Daniel10
New King James Version
1In the third year of Cyrus king of Persia a message was revealed to Daniel, whose name was called Belteshazzar. The message was true, but the appointed time was long; and he understood the message, and had understanding of the vision.
2In those days I, Daniel, was mourning three full weeks.
3I ate no pleasant food, no meat or wine came into my mouth, nor did I anoint myself at all, till three whole weeks were fulfilled.
4Now on the twenty-fourth day of the first month, as I was by the side of the great river, that is, the Tigris,
5I lifted my eyes and looked, and behold, a certain man clothed in linen, whose waist was girded with gold of Uphaz!
6His body was like beryl, his face like the appearance of lightning, his eyes like torches of fire, his arms and feet like burnished bronze in color, and the sound of his words like the voice of a multitude.
7And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great terror fell upon them, so that they fled to hide themselves.
8Therefore I was left alone when I saw this great vision, and no strength remained in me; for my vigor was turned to frailty in me, and I retained no strength.
9Yet I heard the sound of his words; and while I heard the sound of his words I was in a deep sleep on my face, with my face to the ground.
10Suddenly, a hand touched me, which made me tremble on my knees and on the palms of my hands.
11And he said to me, “O Daniel, man greatly beloved, understand the words that I speak to you, and stand upright, for I have now been sent to you.” While he was speaking this word to me, I stood trembling.
12Then he said to me, “Do not fear, Daniel, for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard; and I have come because of your words.
13But the prince of the kingdom of Persia withstood me twenty-one days; and behold, Michael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia.
14Now I have come to make you understand what will happen to your people in the latter days, for the vision refers to many days yet to come.”
15When he had spoken such words to me, I turned my face toward the ground and became speechless.
16And suddenly, one having the likeness of the sons of men touched my lips; then I opened my mouth and spoke, saying to him who stood before me, “My lord, because of the vision my sorrows have overwhelmed me, and I have retained no strength.
17For how can this servant of my lord talk with you, my lord? As for me, no strength remains in me now, nor is any breath left in me.”
18Then again, the one having the likeness of a man touched me and strengthened me.
19And he said, “O man greatly beloved, fear not! Peace be to you; be strong, yes, be strong!” So when he spoke to me I was strengthened, and said, “Let my lord speak, for you have strengthened me.”
20Then he said, “Do you know why I have come to you? And now I must return to fight with the prince of Persia; and when I have gone forth, indeed the prince of Greece will come.
21But I will tell you what is noted in the Scripture of Truth. (No one upholds me against these, except Michael your prince.
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