Daniel10
English Standard Version
1In the of of a was to , was . And the was , and it was a . And he the and had of the .
2In those , , was for .
3I , or my , did I , the .
4On the of the , as was the of the ( , the )
5I my and , and , in , with a of from around his .
6His was like , his like the of , his like , his and like the of , and the of his like the of a .
7And , , the , for the were me did the , a them, and they to themselves.
8So was and , and was in me. My was , and I .
9Then I the of his , and as I the of his , my in with my to the .
10And , a me and set me my and .
11And he to me, O , , the to you, and , I have been to you. And when he had this me, I .
12Then he to me, , , the you your to and yourself your , your have been , and have because of your .
13The of the of me , , of the , to me, for was the of ,
14and to make you is to to your in the . the is for yet to come.
15When he had me according to , I my toward the and was .
16And , one in the of the of my . Then I my and . I to him who me, O my , by reason of the have me, and I .
17 my with my ? in me, and is in me.
18 one having the of a me and me.
19And he , O greatly , , be with you; be and of . And as he me, I was and , Let my , you have me.
20Then he , Do you I have to you? But I will to the of ; and when , , the of will .
21 I will you what is in the of : there is who my side , your .
Study Guide
Public-domain commentary and original-language notes for Daniel 10.
Chapter Summary
In this chapter: Daniel's vision near the river Hiddekel. (1-9). He is to expect a discovery of future events. (10-21).
vv1-9
This chapter relates the beginning of Daniel's last vision, which is continued to the end of the book. The time would be long before all would be accomplished; and much of it is not yet fulfilled. Christ appeared to Daniel in a glorious form, and it should engage us to think highly and honourably of him. Let us admire his condescension for us and our salvation. There remained no strength in Daniel. The greatest and best of men cannot bear the full discoveries of the Divine glory; for no man can see it, and live; but glorified saints see Christ as he is, and can bear the sight. How dreadful soever Christ may appear to those under convictions of sin, there is enough in his word to quiet their spirits.
vv10-21
Whenever we enter into communion with God, it becomes us to have a due sense of the infinite distance between us and the holy God. How shall we, that are dust and ashes, speak to the Lord of glory? 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. From the very first day we begin to look toward God in a way of duty, he is ready to meet us in the way of mercy. Thus ready is God to hear prayer. When the angel had told the prophet of the things to come, he was to return, and oppose the decrees of the Persian kings against the Jews. The angels are employed as God's ministering servants, Heb. 1:14. Though much was done against the Jews by the kings of Persia, God permitting it, much more mischief would have been done if God had not prevented it. He would now more fully show what were God's purposes, of which the prophecies form an outline; and we are concerned to study what is written in these Scriptures of truth, for they belong to our everlasting peace. While Satan and his angels, and evil counsellors, excite princes to mischief against the church, we may rejoice that Christ our Prince, and all his mighty angels, act against our enemies; but we ought not to expect many to favour us in this evil world. Yet the whole counsel of God shall be established; and let each one pray, Lord Jesus, be our righteousness now, and thou wilt be our everlasting confidence, through life, in death, at the day of judgment, and for evermore.
Key Words
שָׁלוֹשׁ: three; occasionally (ordinal) third, or (multiple) thrice
שָׁנֶה: a year (as a revolution of time)
כּוֹרֶשׁ: Koresh (or Cyrus), the Persian king
מֶלֶךְ: a king
פָּרַס: Paras (i.e. Persia), an Eastern country, including its inhabitants
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
גָּלָה: to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to reveal
דָנִיֵּאל: Daniel or Danijel, the name of two Israelites
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
בֵּלְטְשַׁאצַּר: Belteshatstsar, the Babylonian name of Daniel
Cross References
Daniel 10Remarkable detailed parallel of the glorified figure: linen clothing, golden girdle, eyes of fire, polished brass feet.
Supported by Matthew Poole, JFB
Illuminates spiritual warfare in the unseen world, featuring Michael the archangel contending with opposing spiritual powers.
Supported by Matthew Henry, JFB
Historical context of the Persian court's active opposition to the Jews rebuilding the temple.
Supported by Matthew Poole, JFB
Symmetric connection showing ongoing spiritual warfare involving the prince of Persia and the prince of Grecia.
Supported by Matthew Henry, JFB
Calvin highlights this parallel to show that though the promised vision tarries long, the faithful must wait.
Supported by John Calvin
Establishes Daniel's consistent pattern of intense prayer, mourning, and fasting to seek divine understanding.
Supported by JFB
Both describe a heavenly vision utilizing the unique azure-like 'beryl' or Tarshish stone.
Supported by Matthew Poole
John's identical physical reaction (falling as dead) upon seeing the glorified Christ, requiring a physical touch.
Supported by Matthew Henry, Matthew Poole
Clarifies Daniel's lifespan and tenure under Cyrus, reconciling his post-court life with earlier chapters.
Supported by Matthew Poole, JFB
Verbal and thematic parallel to Saul's companions hearing a voice but seeing nothing, trembling in fear.
Supported by Matthew Poole
Reinforces Michael's designated identity as the great angelic prince standing watch over Daniel's people.
Supported by Matthew Henry, JFB
New Testament identification of Michael as the archangel engaged in direct, high-level spiritual conflict.
Supported by Matthew Poole
Parallels the voice of the heavenly figure to the sound of a great multitude.
Supported by Matthew Poole
Ezekiel's vision of the wheels also shares the distinct appearance of 'beryl' or Tarshish stone.
Supported by Matthew Poole
JFB identifies the touching hand as Gabriel, the angel previously commissioned to make Daniel understand.
Supported by JFB
New Testament definition of angels as ministering spirits sent out to serve those inheriting salvation.
Supported by Matthew Henry