4<\/strong>. the first month<\/em> ] Abib (Exo 23:15<\/span>), or (as it was called by the later Jews) Nisan (Neh 2:1<\/span>), the month in which the Passover (on the 14th day) and feast of Unleavened Cakes (15th 21st) were kept (Exo 12:1-20<\/span>). These sacred seasons thus fell within the period of Daniel’s fast.<\/p>\n the great river<\/em> ] elsewhere the Euphrates (Gen 15:18<\/span>; Jos 1:4<\/span>): here, of the iddeel<\/em> (Gen 2:14<\/span>), i.e. the Tigris (Ass. Idiglat<\/em> or Idilat<\/em>): cf. the Syr. form Delath<\/em>. ( Tigris<\/em> is probably a Persian modification of the same name, suggested by the Old Pers. tighri<\/em>, arrow cf. [ tighra<\/em>, pointed, sharp], on account of the swiftness of its stream: see Delitzsch, Paradies<\/em>, p. 170 ff., who cites Strabo, xi. 14, 8, , , .)<\/p>\n And in the four and twentieth day of the first month – <\/B>At the close of his season of fasting. Though he had not set apart this season of fasting with any view or expectation that it would be followed by such a result, yet there was a propriety that an occasion like this should be selected as that on which the communication which follows should be made to his mind, for<\/P> (a) his mind was in a prepared state by this extraordinary season of devotion for such a communication; and<\/P> (b) his attention during that period had been turned toward the condition of his people, and it was a fit opportunity to impart to him these extraordinary views of what would occur to them in future days.<\/P> It may be added, that we shall be more likely to receive Divine communications to our souls at the close of seasons of sincere and prolonged devotion than at other times, and that, though we may set apart such seasons for different purposes, the Spirit of God may take occasion from them to impart to us clear and elevated views of Divine truth, and of the Divine government. A man is in a better state to obtain such views, and is more likely to obtain them, in such circumstances than he is in others, and he who desires to understand God and his ways should wait upon him with intense and prolonged devotion. The time here specified is the first month – the month Nisan, answering to a part of our month April. This was the month in which the Passover was celebrated, and was a time, therefore, which a Jew would be likely to select as a season of extraordinary devotion. It was, for some reason, very common for the prophets to record the very day on which the visions which they saw appeared to them, or on which Divine communications were made to them. This was often of importance, because it served to determine the time when a prophecy was fulfilled.<\/P> I was by the side of the great river, which is Hiddekel – <\/B>That is, the Tigris. The Syriac renders it the Euphrates. The name in the Scriptures, however, denotes the Tigris. Why Daniel was there he does not say. He was often away from Babylon (compare the notes at Dan 8:2<\/span>), and he may have been now among some of his people who resided near the Tigris. Possibly he may at that time have ceased to reside at the court in Babylon, and have taken up his residence in some place on the Tigris. See the notes at Dan 10:1<\/span>.<\/P> <\/p>\n Verse 4<\/span>. By the side of – Hiddekel<\/B><\/I>] The same as the Tigris<\/I>, the great river of Assyria; as the Euphrates<\/I> of Syria, and the Nile<\/I> of Egypt.<\/P> <\/p>\n The first month; it was the month Nisan, which is March. This <\/P> Hiddekel was Tigris, which is a great branch of Euphrates: the prophets had many of their visions by rivers. <\/P> <\/p>\n 4. first month<\/B>Nisan, themonth most suited for considering Israel’s calamity, being that inwhich the feast of unleavened bread reminded them of their Egyptianbondage. Daniel mourned not merely for the seven<\/I> daysappointed (Ex 12:18<\/span>), from theevening of the fourteenth to the twenty-first of Nisan, but thriceseven<\/I> days, to mark extraordinary sorrow. His mourning ended onthe twenty-first day, the closing day of the passover feast; but thevision is not till the twenty-fourth, because of the opposition of”the prince of Persia” (Da10:13<\/span>). <\/P> I was by . . . the . . .river<\/B>in waking reality, not a trance (Da10:7<\/span>); when younger, he saw the future in images, but now whenold, he receives revelations from angels in common language, that is,in the apocalyptic mode.<\/I> In the patriarchal period God oftenappeared visibly,<\/I> that is, theophany. In the prophets,<\/I>next in the succession, the inward<\/I> character of revelation isprominent. The consummation is when the seer looks up from earth intothe unseen world, and has the future shown to him by angels, that is,apocalypse. So in the New Testament there is a parallel progression:God in the flesh, the spiritual activity of the apostles and theapocalypse [AUBERLEN]. <\/P> Hiddekel<\/B>the Tigris.<\/P><\/p>\n And in the four and twentieth day of the first month<\/strong>,…. Of the third year of Cyrus, as Jacchiades; or rather of the Jewish year, the month Ab or Nisan, which answers to part of March and April; so that Daniel’s fast began on the third day of the month, and lasted to the twenty fourth, in which time was the Jewish passover; and by this it seems it was not now kept; and perhaps in those times was not used to be observed by the Jews in a foreign land:<\/p>\n as I was by the side of the great river, which is Hiddekel<\/strong>; the same with the Tigris, called by both names from the swiftness and rapidity of its motion, “hiddekel” signifying both sharp and swift; and tigris, in the Persian language, a dart; see Ge 2:14<\/span>. This is the same river the Targum of Jonathan on Ge 2:14<\/span> calls Diglath; and is by Pliny e called Diglito, who observes that it has the name of Tigris from its swiftness; so he says the Medes call an arrow; likewise Curtius f takes notice of the same, and says that it is named Tigris from the celerity with which it flows; for in the Persian language they call a dart “tigris”: so signifies in the Hebrew language “sharp” or “polished”, as an arrow is; and , “swift”, as an arrow flies, and both make Hiddekel: now this river was near Shushan, where Daniel resided; nay, Benjamin of Tudela g says, that the river Hiddekel divides the city of Shushan, over which is a bridge, on one side of which Jews dwelt, at the time he was there; unless he means that it cuts and divides the province of Elam in Persia, he had before been speaking of; and so Diodorus Siculus h says, that both Euphrates and Tigris pass through Media into Mesopotamia; wherefore it is no wonder to hear of Daniel by the side of the river Hiddekel or Tigris: here Daniel was, not in vision, but in person, having others with him, as appears from a following verse; by it he was walking, contemplating, praying, or conversing.<\/p>\n e Nat. Hist. l. 6. c. 27. f Hist. l. 4. c. 9. g Itinerarium, p. 86. h Bibliothec. l. 2. p. 99.<\/p>\n <\/p>\n <\/strong> The Theophany<\/em>. – On the day named Daniel found himself on the side (banks) of the river Hiddekel, i.e., the Tigris (see under Gen 2:14<\/span>), along with some who accompanied him (Dan 10:7<\/span>); thus he was there in reality, and not merely in vision as at the Ulai, Dan 8:2<\/span>. For what purpose he was there is not said. Here he saw a celestial being, whose form is described, Dan 10:5<\/span>, Dan 10:6<\/span>. It was a man ( , one<\/em>, not several) clothed in , i.e., in a talar<\/em> of shining white linen (regarding , see under Eze 9:2<\/span>), and his loins girt about with gold of Uphaz. occurs nowhere else, except in Jer 10:9<\/span>: gold of Uphaz and silver of Tarshish, from which we must conclude that Uphaz is the name of a region, a country, probably only a dialectically different form for ; the combination with the Sanscr. vipa <\/em> – Hyphasis<\/em> is, on the other hand, very far-fetched.<\/p>\n Daniel now narrates the acceptance of his prayers, because all angel appeared and instructed him in the future condition of the Church. Without the slightest doubt, the fasting already described was a preparation for prayer, as we have stated before, and as we may gather from many passages of Scripture, especially from the assertion of Christ, where he says, the demon could not be cast out except by prayer and fasting. (Mat 17:21<\/span>.) Daniel, therefore, did not abstain from all food, and wine, and luxuries, with the view of rendering any obedience to God, but of testifying his own grief: then he was anxious to rouse himself to prayer, and by that mark of humility, to prepare far better for repentance. He says now — on the twenty-fourth day of the first month — meaning March, the first month of the Jewish year — he stood on the bank of the great river, namely, the Tigris. The word יד, yid, is metaphorically used for the bank, and interpreters are agreed in identifying Hiddekel with the Tigris. Geographers state the name of this river to be in some places, and especially near its fountain, Digliton, which answers to the common Hebrew name Hidekel. Without doubt, this river is called Phison by Moses, since the Tigris has three names among profane nations. Its usual name is Tigris, and in one part of its course it becomes the Hidekel, and has also the names of Pasitigris and Phasis, which is equivalent to Phison. The Prophet relates, his standing on the bank of this great river It is uncertain whether he was then in that part of the world, or whether God set before him the prospect of the river, as we have seen elsewhere. I rather incline to the opinion of his being rapt in the prophetic spirit, and obtaining vision of the river, and not to his being really there. Possibly, that province might have been placed under his government in the course of the great changes which took place in those times. While Belshazzar lived, he could not have been at Susan, and so we were compelled to explain his former language by the prophetic rapture. And as to the present passage, I shall not quarrel with the opinion of any one who supposes Daniel to have dwelt in that district, but, as I have stated before, I think it most probable, that this spectacle was offered to the holy Prophet when far distant from the river’s bank, and only able to behold it in commenced his abstinence from flesh, and food, and all pleasant viands, and then relaxed his fast for three weeks, as he here marks the date on the twenty-fourth day. But I leave this doubtful, through the impossibility of ascertaining the point with certainty. Let us now proceed, — <\/p>\n (4) The four and twentieth day<\/strong>.After the end of his three weeks fast the prophet was upon the bank of the Tigris, where he saw the following vision. Hiddekel is the Accadian name of the river. (Comp. Gen. 2:14<\/span>.) Great river is an epithet usually applied to the river Euphrates, as Gen. 15:18<\/span>. Daniel was here in the body, and not only in the spirit, as Dan. 8:2<\/span>.<\/p>\n ‘And on the twenty fourth day of the first month, as I was by the side of the great River Hiddekel (Tigris) I lifted up my eyes and looked, and behold a man clothed in linen, whose loins were girded with pure 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 burnished brass, and the voice of his words like the voice of a multitude.’<\/p>\n Three weeks to the 24th day of the first month means that the period included Passover and unleavened bread, which would finish on the 21st. It may be that it was because he could not fulfil the Passover (either because of uncleanness or because the facilities were not available) that he decided on a period of mourning.<\/p>\n Walking by rivers appears to have been one of his favourite pastimes. A similar thing occurred before the vision in chapter 8. But this time it was the Tigris, and he was accompanied.<\/p>\n ‘I lifted up my eyes and looked, and behold a man clothed in linen, whose loins were girded with pure gold of Uphaz.’ For the man clothed in linen compare Eze 9:2-3<\/span>; Eze 9:11<\/span>; Eze 10:2<\/span>; Eze 10:6-7<\/span>; Mar 16:5<\/span>. This was possibly also the one mentioned in Dan 8:16<\/span>. He was clearly of great authority, and linen was worn by important personages. His loins were also covered in the finest gold, a further sign of splendour and importance.<\/p>\n ‘His body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude.’ ‘Beryl’ is literally ‘Tarshish’ and is probably Spanish gold topaz. The face as the appearance of lightning, the eyes like torches of fire, and arms and feet like burnished brass are intended to express indescribable glory. Compare the description of the Son of Man in Revelation Whose face was like the sun in its strength, whose eyes were as a flame of fire and whose feet were of burnished brass.<\/p>\n But the descriptions are not exact and we are probably to see here only a powerful and glorious angel, but one not quite as powerful as Michael and the other chief princes (Dan 10:13<\/span>). This is further confirmed by the later description of his activities.<\/p>\n ‘And the voice of his words like the voice of a multitude.’ The stress is on the fact that he spoke with the power of many voices. It is not necessary to assume that it was inarticulate. Crowds can speak as it were with one voice. It is the roar and crescendo that is in mind. The whole description is intended to bring out the awesome impact of the visitor.<\/p>\n I do not presume to say who this glorious person was. But I think, if the Reader will turn to Rev 1:10-16<\/span> he will be led to conclude, that it could be no other than the Lord Jesus Christ. Precious Jesus! how endeared do such visits render thee to thy people. Here a priest also, as there: and all to show, that thou hast an unchangeable and never ceasing priesthood!<\/p>\n Dan 10:4 And in the four and twentieth day of the first month, as I was by the side of the great river, which [is] Hiddekel;<\/p>\n Ver. 4. And on the four and twentieth of the first month.<\/strong> ] The day is thus noted, because the matters here revealed were most memorable. <\/p>\n <\/p>\n As I was by the side of the great river.<\/strong> ] Meditating likely, because the city was full of noise and tumult, and praying. as <\/em> Act 16:13 Broughton giveth this reason, because Seleucus Nicator, founder of the Seleucidae, much spoken of in the ensuing vision, built his chief city upon this river. <\/p>\n <\/p>\n Which is Hiddekel,<\/strong> ] i.e., <\/em> Sharp swift; called also Tigris, from the swiftest of all beasts, the tiger; but Curtius and Pliny a<\/em> say, that Tigris in the Median language signifieth an arrow. Here Daniel was personally present, and not visionally only. See Dan 10:7<\/span> . <\/p>\n<\/p>\n a<\/em> Plin, lib. vi. cap. 7.<\/p>\n the four and twentieth, &c.: i.e. the twenty-fourth of Nisan (i.e. Abib). <\/p>\n Hiddekel: i.e. the Tigris. See Gen 2:14. <\/p>\n Dan 10:4<\/p>\n Dan 10:4 And in the fourH702 and twentiethH6242 dayH3117 of the firstH7223 month,H2320 as IH589 wasH1961 byH5921 the sideH3027 of the greatH1419 river,H5104 whichH1931 is Hiddekel;H2313 <\/p>\n Dan 10:4<\/p>\n And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;<\/p>\n This vision came in the first month of the accounted Jewish calendar year. This was the month of Nisan which is the same as Abib, which occurs as this in the Pentateuch. Nisan occurs in Neh 2:1 and Est 3:7. It denotes the month of flowers.<\/p>\n Daniel was beside the river Hiddekel which is the Tigris River. This river joins the Euphrates in al-Qurnah, Iraq, to form the river Shatt el-‘Arab which flows into the Persian Gulf. The ancient city of Babylon was located in what is now present day Al Hillah, Iraq which is about 200 air miles from al-Qurnah, Iraq. The closest point the Tigris river runs from the ancient city of Babylon is about 36 miles. Daniel was at least 36 miles from Babylon when he had this vision. <\/p>\n first month i.e. April. <\/p>\n as: Dan 8:2, Eze 1:3 <\/p>\n Hiddekel: Gen 2:14 <\/p>\n Reciprocal: Dan 12:5 – of the river<\/p>\n Dan 10:4. Apparently the fast that Daniel observed was to bring no results. for it was three days before he heard any word of encouragement. The reason for the delay will be explained later. The prophet was on the bank of one of the rivers of Babylon; Hiddekel, later known as the Tigris.<\/p>\n Dan 10:4. In the four and twentieth day of the first month Nisan, if the Jewish computation be admitted; that is, the month in which was the paschal solemnity. Hence commentators have observed, from this fact of the prophet, that the Jews did not observe their festivals except in their own country, and in the place which God had appointed; but if the Persian computation should be followed, which seems not improbable, as the prophet dates his vision from the third year of Cyrus the Persian, then the month will be different. I was by the side Or, on the bank, of the great river Hiddekel Syriac, the Euphrates; but the Vulgate reads, the Tigris; the Greek and Arabic, Tigris-eddekel. It was probably near the junction of the two rivers, which was about Seleucia and Ctesiphon, in some part of Susiana, that the prophet was placed. Wintle.<\/p>\n 10:4 And in the four and twentieth day of the {c} first month, as I {d} was by the side of the great river, which [is] Hiddekel;<\/p>\n (c) Called Abib, which contains part of March, and part of April.<\/p>\n (d) Being carried by the Spirit of prophecy so that he could see the river Tigris.<\/p>\n Daniel’s vision of the man by the Tigris river 10:4-9<\/span><\/p>\n Daniel had gone to the Tigris (Hiddekel, AV) River, perhaps to pray for the exiles who had returned, and he had probably gone there with other godly Jews. Passover and the Feast of Unleavened Bread fell on the fourteenth through the twenty-first days of the first month. The Jews did not observe these festivals in captivity as they had formerly in their own land. Three days after these important memorial days, God gave Daniel a vision that he alone saw (cf. Dan 12:5).<\/p>\n And in the four and twentieth day of the first month, as I was by the side of the great river, which [is] Hiddekel; 4. the first month ] Abib (Exo 23:15), or (as it was called by the later Jews) Nisan (Neh 2:1), the month in which the Passover (on the 14th day) and … Continue reading “Exegetical and Hermeneutical Commentary of Daniel 10:4”<\/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-22030","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22030","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=22030"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22030\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22030"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22030"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22030"}],"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: 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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (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: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"