3<\/strong>. pleasant bread<\/em> ] lit. bread of desirablenesses<\/em> (Dan 9:23<\/span>). Daniel did not fast absolutely; he only abstained from ‘pleasant’ food. Flesh<\/em> and wine<\/em> would, in the East, not be indulged in except at a festivity, or on other special occasions (e.g. Gen 27:25<\/span>, 1Sa 25:11<\/span> [where LXX. followed by many moderns, has wine<\/em> for water<\/em> ]; Isa 22:13<\/span>).<\/p>\n neither did I anoint myself at all<\/em> ] The practice of anointing the body with oil or other unguents was common among the Jews, as among other ancient nations: it soothed and refreshed the skin, and was a protection against heat. It was customary after washing, especially in anticipation of a visit, a feast, &c. (Rth 3:3<\/span>); and so to be anointed was a mark of contentment and joy (Isa 61:3<\/span>, Ecc 9:8<\/span>; cf. Mat 6:17<\/span>), while, conversely, during mourning it was usual not to anoint oneself (2Sa 14:2<\/span>; cf. 2Sa 12:20<\/span>).<\/p>\n three whole weeks<\/em> ] The same expression which in Dan 10:2<\/em><\/span> is rendered full weeks.<\/p>\n I ate no pleasant bread – <\/B>Margin, bread of desires. So the Hebrew. The meaning is, that he abstained from ordinary food, and partook of that only which was coarse and disagreeable.<\/P> Neither came flesh nor wine in my mouth – <\/B>That is, he lived on bread or vegetables. It is not to be inferred from this that Daniel ordinarily made use of wine, for it would seem from Dan. 1<\/span>: that that was not his custom. What would appear from this passage would be, that he practiced on this occasion the most rigid abstinence.<\/P> Neither did I anoint myself – <\/B>The use of unguents was common in the East (see the notes at Mat 6:17<\/span>), and Daniel here says that he abstained during these three weeks from what he ordinarily observed as promoting his personal comfort. He gave himself up to a course of life which would be expressive of deep grief. Nature prompts to this when the mind is overwhelmed with sorrow. Not only do we become indifferent to our food, but it requires an effort not to be indifferent to our dress, and to our personal appearance.<\/P> <\/p>\n Dan 10:3<\/span><\/p>\n I ate not pleasant bread.<\/em><\/p>\n<\/p>\n Intense religion<\/strong><\/p>\n About a hundred years ago, <\/strong>a man of God thus wrote in his diary: I was enabled to persevere in prayer till I saw so much need of Divine help, that I knew not how to leave off, and had forgot I needed food.<\/p>\n D. Brainerd. Strange intensity of desire! He who felt it must have been far above most Christians of our age. Who of us could thus record the longings of his soul? We feel that this is reality. There is no insobriety or wild excitement here. All is calm and deep. We are listening to the utterances of a soul that has got into conscious contact and vital fellowship with God; and who, in the profound enjoyment thus entered on, has lost the consciousness of this outer world in which he is still a dweller. Happy saint! Who would not tread thy footsteps, and thus get as competely within the veil as thou! All thy religion was amid realties and certainties. There was no distance, no dimness, no vagueness in thy intercourse with the Father of Spirits. How much of our religion is made up of shadows and incoherencies! how much of our intercourse with God is vague and distant; a groping after something which we seem never to reach, instead of being living, personal, conscious intercourse between our souls and God! (The Study<\/em>.)<\/p>\n Verse 3<\/span>. I ate no pleasant bread<\/B><\/I>] This fast was rather a general abstinence<\/I>; living all the while on coarse<\/I> and unsavoury food<\/I>; drinking nothing but water<\/I>; not using the bath<\/I>, and most probably wearing haircloth<\/I> next the skin, during the whole of the time.<\/P> <\/p>\n Fasting and feasting are very inconsistent; Daniel at other times lived magnificently, according to the dignity of his place, he had the best bread, flesh, wine, and anointing after the manner of the East, all which he laid aside, that by austerity he might afflict his body, and quicken his soul suitably to the time of Jacobs trouble and to a true fasting frame. <\/P> <\/p>\n 3. no pleasant bread<\/B>“unleavenedbread, even the bread of affliction” (De16:3<\/span>). <\/P> anoint<\/B>The Persianslargely used unguents.<\/P><\/p>\n I ate no pleasant bread<\/strong>,…. Or, “bread of desires” d; such as was made of the finest of the wheat, and was eaten in the courts of princes where Daniel was: according to some Jewish Rabbins in Ben Melech, hot bread is meant; but in general it means the best of bread, such as had good qualities to make it desirable; and this Daniel refrained from, while he was humbling and afflicting himself on this sorrowful occasion, but ate coarse bread, black and grainy:<\/p>\n neither came flesh nor wine in my mouth<\/strong>; not delicate meat, as of fish, fowl, deer, and the like, as Saadiah observes; but contented himself with meaner fare; nor did he drink generous wine, as he had used to do, living in a king’s court, and which his old age made necessary for him, since he could come at it; but he abstained from it, and other lawful pleasures of nature, the more to give himself up to acts of devotion and contemplation:<\/p>\n neither did I anoint myself at all, until three whole weeks were fulfilled<\/strong>; which was wont to be frequently done by the Jews, especially at feasts; and by the Persians every day, among whom he now was; but this he refrained from, as was usual in times of fasting and humiliation; see Mt 6:17<\/span>.<\/p>\n d “panem desideriorum”, Pagninus, Montanus; “desiderabilium”, Junius Tremellius “desiderabilem”, V. L. Vatablus, Piscator.<\/p>\n (3) Pleasant bread<\/strong>i.e.,<\/em> delicate food. Abstaining from this as well as from the use of oil (comp. 2Sa. 12:20<\/span>; Amo. 6:6<\/span>) were the outward signs of Daniels grief.<\/p>\n Dan 10:3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.<\/p>\n Ver. 3. I ate no pleasant bread.<\/strong> ] Bread he ate, for animantis cuiusque vita in fuga est,<\/em> life will fail if not maintained by food, but coarse bread panem cibarium, atrum, et siligineum,<\/em> and no more of that either than needs must. He voluntarily abridged himself of lawful delights, macerating and mortifying his flesh, that he might communicate with his poor afflicted brethren, and pray the harder for them. Fasting inflameth prayer, and prayer sanctifieth fasting. <\/p>\n <\/p>\n Neither did I anoint myself at all.<\/strong> ] All delights of sense must be laid aside in a time of solemn humiliation, but yet without annoyance and uncomeliness, as music, mirth, perfumes, brave apparel; 2Sa 12:20 <\/em> Joh 3:8 Exo 33:4-6<\/span><\/em> <\/em> 1Ki 21:27 cheerfulness, outward joy, and pleasure ( Mar 2:20 Luk 5:35 cf. Mat 9:15 Jdg 20:26<\/span> 1Sa 7:6 ). It is spoken of as a foul sin; Isa 58:3<\/span> , “Behold in the day of your fast ye find pleasure.”<\/p>\n pleasant bread = bread of desires: i.e. pleasant food. <\/p>\n wine. Hebrew. yayin. App-27. <\/p>\n three whole weeks = three sevens of days, as in verses: Dan 10:2, Dan 10:13. <\/p>\n confronting me three sevens of days: but, lo, <\/p>\n I ate: Dan 6:18, Isa 24:6-11, 1Co 9:27 <\/p>\n pleasant bread: Heb. bread of desires, Dan 11:8, Job 33:20, Amo 5:11, Nah 2:9, *marg. <\/p>\n neither did: 2Sa 19:24, Mat 6:17 <\/p>\n Reciprocal: Exo 18:12 – eat bread Lev 16:29 – shall afflict Lev 23:27 – afflict Job 6:7 – as my sorrowful meat Psa 137:1 – we wept Ecc 7:3 – is better Ecc 9:8 – let thy head Isa 58:3 – in Dan 9:3 – with Dan 10:11 – greatly beloved Dan 10:12 – from Luk 7:46 – General<\/p>\n I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. 3. pleasant bread ] lit. bread of desirablenesses (Dan 9:23). Daniel did not fast absolutely; he only abstained from ‘pleasant’ food. Flesh and wine would, in the East, not … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 10:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22029","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22029","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22029"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22029\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22029"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22029"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22029"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"