Daniel 10

Daniel 10

Charts from recommended resource Jensen's Survey of the OT - used by permission Daniel 10:1 IN THE THIRD YEAR OF CYRUS KING OF PERSIA A MESSAGE WAS REVEALED TO DANIEL, WHO WAS NAMED BELTESHAZZAR; AND THE MESSAGE WAS TRUE AND ONE OF GREAT CONFLICT, BUT HE UNDERSTOOD THE MESSAGE AND HAD AN UNDERSTANDING OF THE VISION. Cyrus: Da 1:21 6:28 2Ch 36:22,23 Ezra 1:1,2,7,8 3:7 4:3,5 5:13, 14, 15, 16, 17 6:3,14 Isa 44:28 45:1 who: Da 1:7 4:8 5:12) (and the: Da 8:26 11:2 Ge 41:32 Lk 1:20 Rev 19:9 but: Da 10:14 12:4,9 Daniel 10 Resources - Multiple sermons and commentaries Daniel 10:1-11:1 Preparation for vision Daniel 11:2-12:3 Contents of vision Daniel 12:4-13 Final instructions/explanation Key Verse of Daniel 10 - Now I have come to give you an understanding of what will happen to your people in the latter days, for the vision pertains to the days yet future. (Daniel 10:14) Importance of Daniel 10 - This chapter is unique in the brief insight it gives regarding the association of high ranking demons with world empires/kings/governments. Predominantly Historical Narrative Predominately Predictive Prophecy Daniel Interprets Others' Dreams Angel Interprets Daniel's Visions 1 2 3 4 5 6 7 8 9 10 11 12 Nebuchadnezzar Bel** Darius Belshazzar Darius Cyrus - Dream - - - - Vision #1 Vision #2 Vision #3 Vision #4 Heb Written in Aramaic Written in Hebrew Intro Addresses Gentile Nations Addresses Israel **Belshazzar In the third year - This vision represents the fourth of four visions God gives to Daniel... Vision #1 - Daniel 7:1 - First year of King Belshazzar (~553BC) Vision #2 - Daniel 8:1 - Third year of King Belshazzar (~551BC) Vision #3 - Daniel 9:23 - First year of Darius the Mede (~538/539BC) Vision #4 - Daniel 10:1 - Third year of Cyrus the Persian (~535/536BC) HISTORICAL CONTEXT: About 2 years had passed since Daniel's prophecy of the Seventy Weeks in Da 9:24-27. Cyrus had issued the decree allowing the Jews to return to Jerusalem in 538BC (Ezra 1:1, 2Chr 36:23, cf Isa 44:28, 45:1, 13 written ~150 years before Cyrus' decree! Is 44:6,7 is true!). And yet despite the decree of Cyrus granting the Jews in Babylon the freedom to return to their home, only 42,360 (+ 7337 servants + 200 singers = Ezra 2:64, 65; Neh 7:66) desired to return to Jerusalem (See study of remnant). Only a meager number wanted to return and this may well have been the cause of Daniel's mourning as he sensed the lack of concern in the hearts of most of his people. They had become acclimated to the profane in Babylon and no longer had a heart's desire for the holy in Jerusalem. Let us weep and mourn and plead for the modern church that has in so many instances fallen into the wiles and ways of the world, with so few desiring the ancient paths of God's Word (Jer 6:16, 18:15) and His highway of holiness (cf Isa 35:8 ~ holy conduct concordant with His Holy Word). Recall that Daniel 7, like Daniel 2, reveals the prophetic course of Gentile dominion on the earth (cp "the times of the Gentiles" in Lk 21:24), which explains in part why it is written in Aramaic, the international language ("lingua franca") of Daniel's day. Daniel returns to the Hebrew language beginning in Daniel 8:1 and continuing through Daniel 12:13 primarily because these four visions give very specific details regarding God's plan for the refining and restoration of the nation of Israel. It is a serious hermeneutical mistake to replace "Israel" with the "Church" (see discussion of the "Israel of God" Gal 6:16), for then the "Israel centric" chapters Daniel 8-12 cannot be accurately interpreted. Daniel (Uses outside of this book = Ezek 14:14, 20, 28:3, Mt 24:15)- “God is my judge”. Here we see Daniel writing initially in the third person, even as he did at the beginning of Daniel 7 (see Da 7:1, 2). Belteshazzar (Da 1:7; 2:26; 4:8, 9, 18, 19; 5:12; 10:1) - “Bel Protect the King.” Miller writes that... Daniel interjected his Babylonian name, “Belteshazzar,” apparently to emphasize that he was indeed the same individual spoken of earlier in the book. (Miller, S. R. - Daniel - New American Commentary) Cyrus the king of Persia - Cyrus is mentioned 23x in 19v - 2 Chr 36:22f; Ezra 1:1f, 7f; 3:7; 4:3, 5; 5:13f, 17; 6:3, 14; Isa 44:28; 45:1; Dan 1:21; 6:28; 10:1. Some find the use in Da 1:21 somewhat confusing and even contradictory. Robert Anderson explains... We are informed in 1:21 that ‘Daniel continued until the first year of King Cyrus’. The texts are not contradictory. What 1:21 does is no more than record that Daniel lived to see the advent of Cyrus and therefore the fall of Babylon and the opportunity to return to the Promised Land. (Anderson, R. A Signs and wonders: A Commentary on the Book of Daniel) J A Seiss admits that this first verse... certainly bears the appearances of being the remark of some commentator. It cannot be denied that the matter, style and form of it answer to those of a man writing down his own opinion of Daniel's vision. It reads precisely like the uninspired headings to the chapters in our English Bibles, whilst what follows reads quite differently. It is not according to the way in which Daniel elsewhere expresses himself, and seems to be at variance with other statements of the Book. It extends Daniel's life to " the third year of Cyrus," whereas the conclusion of the first chapter speaks of him as continuing only " unto the first year." It says that Daniel " understood the thing, and had understanding of the vision," whereas Daniel himself, at the end of it (Da 12:8), remarks, " I heard, but I understood not." It says, " the thing was true," seemingly meaning that events had turned out as foretold, just as the later Jews would say in remarking upon the prophecy, inasmuch as they believed it fulfilled in the times and doings of Antiochus Epiphanes; but Daniel could not so speak of his predictions, since he did not live to see them fulfilled; and he does not elsewhere use such language, though the angel repeatedly said that he came to show him the truth. (Daniel 10:1-21, 11:1-35 Voices from Babylon. 1879) The message (01697)(dabar) refers to what is said, a word, a saying, a message, a communication (Nu 23:5). The ten commandments are ten declarations, statements, or words (Ex 34:28; Dt 4:13;10:4). In Hebrew thought dabar is regarded as an extension of one's personality. Dabar is the very revelation of that individual! How precious that Jesus is the Living Word, the fleshly revelation of the personality of God. Thus the Bible from Ge 1:1 to Rev 22:21 is in a real sense the written revelation of the personality of the LORD God Almighty. The OT use of dabar is especially important in the phrase the "word of the LORD" which is found 242 times in 225 verses and serves as a technical form for prophetic revelation. Dabar or "word" in the context of the "word of the LORD" may focus on the content (meaning) of what was said, but it also carries overtones of the actual "words" themselves. It was the "word of the Lord" that came to Abram in a vision after his victory over the kings who had captured Lot (Ge 15:1). The message was true and one of great conflict (cf Da 10:21 "writing of truth"; Da 11:2 "I will tell you the truth" ) - This refers to the entire revelation in Daniel 10-12, even though the predictive prophecy per se was primarily in chapters 11 and 12. Gabriel (Da 8:16-note) emphasized to Daniel that the interpretation of his third vision was true... And the vision of the evenings and mornings which has been told is true; but keep the vision secret, for it pertains to many days in the future." (Note: NAS adds "in the future" which is a reasonable translation given that the literal Hebrew is "for after many days")" (Da 8:26-note) Conflict (06635) (tsaba) means a army, warfare, divisions (of an army); as a title of God (Jehovah Sabaoth, LORD of hosts - of armies) with a focus on great power to conquer or rule and also "stressing the fact that God is the ultimate ruler of the universe, but it also reflects something basic in the OT’s view of God and his relationship to Israel’s wars." (Richards) The question might arise "What great conflict (war)?" Given the fact that this vision pertains to Daniel's people (Da 10:14), it would appear the focus is on the seemingly incessant earthly conflicts that affected Israel (caught in the middle as it were, between the Kings of the North and the Kings of the South) and described in intricate detail in Daniel 11. The great conflict could also allude to the insight into the war in the heavenlies (Da 10:13, 20, 21, Da 11:1), which obviously directly or indirectly affects the wars on earth! Miller comments that "the KJV understands it to mean that the message was for the distant future, “the time appointed [taking tsaba to mean “service, time of serving”] was long [lit., great].” The KJV’s interpretation would be very unusual and is unlikely." (Miller, S. R. - Daniel - New American Commentary, 18) Whitcomb commenting on great conflict observes that... Daniel had already learned of eschatological conflicts in store for his people (Da 7:21, 25; 8:24, 25; 9:27) and of persecutions at the hand of the little horn of the third kingdom even before the time of the end (Da 8:10, 11, 12, 13, 14). But now he was to learn of great angelic conflicts in­volving Israel and the nations and of seemingly endless struggles between kings of the north and south, also involving Israel. (Whitcomb, J. Daniel Everyman's Bible Commentary) This chapter introduces the last of Daniel's four visions and Daniel 10 through 12 combine to make one unit of thought and encompass a time period that extends from King Cyrus (~ through the Second Coming of Jesus Christ. Lehman Strauss makes an excellent point regarding chapters 10-12 noting that... They belong together, therefore these three chapters should be read through several times at one sitting. We have discovered that each of the first nine chapters contains one major subject, so that the chapter divisions are quite excellent. Chapter 10 marks a departure from that pattern. This part of the book of Daniel is no doubt the least read and studied. Most commentators who have written on this book have given less space to these last three chapters than to any three which preceded them. Therefore our approach to this final section of Daniel's prophecy demands humility and our human best, guided by the Holy Spirit. There is hardly anything in the Bible quite like these three chapters. (Lehman Strauss: The Prophecies of Daniel - very well done!) Understood the message...had an understanding of the vision - These are probably synonymous terms and represents a response to his prayer (Da 10:12). By way of application if you are having difficulty understanding a section of Scripture, then pray! Norman Geisler - DANIEL 10:1—Did Daniel continue until the first year of Cyrus or the third year of his reign? PROBLEM: Daniel 1:21 asserts that Daniel “continued until the first year of King Cyrus.” But Daniel 10:1 says that Daniel was still there until the “third year of Cyrus king of Persia.” SOLUTION: The first passage (Dan. 1:21) does not say Daniel did not continue to live longer. It simply notes that he lived until that glorious year when the Jewish exiles received permission to return to their homeland (cf. Ezra 1:3). The second passage (Dan. 10:1) notes that Daniel also lived even beyond that time. Further, the word “continued” may imply that he retained his position or continued in Babylon. Although he lived on after Cyrus took over, Daniel would not necessarily have retained his government position with Babylon (cf. Dan. 1:19) after this time, since the Medo-Persians took over. (When Critics Ask - scroll to page 258) Daniel 10:2 IN THOSE DAYS, I, DANIEL, HAD BEEN MOURNING FOR THREE ENTIRE WEEKS. I Daniel: Ezra 9:4,5 Ps 42:9 43:2 Jer 9:1 Mt 9:15 Ro 9:2 Jas 4:9 Rev 11:5 Daniel 10 Resources - Multiple sermons and commentaries I, Daniel - Daniel now moves from the third person to the first person, and this pattern is maintained in the remainder of the book. Why didn't Daniel return to Jerusalem? Cyrus had issued the proclamation allowing return about 2 years earlier. Some postulate he was too old (mid-80's or older). Others postulate he reasoned he would be of greater use to the Jews in Babylon than in Jerusalem. The truth is that the reason is not clearly stated in Scripture. Mourning (Participle conveys idea of "continually mourning") - This was associated with fasting in Da 10:3. What was he mourning about? The text does not specifically state but Isaiah gives us a clue... Be joyful with Jerusalem and rejoice for her, all you who love her; Be exceedingly glad with her, all you who mourn ('abal) over her (Isa 66:10, cf the lament of the Jewish captives in Babylon - Ps 137:1, 2, 3, 4, 5-note) Comment: Notice the command to be joyful with Jerusalem, etc which will ultimately only be possible in the Millennial reign of the Messiah (cf the context Isa 66:10, 11, 12, 13, 14) Certainly Daniel loved Jerusalem and as alluded to in the preceding comments, it is a reasonable propose that he was mourning for the city of God which was still largely in ruins. He also may have been mourning for his people, only a small number of whom had chosen to return to Jerusalem (see comment by Strauss below). Nehemiah, another godly man and man of prayer, shared a similar burden for God's holy people and city, recording... Now it came about when I heard these words (see Neh 1:1, 2, 3), I sat down and wept and mourned ('abal) for days; and I was fasting and praying before the God of heaven. (Neh 1:4) Comment: And so we see God's man standing in the gap in intercessory prayer was burdened for God's people and God's place (both of which reflect His Name). Indeed, Daniel was mourning, fasting and praying before God. (cf Da 10:2, 3, 12) Mourning (056) ('abal) means to bewail or lament and describes mourning rites for the dead and often used figuratively "The land mourns" (Isa 24:4). Biblical mourning for the dead involved emotion usually expressed audibly and visibly (Jer 22:18; Jer 48:36 Ge 37:34; Ps 35:14; Micah 1:8). Ezra mourned over the sin of the exiles (Ezra 10:6). Compare a NT association of prayer and mourning (Mt 9:14, 15). Mourning - 39x in 38v - NAS = caused lamentations(1), grieve(1), grieved(1), lament(1), mourn(13), mourned(7), mourning(3), mourns(10), pretend to be a mourner(1), went into mourning(1). Ge 37:34; Ex 33:4; Num 14:39; 1 Sam 6:19; 15:35; 16:1; 2 Sam 13:37; 14:2; 19:1; 1 Chr 7:22; 2Chr 35:24; Ezra 10:6; Neh 1:4; 8:9; Job 14:22; Isa 3:26; 19:8; 24:4, 7; 33:9; 66:10; Jer 4:28; 12:4, 11; 14:2; 23:10; Lam 2:8; Ezek 7:12, 27; 31:15; Dan 10:2; Hos 4:3; 10:5; Joel 1:9f; Amos 1:2; 8:8; 9:5. Strauss helps us understand Daniel's mourning... At the time of the vision Daniel was greatly troubled, so much so that he mourned and fasted three weeks. From Ezra 1:1, 2, 3, 4 we learn that it was two years at least since Cyrus had issued his decree permitting Daniel's people to return to Palestine. The concern of Daniel might have been caused from a lack of interest on the part of his people to return to the land. From the twelve tribes then in captivity, only 49,697 desired to return to Jerusalem (Ezra 2:64, 65; Neh 7:66). The seventy years of captivity had expired; at the time of this last vision it was about seventy-two years since the first deportation, and now only a meager number had wanted to return. Daniel mourned for the lack of concern in the hearts of the Jews. (Ibid) Three entire weeks - Literally the Hebrew reads "three sevens of days" and thus specifically means 21 days of mourning, prayer and fasting (cf Da 9:3-note "prayer and supplications, with fasting, sackcloth and ashes")! Daniel 10:3 I DID NOT EAT ANY TASTY FOOD, NOR DID MEAT OR WINE ENTER MY MOUTH, NOR DID I USE ANY OINTMENT AT ALL UNTIL THE ENTIRE THREE WEEKS WERE COMPLETED. Eat: Da 6:18 Isa 24:6-11 1Co 9:27 Tasty food: Da 11:8 Job 33:20 Am 5:11 Na 2:9 Nor did: 2Sa 19:24 Mt 6:17 Daniel 10 Resources - Multiple sermons and commentaries I did not eat - Daniel describes a fast from items he would normally partake (tasty food...meat...wine) and ointment he would normally apply to his body. Tasty food ("Pleasant bread" KJV) - This refers literally to "bread that is desirable", those foods which we really enjoy eating (for me, this would be fasting from "tasty ice cream" for 3 weeks - this would be a real sacrificial move on my part! It might be chocolates for you. Or your favorite cappuccino or caffe latte!) Miller makes an important point that... Fasting is a neglected discipline for most Christians today, but it was commonly practiced in biblical times. Some have associated fasting with legalism, but only one fast was commanded in the biblical law code. Once a year on the Day of Atonement the people of Israel were to “deny” themselves by fasting and mourning over their sins (Lev 16:29, 30, 31). Even then individuals had to choose to come to Jerusalem and participate in the feast. Other fasts recorded in the Bible were voluntary. Through fasting, a person demonstrated sincerity by denying one of humanity’s strongest urges, that of satisfying hunger. Fasting is a personal matter between the individual and God. It is voluntary. However, if giants of the faith like Moses, David, Esther, Daniel, Paul, and Jesus himself felt the need to fast, it would seem reasonable that modern saints should be willing to deny themselves in order to pray more earnestly for the furtherance of the kingdom of God in a world that lies in deep spiritual darkness. (Miller, S. R. - Daniel - New American Commentary) (See notes on fasting in Da 9:2-note; see also John Piper's book - A Hunger for God) Nor did I use any ointment ("Neither did I anoint myself at all" KJV) - The ancient world did not have the luxuries of hot showers and fragrant deodorants, and thus the practice was to anoint one's body with oils. Strauss writes that Daniel "had no desire to exalt his external appearance while his internal state was one of sorrow and mourning. From 2Sa 14:2 one may assume that during periods of sorrow and mourning the anointing of the body was omitted. There is a time to mourn, and blessed are they that mourn at the proper time (Mt 5:4-note). Both at the beginning and end of Daniel's history we find him abstaining from certain foods and habits (Da 1:8-12), such abstinence as would contribute to spiritual growth and knowledge. (Ibid) Daniel 10:4 ON THE TWENTY-FOURTH DAY OF THE FIRST MONTH, WHILE I WAS BY THE BANK OF THE GREAT RIVER, THAT IS, THE TIGRIS, While: Da 8:2 Eze 1:3 Tigris: Ge 2:14 Daniel 10 Resources - Multiple sermons and commentaries First month - From a Jewish perspective the first month would be Abib (Ex 23:15), which was later (in post-exilic times) called Nisan (Neh 2:1) and which corresponds to our months of March/April. This time period would have included two Jewish feasts, the Passover Feast (Celebrated on the 14th of Nisan) which was immediately followed by the Feast of Unleavened Bread (cf Ex 12:14, 15,16, 17, 18), which were to be a memorial of Israel's deliverance from Egyptian bondage. Miller adds that... Likely the season of the year had been a factor in Daniel’s decision to fast and pray. Passover was the time of Israel’s deliverance from Egypt, and this may have turned Daniel’s thoughts toward the present deliverance and “exodus” of the Israelites from Babylon. (Miller, S. R. - Daniel - New American Commentary, 18) Presumably because of the great significance of this prophecy, Daniel documents the exact month, day and year (Da 10:1). Strauss - It must have thrilled the hearts of God's prophets to keep written records of the divine movements, especially when those movements were a fulfillment of a promise or a prophecy. There are numerous incidents of these revelations involving time, such as the birth of Isaac (Ge 17:21, cf., Ge 21:2); the bondage of Israel (Ge 15:13, cf., Ex 12:40); the birth of John the Baptist (Lk 1:11-22, cf., Lk 1:57, 58, 59, 60, 61, 62, 63, 64); and Israel's seventy years in captivity (Jer 25:8, 9, 10, 11, 12, cf., Da 9:2). Whenever God gave a revelation to His prophets, they knew the importance of the divine message. (Ibid) Great river...Tigris - Tigris (Ge 2:14), the Greek equivalent of the Hebrew chiddeqel (KJV = Hiddekel). In Da 8:2-note Daniel was transported in his vision to the banks of the river Ulai and as discussed this may have been a true physical transporting or only in the vision. In the present case one does not have to conjecture, for here he is clearly physically present besides the great river...the Tigris which at one point comes as close as about 20 miles from the capital city of Babylon as it winds its way to empty into the Persian Gulf. Whitcomb concludes that Daniel's presence on the Tigris at this time (~536BC) "proves that Daniel did not return to Judea with the remnant and confirms the early date of the book (a Maccabean author of the second century B.C. would surely have brought Daniel to Judea!). Daniel was not at the Tigris (only thirty-five miles from Babylon) in a dream (as in Da 8:2) but in reality (see Da 10:7). (Whitcomb, J. Daniel Everyman's Bible Commentary) Daniel 10:5 I LIFTED MY EYES AND LOOKED, AND BEHOLD, THERE WAS A CERTAIN MAN DRESSED IN LINEN, WHOSE WAIST WAS GIRDED WITH A BELT OF PURE GOLD OF UPHAZ. behold: Da 12:6,7 Jos 5:13 Zec 1:8 Rev 1:13, 14, 15 clothed: Da 12:6,7 Eze 9:2 Waist: Isa 11:5 Eph 6:14 Rev 1:13-15 15:6,7 Uphaz: Jer 10:9 I lifted my eyes - Suggesting they had been directed downward, perhaps in the posture of prayer. Behold (hinneh; Lxx - idou) - Occurs 21x in 20v in Daniel but it is notable that 5 uses occur in chapter 10! (Da 8:3, 5, 15, 19; 10:5, 10, 13, 16, 20; 11:2; 12:5). All the "beholds" occur in the section of Daniel during his visions that deal with what will happen to Israel in the future. Behold (hinneh; Lxx - idou) is an interjection used to call attention to something and is intended to get the reader's attention. In the present context hinneh appears to convey Daniel's sense of excitement at the visitation. When you encounter a "behold" in Scripture, realize that God is trying to "get your attention" regarding what follows. Certain man - Literally "one man" or "a single man" (cf Da 12:5+ "two others were standing") Man dressed in linen - This same phrase is found in Da 12:6+ where we find the location of this individual is above the waters on the river. One is reminded that we will one day be clothed in linen in the final spiritual battle (but cf Rev 20:7-9+) "the armies (SAINTS WILL COME MARCHING IN BEHIND KING JESUS!) which are in heaven, clothed in fine linen, white and clean, were following Him on white horses." (Rev 19:14+). Waist girded with a belt of pure gold - See discussion in Da 10:6. Daniel 10:6 HIS BODY ALSO WAS LIKE BERYL, HIS FACE HAD THE APPEARANCE OF LIGHTNING, HIS EYES WERE LIKE FLAMING TORCHES, HIS ARMS AND FEET LIKE THE GLEAM OF POLISHED BRONZE, AND THE SOUND OF HIS WORDS LIKE THE SOUND OF A TUMULT. beryl: Ex 28:20 Eze 1:16 10:9 Rev 21:20 his face: Eze 1:14 Mt 17:2 Lk 9:29 Rev 1:13-17 19:12 arms: Eze 1:7 Rev 1:15 10:1 voice: Eze 1:24 Rev 10:3,4 Daniel 10 Resources - Multiple sermons and commentaries WHO IS THE "CERTAIN MAN"? THE CREATOR (CHRIST) or THE CREATED (ANGEL) Daniel 10:4-6 Rev 1:12-15 Copyright - Ted Larson Body...like beryl (tarsis/tarsiys) - A precious gemstone, possibly chrysolite, which was found in the fourth row of the breastplate of th1e high priest (Ex 28:20; 39:13). In Driver's comments on this verse he writes that tarsis "to be the topaz of the moderns - a flashing stone, described by Pliny as ‘a transparent stone with a refulgence like that of gold.’” Beryl - 6x in 6v - Ex 28:20; 39:13; Song 5:14; Ezek 1:16; 28:13; Dan 10:6. Note use in Ezek 28:13 is thought by some to refer to Satan. Of a tumult - A noise, a crowd, a multitude. The English word tumult describes the commotion, disturbance or agitation of a multitude, usually accompanied with great noise, uproar and confusion of voices. The comparison of Daniel's vision with John's vision of the risen glorified Christ is striking: DANIEL 10:6 REVELATION 1:12-16+ face appearance of lightning head and hair white like white wool, like snow eyes like flaming torches eyes were like a flame of fire. arms and feet like gleam of polished bronze feet like burnished bronze, when made to glow in a furnace sound of his words like the sound of a tumult voice was like the sound of many waters. The apostle John gives a description of the glorified Christ which has five similarities to Daniel's vision which is strong evidence that this was a vision of the Pre-Incarnate Christ... Rev 1:12 And I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 13 and in the middle of the lampstands one like a son of man, clothed in a robe reaching to the feet, and girded across His breast with a golden girdle (waist girded with a belt of pure gold). 14 And His head and His hair were white like white wool, like snow (face had the appearance of lightning); and His eyes were like a flame of fire (eyes were flaming torches); 15 and His feet were like burnished bronze (feet like...polished bronze), when it has been caused to glow in a furnace, and His voice was like the sound of many waters (sound of his words like the sound of a tumult). (Rev 1:12-15-see notes) Some such as W A Criswell feel Daniel was granted a Christophany (see Angel of the LORD) writing that... This vision was given while Daniel was beside the great river Hiddekel or the Tigris (Da 10:4). The vision of Daniel in Da 10:5, 6 is remarkably similar to that of John in Rev 1:12-17. Almost certainly the greatly beloved statesman-prophet is here granted a Christophany, an appearance of the preincarnate Christ. ( Believer's Study Bible) (See also What is a theophany? What is a Christophany? | GotQuestions.org) John MacArthur -"Behold" in verse 5 expresses the amazement and shock Daniel experienced when confronted by his heavenly visitor. Some think it may have been Gabriel, Michael, or another angel of equal rank (Ed: E.g., H A Ironside, Leupold, Lang). I believe it was a preincarnate appearance of the Second Person of the Trinity--the Lord Jesus Christ (often referred to as a Christophany). (The Vision of Glory) Certainly Daniel's description parallels John's Isle of Patmos description of his encounter with the Risen Christ. Compare also the description in Daniel 12 which tends to favor a Christological interpretation... And one said to the man dressed in linen, who was above the waters of the river, “How long will it be until the end of these wonders?” (Implication: This man...in linen had greater knowledge) 7 I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever (Ed: Thus he takes a divine oath) that it would be for a time, times, and half a time (cf Da 7:25-note, Rev 12:14-note); and as soon as they finish shattering the power of the holy people, all these events will be completed. (Da 12:6-7) However, if one interprets the identity of this certain man in the context of Da 10:13, this latter passage does not seem to be compatible with Christ the Creator but with a created angel. Commentators seem to be split in regard to these two interpretations. One might resolve it by saying it is both. In other words, it is possible that that the certain man in Daniel 10:5,6 is a Christophany and the one who touched Daniel and then spoke to him in Da 10:10,11 is a separate angelic being. John Walvoord - Although there is room for debate even among conservative scholars, the evidence seems more in favor of considering this a theophany. In this case, the man of Da 10:5–6 is to be distinguished from the angel of Da10:10–14 as well as Michael mentioned in 10:13. Although mighty angels are frequently difficult to distinguish from God Himself, as in other visions such as those in Ezekiel and Revelation, the similarity between the man described in 10:5–6 and the glorified Christ in Revelation 1:13–15 has led conservative expositors such as Young and Keil to consider the man a genuine theophany or an appearance of Christ as the Angel of Jehovah. Whitcomb adds that "it is difficult to accept the view that the heavenly being of Da 10:5-9 is a mere angel. The resemblance to the description of the glory of the Lord in Ezekiel 1:26, 27, 28-note and in Revelation 1:12, 13, 14, 15, 16 is so undeniably clear that exceeding­ly powerful theological arguments would have to be provided to overthrow such an identification.' (Whitcomb, J. Daniel Everyman's Bible Commentary) As noted above, there are some similarities with Ezekiel's vision... Ezekiel 1:26+ Now above the expanse that was over their heads there was something resembling a throne, like lapis lazuli in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man. 27 Then I noticed from the appearance of His loins and upward something like glowing metal that looked like fire all around within it, and from the appearance of His loins and downward I saw something like fire; and there was a radiance around Him. 28 As the appearance of the rainbow in the clouds on a rainy day, so was the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell on my face and heard a voice speaking. (Eze 1:26, 27, 28-note). QUESTION - What is a theophany? What is a Christophany? ANSWER - A theophany is a manifestation of God in the Bible that is tangible to the human senses. In its most restrictive sense, it is a visible appearance of God in the Old Testament period, often, but not always, in human form. Some of the theophanies are found in these passages: 1. Genesis 12:7-9 – The Lord appeared to Abraham on his arrival in the land God had promised to him and his descendants. 2. Genesis 18:1-33 – One day, Abraham had some visitors: two angels and God Himself. He invited them to come to his home, and he and Sarah entertained them. Many commentators believe this could also be a Christophany, a pre-incarnate appearance of Christ. 3. Genesis 32:22-30 – Jacob wrestled with what appeared to be a man, but was actually God (vv. 28-30). This may also have been a Christophany. 4. Exodus 3:2 - 4:17 – God appeared to Moses in the form of a burning bush, telling him exactly what He wanted him to do. 5. Exodus 24:9-11 – God appeared to Moses with Aaron and his sons and the seventy elders. 6. Deuteronomy 31:14-15 – God appeared to Moses and Joshua in the transfer of leadership to Joshua. 7. Job 38–42 – God answered Job out of the tempest and spoke at great length in answer to Job’s questions. Frequently, the term “glory of the Lord” reflects a theophany, as in Exodus 24:16-18; the “pillar of cloud” has a similar function in Exodus 33:9. A frequent introduction for theophanies may be seen in the words “the Lord came down,” as in Genesis 11:5; Exodus 34:5; Numbers 11:25; and 12:5. Some Bible commentators believe that whenever someone received a visit from “the angel of the Lord,” this was in fact the pre-incarnate Christ. These appearances can be seen in Genesis 16:7-14; Genesis 22:11-18; Judges 5:23; 2 Kings 19:35; and other passages. Other commentators believe these were in fact angelophanies, or appearances of angels. While there are no indisputable Christophanies in the Old Testament, every theophany wherein God takes on human form foreshadows the incarnation, where God took the form of a man to live among us as Emmanuel, “God with us” (Matthew 1:23).GotQuestions.org Daniel 10:7 NOW I, DANIEL, ALONE SAW THE VISION, WHILE THE MEN WHO WERE WITH ME DID NOT SEE THE VISION; NEVERTHELESS, A GREAT DREAD FELL ON THEM, AND THEY RAN AWAY TO HIDE THEMSELVES. alone: 2Ki 6:17 Ac 9:7 22:9 Nevertheless: Eze 12:18 Heb 12:21) (And they ran: Ge 3:10 Isa 2:10 Jer 23:24 Daniel 10 Resources - Multiple sermons and commentaries Now I Daniel - Daniel uses the personal pronoun "I" fifteen times in Daniel 10! To say that Daniel did not write this book reflects either gross ignorance or arrogance and refutes Jesus' affirmation of Daniel's authorship in Mt 24:15+. I Daniel alone saw - The Hebrew is even more emphatic reading "I saw, I, Daniel, I alone". Daniel alone saw the vision - This is clearly because God opened his servant's eyes to the supernatural. Beloved, we as natural beings can never see the supernatural unless the Spirit opens the eyes of our heart (cf Paul's prayer Eph 1:18, 19-note). To be sure, for those who dabble in spiritual darkness (eg, see Animism as practiced by many of the groups of Unreached {by the Gospel} Peoples of the World), God may allow the demonic forces to give "curious" souls a supernatural experience, but not of the "Daniel variety"! The point nevertheless is that God is in complete control of the supernatural world and even Satan cannot move one step without God's sovereign decree (cf Lk 22:31, Job 1:8, 9, 10, 11, 2:3, 4, 5, 6, Zech 3:1, 2). This truth is important to remember, because although there is a very real spiritual war (in the heavenlies and on earth), this warfare does not reflect a power struggle per se. That is, there is never a question that the Creator might not be powerful enough to squash the antics of our Adversary. Closer to the truth, however, is that the struggle between light and dark, good and evil, is a battle over THE TRUTH, that with which the good soldier of Christ Jesus is to gird his or her loins (cf Ep 6:14-note; all the other "weapons" hang from this belt!) and that which we are to skillfully handle as our sword ("the sword of the Spirit, which is the Word of God" which is in its purest form, the Word of Truth, see Eph 6:17-note, cf 2Cor 6:7, Col 1:5-note, 2Ti 2:15-note, Jas 1:18-note). Earlier we read of the hand of the LORD upon Daniel who "even understood all kinds of visions and dreams." (Da 1:17-note). In your life today as a believer, the Holy Spirit Who indwells you may reveal something to you that those unsaved around you do not see. This of course has nothing to do with new "revelation" (as some falsely teach regarding having received a prophecy from God) but does have to do with you as a godly man or woman seeing the spiritual realities of events, circumstances, etc, in a way that the unsaved cannot see because their eyes are blinded to spiritual truth. The men who were with me did not see the vision - This is similar to the experience of Saul (later named Paul) on the Damascus Road when the "light from heaven flashed around him" (Acts 9:3), he fell to the ground and heard the voice of Jesus (Acts 9:4). Luke then records that... The men who traveled with him stood speechless, hearing the voice but seeing no one. (Acts 9:7+, cf Acts 22:9+) When God the Father spoke to His Son, John records... the crowd of people who stood by and heard it were saying that it had thundered; others were saying, “An angel has spoken to Him.” (Jn 12:29) Those who favor Da 10:5,6 as a Christophany, use this similar NT passage in what was clearly an appearance of Christ. Strauss comments that "His companions were unable to receive the least of the revelation. Only the man whose perceptions are sharpened by concern and contrition receives fresh revelations from God. As was mentioned before, an analogous case is that of Saul of Tarsus and his companions on the road to Damascus. It is possible for one to be close to the presence and power of God, but through lack of spiritual perception, miss the message. The man with a humble and contrite heart is "a man greatly beloved" (Da 10:11, 19), meaning a man of "desires" or "delights," one in whom God delights (Dt 10:15; Is 62:4)." (Ibid) Daniel 10:8 SO I WAS LEFT ALONE AND SAW THIS GREAT VISION; YET NO STRENGTH WAS LEFT IN ME, FOR MY NATURAL COLOR TURNED TO A DEATHLY PALLOR, AND I RETAINED NO STRENGTH. I was: Ge 32:24 Ex 3:3 Jn 16:32 2Co 12:2,3 Yet no strength: Da 7:28 8:7,27 Hab 3:16 Mt 17:6 Mk 9:6 Rev 1:17 turned: Ge 32:25,31 2Co 12:7 Daniel 10 Resources - Multiple sermons and commentaries Yet no strength was left in me - This supernatural experience saps Daniel of his strength as is repeatedly emphasized (Da 10:16, 17, cp Da 7:28-note, Da 8:27-note). The prophet Habakkuk (who prophesied between approximately 621-609BC) manifested a similar reaction when confronted with the revelation prophesying Judah and Jerusalem's invasion by Babylon (3 Stage: 605, 597, 586BC). My natural color turned to a deathly pallor - Or we might say today "he was as white as sheet!" or "looks like he had seen a ghost!". This was not the first apocalyptic vision to take its toll on Daniel. At the end of Daniel's first vision of the four beastly kingdoms and the little horn arising from the 10 horn stage of the fourth kingdom we read... At this point the revelation ended. As for me, Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept the matter to myself. (Da 7:28-note) After Daniel's second vision of the ram (Medo-Persia) and the goat (Greece - Alexander the Great and the Rather Small Horn, Antiochus Epiphanes) we read... Then I, Daniel, was exhausted and sick for days. Then I got up again and carried on the king's business; but I was astounded at the vision, and there was none to explain it. (Da 8:27-note) Daniel 10:9 BUT I HEARD THE SOUND OF HIS WORDS; AND AS SOON AS I HEARD THE SOUND OF HIS WORDS, I FELL INTO A DEEP SLEEP ON MY FACE, WITH MY FACE TO THE GROUND. I heard: Da 8:18 Ge 2:21 15:12 Job 4:13 33:15 Song 5:2 Lk 9:32 22:45 Daniel 10 Resources - Multiple sermons and commentaries I fell into a deep sleep - This suggest loss of consciousness as a reaction to the supernatural vision. Daniel had a similar reaction to the angel's interpretation of the second vision (Da 8:18-note). My face to the ground - An appropriate position if this is indeed a Christophany! Note what happened to men who met God ><> Isaiah = Isa 6:5, Ezekiel = Eze 1:28 Job = Job 42:6 Joshua = Jos 5:13,14 Paul = Acts 9:3, 4, 5; Peter, James and John at the Transfiguration = Mt 17:1, 2, 3, 4, 5, 6, 7John = Rev 4:10, 5:8, 7:11, 19:10; 22:8 Daniel 10:10 THEN BEHOLD, A HAND TOUCHED ME AND SET ME TREMBLING ON MY HANDS AND KNEES. hand: Da 10:16,18 8:18 9:21 Jer 1:9 Rev 1:17 Daniel 10 Resources - Multiple sermons and commentaries Related Passages: Revelation 1:17+ When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last, JUST ONE SUPERNATURAL TOUCH Behold (hinneh; Lxx - idou) - This interjection draws attention to this striking event. A hand touched me (cf Jesus touching Peter, James and John at the Transfiguration - Mt 17:5, 6, 7, John after he saw Jesus and fell down at His feet as a dead man - Rev 1:17+) - The question is this - Is this the same hand of the certain man described in Da 10:5,6? Or could this be another individual? an angel? On my hands and feet - Daniel seems to have been so overwhelmed by the supernatural events that he cannot even rise to full upright position! Behold (02009) hinneh is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)! Hinneh is a marker used to enliven a narrative, to express a change a scene, to emphasize an idea, to call attention to a detail or an important fact or action that follows (Isa 65:17, Ge 17:20, 41:17). The first use of hinneh in Ge 1:29 and second in Ge 1:31 - "And God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day." Hinneh is oftn used in the idiom "Here I am" in Ge 22:1, 7,11 Ge 27:1,18, Ge 31:11, Ge 46:2 Ex 3:4 1Sa 3:4, 3:16, 12:3, 2Sa 1:7, Isa 52:6, Isa 58:9. Hinneh is used most often to point out people but also to point out things (Ge 31:41, 17:4). God uses hinneh to grab man's attention before He brings destruction (Ge 6:13, 17). God uses hinneh when He establishes covenants (Ge 9:9, 15:12, 17 [when Jehovah cut the Abrahamic covenant], Ge 17:4, cp Ge 28:13, 15), when He provided a sacrificial substitute for Isaac (foreshadowing His giving us His only Son!) (Ge 22:13). Hinneh marks the "chance (The Providence of God)" arrival of Boaz at the field where Ruth was gleaning (Ru 2:4-read about this "chance romance" - Indeed, "Behold!"). Hinneh is used to announce the Lord’s sending of a child as a sign and a prophecy of Immanuel-Emmanuel, the Messiah (Isa. 7:14-note). In fact W E Vine says that it is notable that when behold (hinneh) is used in Isaiah, it always introduces something relating to future circumstances.