. How then, says he, am I able to speak now? Thou by thy very appearance hast depressed me; no wonder I was utterly dumb; and now if I open my mouth, I know not what to say, as the fright which thy presence occasioned me held all my senses completely spellbound. We perceive the Prophet to be but partially erect, being still subject to some degree of fear, and therefore unable to utter freely the thoughts of his mind. Therefore he adds, And how shall the servant of this my Lord be able to speak with that my Lord? The demonstrative זה, zeh, seems to be used by way of amplifying, according to the phrase common enough in our day, with such a one. Daniel does not simply point out the angel’s presence, but wishes to express his rare and singular excellence. Dispute would be both superfluous and out of place should any one assert the unlawfulness of ascribing such authority to the angel. For, according to my previous remark, the Prophet uses the common language of the times. He never intended to detract in any way from the monarchy of God. He knew the existence of only one God, and Christ to be the only prince of the Church; meanwhile, he freely permitted himself to follow the common and popular form of speech. And truly we are too apt either to avoid or neglect religious ceremony in the use of words. Although we maintain that the Prophet followed the customary forms of expression, he detracted noting from God by transferring it to the angel, as the Papists do when they manufacture innumerable patron saints, and despoil Christ of his just honor. Daniel would not sanction this, but treated the angel with honor, as he would any remarkable and illustrious mortal, according to my previous assertion. He knew him to be an angel, but in his discourse with him he did not give way to any empty scruples. As he saw him under the form of a man, he conversed with him as such; and with reference to the certainty of the prophecy, he was clearly persuaded of the angel’s mission as a heavenly instructor.
He next adds, Henceforth my strength did not remain within me, and my breath was no longer left in me. Some translate this in the future tense, — it will not stand; and certainly the verb יגמד ignemed, “shall stand,” is in the future tense; but then the past tense follows when he says, no breath was left in me. Without doubt, this is but a repetition of what we observed before; for Daniel was seized not only by fear, but also by stupor at the sight of the angel. Whence it appears how utterly destitute he was of both intellect and tongue, both to understand and express himself in reply to the angel. This is the full sense of the words. He adds, secondly, he was strengthened by the touch of him who wore the likeness of a man; for he touched me, says he. By these words Daniel more clearly explains how he failed to recover his entire strength at the first touch, but was roused by degrees, and could only utter three or four words at first. We perceive, then, how impossible it is for those who are prostrated by God to collect all their strength at the first moment, and how they partially and gradually recover the powers which they had lost. Hence the necessity for a second touch, to enable Daniel to hear the angel speaking to him with a mind perfectly composed. And here again he inspires us with faith in the prophecy, as he was by no means in an ecstasy while the angel was discoursing concerning future events. If he had always lain prostrate, his attention could never have been given to the angel’s message, and he could never have discharged towards us the duty of prophet and teacher. Thus God joined these two conditions — terror and a renewal of strength — to render it possible for Daniel to receive with calmness the angel’s teaching, and to deliver faithfully to us what he had received from God through the hand of the angel. It follows: —
Fuente: Calvin’s Complete Commentary
(16) One like . . .Comp. Dan. 8:15. However, there is no reason for supposing that the person is different from the one mentioned in Dan. 10:10; Dan. 10:18. By sorrows is meant the pain produced by terror.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. One like the similitude of the sons of men Theodotion renders “son of man” instead of “sons of men.” The clear meaning is that one having human appearance but whom he did not dare to speak of as man merely touched him. As Gabriel was alone when he left the field of battle (note Dan 10:13), and as no other angelic beings have been mentioned, it is almost certain that it was he who touched the prophet’s lips as he had once before given him a shock of new life (Dan 10:10). As Daniel’s eyes are on the ground he only sees the human outline of this glorious figure as it approaches him. (Compare Dan 10:5-6.)
My sorrows are turned upon me Rather, my pangs. It is a word used for the agonies of childbirth (1Sa 4:19). For the occasion of these sorrows see note Dan 10:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
Dan 10:16. One like the similitude, &c. Most of the versions read, He being in appearance like a man; see Dan 10:18. The angel Gabriel, most probably, is meant, who appeared to the prophet in a human form. Compare chap. Dan 8:15 Dan 9:21.
Fuente: Commentary on the Holy Bible by Thomas Coke
Dan 10:16 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.
Ver. 16. And, behold, one like the similitude, ] i.e., The angel in human shape. as Dan 10:10
Touched my lips.
And said unto him that stood before me,
My sorrows are turned upon me.
And I have retained no strength.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
men. Hebrew. ‘adam. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Dan 10:16
Dan 10:16 And, behold,H2009 one like the similitudeH1823 of the sonsH1121 of menH120 touchedH5060 H5921 my lips:H8193 then I openedH6605 my mouth,H6310 and spake,H1696 and saidH559 untoH413 him that stoodH5975 beforeH5048 me, O my lord,H113 by the visionH4758 my sorrowsH6735 are turnedH2015 uponH5921 me, and I have retainedH6113 noH3808 strength.H3581
Dan 10:16
“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.
This is not the first time a prophet of God was unable to speak in the presence of deity, if indeed Daniel’s heavenly visitor was an epiphany of Jesus Christ. Isaiah had just such an experience. Isa 6:5-7, “Then said I, Woe is me! for I am undone; because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.”
Notice that a heavenly being placed a live coal on Isaiah’s lips before he spoke. When Isaiah realized he was standing in the presence of deity he knew he was a sinful man and that he was unfit to stand in the presence of God and speak in his current state. Up to this point, Daniel was yet to say anything to his heavenly visitor. In fact Daniel was rendered unable to speak as recorded in verse 15. Whether this was because he was in distress over the news he had just received, or because he was not permitted to speak until he had been touched on the mouth by another heavenly visitor, we will have to leave to conjecture. In either event, Daniel’s reaction was one of profound reverence and shock.
“O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.”
Daniel calls his heavenly visitor “my Lord”, and the heavenly visitor accepted this title without rebuke. This is further evidence in support of this visitor being an epiphany of Jesus Christ.
This is the first time Daniel speaks to his heavenly visitor and he informs him that because of the vision, his sorrows have overwhelmed him to the point that he has lost his strength. Daniel took the news that the temple and the city of Jerusalem would not be rebuilt for a long time very hard. It left him in a state of shock and dismay so profound that had no physical strength left. Daniel had already fainted once with his face on the ground and had to be revived and set up on his knees. He was doubtless still reeling from the shock of that. Daniel may have been experiencing a wondrous visitation from a heavenly being, but up to this point, the visit has been anything but pleasant and certainly not what Daniel had hoped for.
Fuente: Old and New Testaments Restoration Commentary
like: Dan 10:5, Dan 10:6, Dan 10:18, Dan 8:15, Dan 9:21, Eze 1:26, Phi 2:7, Phi 2:8, Rev 1:13
touched: Dan 10:10, Isa 6:7, Jer 1:9, Eze 3:27, Eze 33:22, Luk 1:64, Luk 21:15
my Lord: Dan 10:17, Dan 12:8, Exo 4:10, Exo 4:13, Jos 5:14, Jdg 6:13, Jdg 6:15, Jdg 13:8, Joh 20:28
my sorrows: Dan 10:8, Dan 10:9, Dan 7:15, Dan 7:28, Dan 8:17, Dan 8:27, Ecc 1:18
Reciprocal: Num 12:6 – in a vision Num 24:4 – falling Jer 8:18 – my Eze 1:28 – I fell Eze 2:9 – an hand Dan 4:19 – was astonied Dan 8:18 – he touched Dan 12:5 – other two Mat 17:6 – General Luk 5:8 – Depart Luk 22:43 – strengthening Luk 24:5 – they 2Co 12:9 – for
Fuente: The Treasury of Scripture Knowledge
Dan 10:16. I do not understand that more than one man or angel came to Daniel, though the language seems to indicate that there was. The general subject has been the same all through these verses and hence there would be no occasion for another messenger. The person was in the form of a man whoever he was, but he was endowed with supernatural power and knowledge for he was yet to make many predictions for us to examine. This angel recovered Daniel from his dumbness, and also renewed his bodily strength after a few moments. After regaining his power of speech, Daniel toid the angel of his sorrow and its effect upon his bodily feeling.
Fuente: Combined Bible Commentary
10:16 And, behold, {l} [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, {m} by the vision my sorrows are turned upon me, and I have retained no strength.
(l) This was the same angel that spoke with him before in the appearance of a man.
(m) I was overcome with fear and sorrow, when I saw the vision.
Fuente: Geneva Bible Notes
The one who resembled a human being was probably an angel who touched his lips and thereby enabled him to speak (cf. Dan 7:16; Dan 8:15-19; Dan 9:21-22; Isa 6:7; Jer 1:9). The prophet proceeded to explain to the angel that the vision had caused him anxiety and had robbed him of his strength (cf. Isa 6:5). He said he felt so inferior to the angel that he considered himself unworthy to talk to him. [Note: R. H. Charles, The Book of Daniel, p. 116.] Furthermore, he felt without sufficient strength and breath to do so.