Դանիէլ / Daniel 10 - |

Text:
< PreviousԴանիէլ 10 - Daniel 10 - Next >


jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Видение Даниила в третий год царствования Кира. 2-3. Состояние пророка пред видением. 4-10. Время видения, его обстановка и состояние при этом пророка и его спутников. 11-21. Содержание откровения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter and the two next (which conclude this book) make up one entire vision and prophecy, which was communicated to Daniel for the use of the church, not by signs and figures, as before (ch. vii. and viii.), but by express words; and this was about two years after the vision in the foregoing chapter. Daniel prayed daily, but had a vision only now and then. In this chapter we have some things introductory to the prophecy, in the eleventh chapter the particular predictions, and ch. xii. the conclusion of it. This chapter shows us, I. Daniel's solemn fasting and humiliation, before he had this vision, ver. 1-3. II. A glorious appearance of the Son of God to him, and the deep impression it made upon him, ver. 4-9. III. The encouragement that was given him to expect such a discovery of future events as should be satisfactory and useful both to others and to himself, and that he should be enabled both to understand the meaning of this discovery, though difficult, and to bear up under the lustre of it, though dazzling and dreadful, ver. 10-21.
Adam Clarke: Commentary on the Bible - 1831
This and the two following chapters give an account of Daniel's last vision, wherein the succession of the Persian and Grecian monarchies is described, together with the wars that should take place between Syria and Egypt under the latter monarchy. The last part of the vision (from Dan 11:36) seems to relate chiefly to the persecutions of the Church in the times of Antichrist, till it be purified from all its pollutions; after which will follow that glorious kingdom of the saints spoken of in the seventh and eighth chapters. This chapter begins with an account of Daniel's fasting and humiliation, Dan 10:1-3. Then we have a description of the Divine person who appeared to the prophet, not unlike him who appeared to the apostle in the isle of Patmos, vv. 4-21. See Rev 1:10-16.
Albert Barnes: Notes on the Bible - 1834
10:0: Analysis of the Chapter
This chapter introduces the last Rev_elation made to Daniel, and is "merely" introductory to the disclosures made in the two following chapters. The whole extends to the time of the coming of the Messiah, embracing a detail of the principal historical events that would occur, and closes with some fearful allusions to the ultimate results of human conduct in the day of judgment, and to the great principles on which God governs the world. The contents of this introductory chapter are as follows:
(a) The statement of the time when the Rev_elation occurred, Dan 10:1. This was in the third year of Cyrus king of Persia, subsequently, therefore, to the visions in the pRev_ious chapters, and after the order had been given by Cyrus for the restoration of the Jews, Ezr 1:1.
(b) The particular period when this occurred was when Daniel was observing a fast that continued through three weeks, Dan 10:2-3. This was at the passover, the first month in their ecclesiastical year, and the fast was observed by Daniel, evidently, on account of the sins and the calamities of his people.
(c) The place where this occurred, Dan 10:4. He was by the side of the river Hiddekel or Tigris. Why he was there he does not say. But it is to be remembered that he seems to have been employed on some occasions in other parts of the empire than Babylon; and one of his former visions occurred on the banks of a river that flowed into the Tigris - the river Ulai. See the notes at Dan 8:2. Indeed, it would appear that the banks of rivers were not unfrequently the places to which the prophets resorted, or where they were favored with their visions. They were retired places, and were on many accounts favorable for devotion. Compare Eze 1:1; Act 16:13. See also Rev 22:1-2.
(d) While there, engaged in his devotions, Daniel saw a man, who suddenly appeared to him, clothed in linen, and girded with a belt of gold. Those who were with him fled astonished, and left him alone to contemplate the vision, and to receive the communication which this glorious stranger had to make to him. The effect of this vision on himself, however, was wholly to overcome him, to prostrate him to the earth, and to render him insensible, until the angel touched him, and raised him up, Dan 10:4-10. In all this there is nothing unnatural. The effect is such as would be produced in any case in similar circumstances, and it has a striking resemblance to what occurred to Saul of Tarsus on his way to Damascus (Act 9:3-4; Act 22:7-9; and to John in the visions of Patmos, Rev 1:10-17.)
(e) He who had thus appeared to Daniel proceeded to state to him the design for which he had come, Dan 10:11-14. The prayer of Daniel, he said, had been heard the first day in which he had given himself to these solemn acts of devotion. He had himself been commissioned at that time to come to Daniel, and to disclose the events which were to occur. During a period of twenty-one days, however, in which Daniel had been engaged in this season of devotion, he had been withstood by "the prince of the kingdom of Persia," and had been detained until Michael, one of the chief princes, had interposed to release him, and he had now come, at last, to make known to Daniel what would occur to his people in the latter days. The nature of this detention will, of course, be considered in the notes at Dan 10:13.
(f) Daniel then Dan 10:15-17 describes the effect which this vision had on him, rendering him unable to converse with him who had thus appeared to him.
(g) The heavenly messenger then touched him, and bade him be of good courage and be strong Dan 10:18-19, and then said that he would return and fight with the prince of Persia, after having stated what was "noted in the Scripture of truth," Dan 10:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 10:1, Daniel, having humbled himself, sees a vision; Dan 10:10, Being troubled with fear, he is comforted by the angel.
Carl Friedrich Keil and Franz Delitzsch

The Revelation Regarding the Affliction of the People of God on the Part of the Rulers of the World Till the Consummation of the Kingdom of God - Daniel 10-12
In the third year of the reign of Cyrus, Daniel received the last revelation regarding the future of his people, which gives a fuller unfolding of the hostile attitude of the world-power toward the people and the kingdom of God from the time of the Persian dominion to the end of the days, as well as regarding the powerful protection which the covenant people shall experience amid the severe oppressions they would be exposed to for their purification. This revelation connects itself, both as to its contents and form, so closely with Daniel 8, that it is to be viewed as a further unfolding of that prophecy, and serves for the illustration and confirmation of that which was announced to the prophet shortly before the destruction of the Chaldean world-kingdom regarding the world-kingdoms that were to follow, and their relation to the theocracy. It consists of three parts: - (1.) There is the description of the appearance of God as to its nature, the impression it produced on the prophet, and its object (Daniel 10:1-11:2a). (2.) The unveiling of the future, in brief statements regarding the relation of the Persian and the Javanic world-kingdoms to Israel, and in more comprehensive descriptions of the wars of the kings of the north and the south for the supremacy, with the hostilities thence arising against the kingdom of God - hostilities which aim at its destruction, but which, because of the powerful succour which is rendered to Israel by Michael the angel-prince, shall come to an end in the destruction of the enemy of God and the final salvation of the people of God (Daniel 11:2b-12:3). (3.) This revelation concludes with the definition of the duration of the time of oppression, and with the command given to Daniel to seal up the words, together with the prophecy, till the time of the end, and to rest till the end come: "For thou shalt rest and stand in thy lot at the end of the days" (Dan 12:4-13).
If we attentively examine first of all the form of this revelation, namely, the manifestation of God, by which there is given to Daniel the understanding of the events of the future (Dan 10:14, cf. Daniel 11 and Dan 12:1-13), this revelation will be found to be distinguished from all the others in this, that it is communicated partly by supernatural illumination for the interpretation of the dream-vision, partly by visions, partly by the appearance of angels. Auberlen (d. Proph. Daniel p. 91f.) has already referred to this distinction, and therein has found a beautiful and noteworthy progression, namely, that the one revelation always prepares the way, in a material and formal respect, for that which follows, from which we may see how God gradually prepared the prophet for the reception of still more definite disclosures. "First Nebuchadnezzar dreams, and Daniel simply interprets (Daniel 2 and 4); afterwards Daniel himself has a dream, but as yet it is only as a vision in a dream of the night (Dan 7:1-2); then follows a vision in a waking state (Dan 8:1-3); and finally, in the last two revelations (Daniel 9 and 10-12), when Daniel, now a feeble, trembling (?) old man (Dan 10:8.), is already almost transplanted out of this world - now the ecstatic state seems to be no longer necessary for him. Now in his usual state he sees and hears angels speak like men, while his companions do not see the appearances from the higher world, and are only overwhelmed with terror, like those who accompanied Paul to Damascus (Dan 9:20., Dan 10:4., cf. Acts of Ap. Acts 9:7)." It is true, indeed, that, as Aub. remarks, there is a progression from interpreting of dreams to the receiving of visions in dreams and in the waking state, but by this reference neither are the actual contents of the revelation given in different forms perfectly comprehended, nor still less is the meaning of the difference made clear. Auberlen, in thus representing the distinction, has left out of view the circumstance, that the visions in Daniel 7 and 8 are also interpreted to Daniel by an angel; moreover, that the revelation in Daniel 8 does not merely consist of a vision, in which Daniel sees the destruction of the Persian world-kingdom by the Javanic under the figure of a he-goat casting down the ram, but that Daniel, after this vision, also hears an angel speak, and a voice comes to him from above the waters of the Ulai which commands the angel Gabriel to explain the vision to the seer (Dan 8:13.), and that this second part of that revelation has a great likeness to that in Daniel 10-12; finally, that the same angel Gabriel again appears in Daniel 9, and brings to Daniel the revelation regarding the seventy weeks (Dan 9:24-27). But as to the interpretation of these revelations given in different forms, this difference is conditioned partly by the subjective relations sustained by the recipients to God, while, on the other hand, the form is in the most intimate manner connected with the contents of the revelation, and indeed in a way wholly different and much deeper than Auberlen thinks, if he therein sees only the material progression to greater speciality in the prophecy.
To comprehend the meaning of the divine revelation in Daniel 10-12, we must examine more closely the resemblance which it presents to Dan 8:13-19. As in the vision Daniel 8, which points to the oppression of the time of the end (Dan 8:17, Dan 8:19), Daniel heard a voice from the Ulai (Dan 8:16), so in Daniel 10 and Dan 12:1-13 the personage from whom that voice proceeded appears within the circle of Daniel's vision, and announces to him what shall happen to his people הימים בּאחרית (Dan 10:14). This celestial person appears to him in such awful divine majesty, that he falls to the ground on hearing his voice, as already in Dan 8:17. on hearing his voice and message, so that he feared he should perish; and it was only by repeated supernatural consolation and strengthening that he was able to stand erect again, and was made capable of hearing the revelation. The heavenly being who appears to him resembles in appearance the glory of Jehovah which Ezekiel had seen by the river Chaboras (Chebar); and this appearance of the man clothed in linen prepared the contents of his revelation, for God so manifested Himself to Daniel (as He will approve Himself to His people in the times of the future great tribulation) as He who in judgment and in righteousness rules the affairs of the world-kingdoms and of the kingdom of God, and conducts them to the issues foreseen; so that the effect of His appearance on Daniel formed a pre-intimation and a pledge of that which would happen to the people of Daniel in the future. As Daniel was thrown to the ground by the divine majesty of the man clothed in linen, but was raised up again by a supernatural hand, so shall the people of God be thrown to the ground by the fearful judgments that shall pass over them, but shall again be raised up by the all-powerful help of their God and His angel-prince Michael, and shall be strengthened to endure the tribulation. According to this, the very appearance of God has prophetic significance; and the reason why this last vision is communicated to Daniel neither by a vision nor by angels, but by a majestic Theophany, does not lie in the more definite disclosures which should be given to him regarding the future, but only in this, that the revelation, as is mentioned in the superscription, Dan 10:1, places in view the גּדול וצבא אמת (Dan 10:1).
Of this oppression, that spoken of in Daniel 8, which should come upon the people of God from the fierce and cunning king seen as a little horn, forms a type; therefore Daniel hears the voice from the waters of the Ulai. That which is there briefly indicated, is in Daniel 10-12 further extended and completed. In regard to the definiteness of the prediction, the revelation in Daniel 10-12 does not go beyond that in Daniel 8; but it does so with respect to the detailed description found in it of the wars of the world-rulers against one another and against the people of God, as well as in this, that it opens a glimpse into the spirit-world, and gives disclosures regarding the unseen spiritual powers who mingle in the history of nations. But over these powers God the Lord exercises dominion, and helps His people to obtain a victory over all their enemies. To reveal this, and in actual fact to attest it to the prophet, and through him to the church of God of all times, is the object of the Theophany, which is circumstantially described in Daniel 10 for the sake of its prophetical character.
John Gill
INTRODUCTION TO DANIEL 10
This chapter is an introduction to the prophecies contained in the two following chapters; and begins with an account of Daniel's mourning and fasting, preparatory to the vision he had, Dan 10:1, and of the appearance of Christ to him, with the time and place of it; who is described by his clothing, and the several parts of his body, which were very glorious, he appearing in a human form, Dan 10:4, then follows an account of the effects it had upon him, Dan 10:7, and of what encouragement and strength he received from him, by words and touches, to listen to what he said; and to expect a discovery and an understanding of things of moment and importance, which should be in future times, Dan 10:10.
10:010:0: Տեսիլ վեցերորդ։ԺԱ
ԴԱՆԻԷԼԻ ՎԵՐՋԻՆ ՄԵԾ ՏԵՍԻԼՔԸ
10 Պարսիկներու Կիւրոս թագաւորին երրորդ տարին խօսք մը յայտնուեցաւ Դանիէլին, որուն անունը Բաղտասասար էր։ Այն խօսքը ճշմարիտ էր ու մեծ տառապանքի վրայով էր*։ Անիկա խօսքը հասկցաւ ու տեսիլքին տեղեակ եղաւ։
Տեսիլ վեցերորդ:

10:0: Տեսիլ վեցերորդ։ԺԱ
ԴԱՆԻԷԼԻ ՎԵՐՋԻՆ ՄԵԾ ՏԵՍԻԼՔԸ
10 Պարսիկներու Կիւրոս թագաւորին երրորդ տարին խօսք մը յայտնուեցաւ Դանիէլին, որուն անունը Բաղտասասար էր։ Այն խօսքը ճշմարիտ էր ու մեծ տառապանքի վրայով էր*։ Անիկա խօսքը հասկցաւ ու տեսիլքին տեղեակ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:0
10:1 ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the πρώτῳ πρωτος first; foremost Κύρου κυρος the βασιλέως βασιλευς monarch; king Περσῶν περσης show τῷ ο the Δανιηλ δανιηλ Daniēl; Thanil ὃς ος who; what ἐπεκλήθη επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable Βαλτασαρ βαλτασαρ and; even ἀληθὲς αληθης true τὸ ο the ὅραμα οραμα vision καὶ και and; even τὸ ο the πρόσταγμα προσταγμα and; even τὸ ο the πλῆθος πληθος multitude; quantity τὸ ο the ἰσχυρὸν ισχυρος forceful; severe διανοηθήσεται διανοεομαι the πρόσταγμα προσταγμα and; even διενοήθην διανοεομαι he; him ἐν εν in ὁράματι οραμα vision
10:1 בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year שָׁלֹ֗ושׁ šālˈôš שָׁלֹשׁ three לְ lᵊ לְ to כֹ֨ורֶשׁ֙ ḵˈôreš כֹּורֶשׁ Cyrus מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king פָּרַ֔ס pārˈas פָּרַס Persia דָּבָר֙ dāvˌār דָּבָר word נִגְלָ֣ה niḡlˈā גלה uncover לְ lᵊ לְ to דָֽנִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִקְרָ֥א niqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name בֵּלְטְשַׁאצַּ֑ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar וֶ we וְ and אֱמֶ֤ת ʔᵉmˈeṯ אֶמֶת trustworthiness הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word וְ wᵊ וְ and צָבָ֣א ṣāvˈā צָבָא service גָדֹ֔ול ḡāḏˈôl גָּדֹול great וּ û וְ and בִין֙ vîn בין understand אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word וּ û וְ and בִ֥ינָה vˌînā בִּינָה understanding לֹ֖ו lˌô לְ to בַּ ba בְּ in † הַ the מַּרְאֶֽה׃ mmarʔˈeh מַרְאֶה sight
10:1. anno tertio Cyri regis Persarum verbum revelatum est Daniheli cognomento Balthasar et verum verbum et fortitudo magna intellexitque sermonem intellegentia est enim opus in visioneIn the third year of Cyrus, king of the Persians, a word was revealed to Daniel, surnamed Baltassar, and a true word, and great strength: and he understood the word: for there is need of understanding in a vision.
1. In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, even a great warfare: and he understood the thing, and had understanding of the vision.
10:1. In the third year of Cyrus, king of the Persians, a message was revealed to Daniel, called Belteshazzar, and a true word, and great strength. And he understood the message, for understanding is needed in a vision.
10:1. In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing [was] true, but the time appointed [was] long: and he understood the thing, and had understanding of the vision.
missing verse:

10:1
ἐν εν in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
τῷ ο the
πρώτῳ πρωτος first; foremost
Κύρου κυρος the
βασιλέως βασιλευς monarch; king
Περσῶν περσης show
τῷ ο the
Δανιηλ δανιηλ Daniēl; Thanil
ὃς ος who; what
ἐπεκλήθη επικαλεω invoke; nickname
τὸ ο the
ὄνομα ονομα name; notable
Βαλτασαρ βαλτασαρ and; even
ἀληθὲς αληθης true
τὸ ο the
ὅραμα οραμα vision
καὶ και and; even
τὸ ο the
πρόσταγμα προσταγμα and; even
τὸ ο the
πλῆθος πληθος multitude; quantity
τὸ ο the
ἰσχυρὸν ισχυρος forceful; severe
διανοηθήσεται διανοεομαι the
πρόσταγμα προσταγμα and; even
διενοήθην διανοεομαι he; him
ἐν εν in
ὁράματι οραμα vision
10:1
בִּ bi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
שָׁלֹ֗ושׁ šālˈôš שָׁלֹשׁ three
לְ lᵊ לְ to
כֹ֨ורֶשׁ֙ ḵˈôreš כֹּורֶשׁ Cyrus
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
פָּרַ֔ס pārˈas פָּרַס Persia
דָּבָר֙ dāvˌār דָּבָר word
נִגְלָ֣ה niḡlˈā גלה uncover
לְ lᵊ לְ to
דָֽנִיֵּ֔אל ḏˈāniyyˈēl דָּנִיֵּאל Daniel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִקְרָ֥א niqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
בֵּלְטְשַׁאצַּ֑ר bēlᵊṭšaṣṣˈar בֵּלְטְשַׁאצַּר Belteshazzar
וֶ we וְ and
אֱמֶ֤ת ʔᵉmˈeṯ אֶמֶת trustworthiness
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
וְ wᵊ וְ and
צָבָ֣א ṣāvˈā צָבָא service
גָדֹ֔ול ḡāḏˈôl גָּדֹול great
וּ û וְ and
בִין֙ vîn בין understand
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
וּ û וְ and
בִ֥ינָה vˌînā בִּינָה understanding
לֹ֖ו lˌô לְ to
בַּ ba בְּ in
הַ the
מַּרְאֶֽה׃ mmarʔˈeh מַרְאֶה sight
10:1. anno tertio Cyri regis Persarum verbum revelatum est Daniheli cognomento Balthasar et verum verbum et fortitudo magna intellexitque sermonem intellegentia est enim opus in visione
In the third year of Cyrus, king of the Persians, a word was revealed to Daniel, surnamed Baltassar, and a true word, and great strength: and he understood the word: for there is need of understanding in a vision.
10:1. In the third year of Cyrus, king of the Persians, a message was revealed to Daniel, called Belteshazzar, and a true word, and great strength. And he understood the message, for understanding is needed in a vision.
10:1. In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing [was] true, but the time appointed [was] long: and he understood the thing, and had understanding of the vision.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. По своему характеру откровение была совершенная истина; оно являлось сообщением того, что непременно исполнится, осуществится. По предмету оно - откровение великой скорби ("силы").
Adam Clarke: Commentary on the Bible - 1831
10:1: In the third year of Cyrus - Which answers to the first year of Darius the Mede.
The time appointed was long - וצבא גדול vetsaba gadol, but the warfare long; there will be many contentions and wars before these things can be accomplished.
Albert Barnes: Notes on the Bible - 1834
10:1: In the third year of Cyrus, king of Persia - In regard to Cyrus, see the notes at Isa 41:2. In Dan 1:21, it is said that "Daniel continued even unto the first year of king Cyrus." But it is not necessarily implied in that passage that he "died" then. It may mean only that he continued in authority, and was employed, in various ways, as a public officer, until that time. See the note at that passage. For anything that appears, he may have lived several years after, though, for causes now unknown, he may have retired from the court after the accession of Cyrus. This vision may have occurred when he was no longer a public officer, though the whole narrative leads us to suppose that he had not lost his interest in the affairs of the Jewish people. He may have retired on account of age, though his declining years would be naturally devoted to the welfare of his people, and he would embrace any opportunity which he might have of doing them good.
A thing was Rev_ealed unto Daniel - A Rev_elation was made to him. The occasion on which it was done is stated in the next verse. It was when he was earnestly engaged in prayer for his people, and when his mind was deeply anxious in regard to their condition.
Whose name was called Belteshazzar - See the notes at Dan 1:7. The name Belteshazzar was probably that by which he was known in Babylon, and as this prophecy was perhaps published in his own time, the use of this name would serve to identify the author. The name "Daniel" would have been sufficient to give it currency and authority among his own countrymen.
And the thing was true - That is, it would be certainly accomplished. This expresses the deep conviction of the writer that what was Rev_ealed in this vision would certainly come to pass. In his own mind there was no doubt that it would be so, though the time extended through many years, and though it could not be expected that it would be complete until long after his own death. Perhaps the declaration here is designed to bring the weight of his own authority and his well-known character to pledge his own word, that what is here said would be accomplished; or, as we should say, to stake his veracity as a prophet and a man, on the fulfillment of what he had affirmed. Such an assertion might be of great use in consoling the minds of the Jews in the troubles that were to come upon their nation.
But the time appointed was long - Margin, "great." There is considerable variety in the translation and interpretation of this passage. The Latin Vulgate renders it, "fortitudo magna." The Greek, "And the power was great." The Syriac, "And the discourse was apprehended with great effort, but he understood the vision." Luther, "And it was of great matters." Lengerke, "And the misery (Elend) is great;" that is, the distress of the people. Bertholdt renders it, "Whose contents pertained to great wars." This variety of interpretation arises from the word rendered in our version "the time appointed" - צבא tsâ bâ'. This word properly means an army, host, as going forth to war; then the host of angels, of the stars, and hence, God is so often called "Jehovah of hosts." Then the word means warfare, military service, a hard service, a season of affliction or calamity. See the notes at Job 7:1. It seems to me that this is the meaning here, and that Gesenius (Lexicon) has correctly expressed the idea: "And true is the edict, and "relates to long warfare;" that is, to many calamities to be endured." It was not a thing to be soon accomplished, nor did it pertain to peaceful and easy times, but it had reference to the calamities, the evils, and the hardships of wars - wars attended with the evils to which they are usually incident, and which were to be conducted on a great scale. This interpretation will accord with the details in the following chapters.
And he understood the thing ... - This seems to be said in contradistinction to what had occurred on some other occasions when the meaning of the vision which he saw was concealed from him. Of this he says he had full understanding. The prophecy was, in fact, more clearly expressed than had been usual in the Rev_elations made to Daniel, for this is almost entirely a historical narrative, and there could be little doubt as to its meaning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: am 3470, bc 534
Cyrus: Dan 1:21, Dan 6:28; Ch2 36:22, Ch2 36:23; Ezr 1:1, Ezr 1:2, Ezr 1:7, Ezr 1:8, Ezr 3:7, Ezr 4:3, Ezr 4:5, Ezr 5:13-17, Ezr 6:3, Ezr 6:14; Isa 44:28, Isa 45:1
whose: Dan 1:7, Dan 4:8, Dan 5:12
and the: Dan 8:26, Dan 11:2; Gen 41:32; Luk 1:20; Rev 19:9
but: Dan 10:14, Dan 12:4, Dan 12:9
long: Heb. great
and he: Dan 1:17, Dan 2:21, Dan 5:17, Dan 8:16, Dan 9:22, Dan 9:23
Carl Friedrich Keil and Franz Delitzsch
10:1
The Theophany - Daniel 10-11:2a
The Introduction to the Following Manifestation of God - Dan 10:1-3
This verse is to be regarded as an inscription or general statement of the substance of it. Therefore Daniel speaks of himself in the third person, as in Dan 7:1, and in the historical portions Daniel 1-6. The definition of the time, "In the first year of Cores (Cyrus) king of Persia," refers us back to Dan 1:21, but it does not, as has been there already remarked, stand in contradiction to the first year of Cyrus named there. דּבר is the following revelation, which was communicated to the prophet not by a vision (חזון), but by a manifestation of God (מראה), and was given in the form of simple human discourse. The remark regarding Daniel, "whose name was Belteshazzar," is designed only to make it obvious that the Daniel of the third year of Cyrus was the same who was carried by Babylon in the first year of Nebuchadnezzar (seventy-two years before). To the question why Daniel did not return to his native land in the first year of Cyrus, which Hitzig has thus formulated for the purpose of framing an argument against the genuineness of this prophecy - "How could he, who was a pattern of piety (Dan 1:8; Ezek 14:14), so disregard the opportunity that was offered and the summons of Isaiah (Is 48:20; Is 52:11.) as if he stood on the side of those who forgot the holy mountain?" (Is 65:11) - the supposition of his advanced old age (Hv.) is no sufficient answer. For, on the contrary, Hitzig has rightly replied that old men also, such as had even seen the former temple, had returned home (Ezra 3:12), and Daniel was not so infirm as to be unable for the journey. The correct answer is rather this, that Daniel, because divine revelations had been communicated to him, had obtained a position at the court of the world-rulers in which he was able to do much for the good of his people, and might not, without a special divine injunction, leave this place; that he thus, not from indifference toward the holy mountain or from neglect of the injunctions to flee from Babylon (Is 48:20; Is 52:11.), but from obedience to God, and for the furtherance of the cause of His kingdom, remained at his post till the Lord His God should call him away from it.
In the second hemistich the contents of this new divine revelation are characterized. הדּבר with the article points back to דּבר in the first half of the verse. Of this "word" Daniel says that it contains אמת and גּדול צבא. In the statement that "the thing was true," Hitzig finds an intimation that thereby the author betrays his standpoint, namely, the time when "the thing" was realized, for Daniel could not say this before it happened. But this objection supposes that the author was a lying prophet, who spoke from his own heart (Jer 29:8, Jer 29:15). But if Daniel had actually received a "word" from God, he could before its fulfilment testify its truth. The testimony to the truth of the word here indicates, as it does in Dan 8:26 in the mouth of the angel, that the word of God now communicated to the prophet contained things which it would be difficult for the human heart to believe. The second predicate גּדול צבא shows in what respect this is so. For that these words do not, with the lxx and Aquil., refer to what follows is obvious, as is acknowledged by all modern interpreters. צבא, warfare, military service, then the difficulty of this service, and figuratively difficulty, afflictions of life, Job 7:1; Job 10:17, and also here. "The word is, i.e., concerns, has as its contents, great afflictions" [E.V. "the time appointed was long"].
In the last clause of this verse בּין and בינה are not the imperative (v. Lengerke), because a summons to give heed, or understand, would not be here in place. בינה is a substantive, and the throwing of the accent on the penultima is occasioned by the accented לו which follows. בּין is the 3rd pers. perf., not the infinitive (Hv.). Understanding was to him בּמּראה, by that which was seen, i.e., by the appearance described in Dan 10:5. בּמּראה cannot at all be referred (Klief.) to the earlier prophecies of Dan 8:7, Dan 8:9. The statement in these two passages serves for the confirmation of that which was said regarding the contents of the word from God, and stands in relation to Dan 8:27, where Daniel was troubled because no one understood the vision. He was helped out of this state of non-understanding by the following revelation, cf. Dan 10:14. But the objection that it cannot be here said that Daniel understood the word, because he himself, Dan 12:8, says that he did not understand it, has been disposed of by Kliefoth, who justly remarks that the non-understanding in Dan 12:8 regards a single point, namely, the duration of the affliction, regarding which, however, disclosures are given to the prophet in Dan 12:10. The translation: "he heard the word, and understood the vision" (Kran.), is set aside by this circumstance, that it takes בּין in a different sense from בינה, contrary to the parallelism of the passages.
Geneva 1599
10:1 In the (a) third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing [was] true, but the time appointed [was] (b) long: and he understood the thing, and had understanding of the vision.
(a) He notes this third year, because at this time the building of the temple began to be hindered by Cambyses, Cyrus's son, when the father made war in Asia minor against the Scythians, which was discouraging to the godly, and fearful to Daniel.
(b) Which is to declare that the godly should not hasten too much, but patiently abide the fulfilment of God's promise.
John Gill
10:1 In the third year of Cyrus king of Persia,.... Not of his being king of Persia only, but of the Medopersian empire, after he had subdued the Babylonian empire, and annexed it to his dominions; and this is not to be reckoned from the time of his taking Babylon, and putting the government of it into the hands of his uncle Darius, with whom he jointly reigned; but from the time of his uncle's death, when he was sole monarch of the whole empire: he reigned thirty years, as Cicero (t), from a Persian writer, relates; which is to be reckoned from the time of his being appointed by his uncle commander-in-chief of the Persian and Median armies; for from his taking of Babylon to his death were but nine years; and so many years the canon of Ptolemy assigns to his reign, taking in the two years he reigned with his uncle; for from his being sole monarch, after the death of Cyaxares, or Darius the Mede his uncle, were but seven years; which, according to Xenophon (u), is the whole of his reign, who reckons it from thence; and it was in the third of these that Daniel had the visions contained in this and the two following chapters; which, according to Bishop Usher (w), and Dean Prideaux (x), was in the year of the world 3470 A.M. and 534 B.C. Mr. Bedford (y) places it in the year 533 B.C.: how long Daniel lived after this is not certain; very probably he died quickly after, since he must be in a very advanced age; for the third year of Cyrus being the seventy third of his captivity, as Dean Prideaux (z) observes; and if he was eighteen years of age, as that learned man thinks is the least that can be supposed at the time of his carrying into Babylon, he must have been in the ninety first year of his age at this time; or if he was but fifteen years of age at that time, which is the opinion of Aben Ezra on Dan 1:4, he must be in the third year of Cyrus eighty eight years of age. The Dutch annotators observe, that Daniel lived in the court of Babylon above seventy seven years, which will carry his age to a greater length still. Jarchi on Dan 1:21 asserts Daniel to be the same with Hatach in Esther 4:5 and so the Targum on that place, who lived in the times of Ahasuerus, supposed to be Xerxes: now between the third of Cyrus, and the beginning of Xerxes's reign, is mentioned a space of seventy one years, which, added to the least number eighty eight before given, will make Daniel now to be one hundred and fifty nine years old, when Ahasuerus or Xerxes began his reign; which is not only an age unfit for such business Hatach was employed in; but agrees not with the period in which Daniel lived, when it was not usual for men to live so long, and must be exploded as fabulous:
a thing was revealed unto Daniel; a secret, which he otherwise could never have known; and which was a singular favour to him, and showed him to be a friend of God, a favourite of his; and this respected the Persian and Grecian monarchies; the various kings of Egypt and Syria, and what should befall them; and the times of Antiochus, and the troubles the Jews would have through him:
(whose name was called Belteshazzar); a name given him by the prince of the eunuchs; see Dan 1:7,
and the thing was true; was not a false vision, a mere fancy of the brain, an empty conjecture, a delusion of the mind, like the divination and soothsaying of the Gentiles, but a real thing, that was sure and certain, and would be fulfilled, and might be depended upon: but the time appointed was long; ere the whole would be accomplished; for it reached to the times of Antiochus, three hundred years after this, yea, to the resurrection of the dead, and the end of all things: or, "a great host", or "army" (a); a vast appearance of things were represented to him; not a host of angels, as Saadiah; but a vast number of facts, like an army of them, and which respected armies and battles; or it may denote the force, power, and efficacy of the word that was true, which should not fail, but be certainly fulfilled:
and he understood the thing, and had understanding of the vision; that is, Daniel understood "the word" (b), or words of the prophecy, in which it was expressed; they were clear and plain, and not obscure, dark, and doubtful; and he had a clear view of each of the parts of it, of the whole series of things, the connection of facts, and their dependence on one another, and their certain accomplishment; he saw them in their order, as they were presented to him in vision and prophecy; and was not at any loss about the meaning of any part of them, or the words by which they were signified.
(t) De Divinatione, l. 1. (u) Cyropaedia, l. 8. c. 45. (w) Annales Vet. Test. A. M. 3470. (x) Connexion, &c. par. 1. p. 161, 162. (y) Scripture Chronology, p. 718. (z) Ut supra. (Connexion, &c. par. 1. p. 161, 162) (a) "et militia magna", Pagninus, Montanus, Gejerus; "militia seu belligeratio ingens", Michaelis. (b) "verbum", Pagninus, Montanus, Munster.
Robert Jamieson, A. R. Fausset and David Brown
10:1 DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
third year of Cyrus--two years after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in Dan. 9:3-19. This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in Dan 8:1-14. That which then "none understood," he says here, "he understood"; the messenger being sent to him for this (Dan 10:11, Dan 10:14), to make him understand it. Probably Daniel was no longer in office at court; for in Dan 1:21, it is said, "Daniel continued even unto the first year of King Cyrus"; not that he died then. See on Dan 1:21.
but the time appointed was long--rather, "it (that is, the prophecy) referred to great calamity" [MAURER]; or, "long and calamitous warfare" [GESENIUS]. Literally, "host going to war"; hence, warfare, calamity.
10:110:1: Յամին երրորդի Կիւրոսի արքայի Պարսից, բանն յայտնեցաւ Դանիելի՝ որոյ անուն կոչեցաւ Բաղտասար. եւ ճշմարի՛տ է բանն. եւ զօրութիւն մեծ եւ հանճա՛ր տուաւ նմա ՚ի տեսլեանն։
1 Պարսից Կիւրոս արքայի երրորդ տարում պատգամ յայտնուեց Դանիէլին, որը կոչւում էր Բաղդասար: Ճշմարիտ է պատգամը. մեծ ուժ եւ հանճար տրուեց նրան տեսիլքում:
2 Այն օրերը ես՝ Դանիէլս՝ լման երեք շաբաթ սուգ պահեցի.
Յամին երրորդի Կիւրոսի արքայի Պարսից` բանն յայտնեցաւ Դանիելի որոյ անուն կոչեցաւ Բաղտասար. եւ ճշմարիտ է բանն, եւ [177]զօրութիւն մեծ եւ հանճար տուաւ նմա ի տեսլեանն:

10:1: Յամին երրորդի Կիւրոսի արքայի Պարսից, բանն յայտնեցաւ Դանիելի՝ որոյ անուն կոչեցաւ Բաղտասար. եւ ճշմարի՛տ է բանն. եւ զօրութիւն մեծ եւ հանճա՛ր տուաւ նմա ՚ի տեսլեանն։
1 Պարսից Կիւրոս արքայի երրորդ տարում պատգամ յայտնուեց Դանիէլին, որը կոչւում էր Բաղդասար: Ճշմարիտ է պատգամը. մեծ ուժ եւ հանճար տրուեց նրան տեսիլքում:
2 Այն օրերը ես՝ Դանիէլս՝ լման երեք շաբաթ սուգ պահեցի.
zohrab-1805▾ eastern-1994▾ western am▾
10:110:1 В третий год Кира, царя Персидского, было откровение Даниилу, который назывался именем Валтасара; и истинно было это откровение и великой силы. Он понял это откровение и уразумел это видение.
10:2 ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil ἤμην ειμι be πενθῶν πενθεω sad τρεῖς τρεις three ἑβδομάδας εβδομας number seven
10:2 בַּ ba בְּ in † הַ the יָּמִ֖ים yyāmˌîm יֹום day הָ hā הַ the הֵ֑ם hˈēm הֵם they אֲנִ֤י ʔᵃnˈî אֲנִי i דָֽנִיֵּאל֙ ḏˈāniyyēl דָּנִיֵּאל Daniel הָיִ֣יתִי hāyˈîṯî היה be מִתְאַבֵּ֔ל miṯʔabbˈēl אבל mourn שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three שָׁבֻעִ֖ים šāvuʕˌîm שָׁבוּעַ week יָמִֽים׃ yāmˈîm יֹום day
10:2. in diebus illis ego Danihel lugebam trium ebdomadarum diebusIn those days I, Daniel, mourned the days of three weeks.
2. In those days I Daniel was mourning three whole weeks.
10:2. In those days, I, Daniel, mourned for three weeks of days.
10:2. In those days I Daniel was mourning three full weeks.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing [was] true, but the time appointed [was] long: and he understood the thing, and had understanding of the vision:

10:1 В третий год Кира, царя Персидского, было откровение Даниилу, который назывался именем Валтасара; и истинно было это откровение и великой силы. Он понял это откровение и уразумел это видение.
10:2
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
ἐγὼ εγω I
Δανιηλ δανιηλ Daniēl; Thanil
ἤμην ειμι be
πενθῶν πενθεω sad
τρεῖς τρεις three
ἑβδομάδας εβδομας number seven
10:2
בַּ ba בְּ in
הַ the
יָּמִ֖ים yyāmˌîm יֹום day
הָ הַ the
הֵ֑ם hˈēm הֵם they
אֲנִ֤י ʔᵃnˈî אֲנִי i
דָֽנִיֵּאל֙ ḏˈāniyyēl דָּנִיֵּאל Daniel
הָיִ֣יתִי hāyˈîṯî היה be
מִתְאַבֵּ֔ל miṯʔabbˈēl אבל mourn
שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three
שָׁבֻעִ֖ים šāvuʕˌîm שָׁבוּעַ week
יָמִֽים׃ yāmˈîm יֹום day
10:2. in diebus illis ego Danihel lugebam trium ebdomadarum diebus
In those days I, Daniel, mourned the days of three weeks.
10:2. In those days, I, Daniel, mourned for three weeks of days.
10:2. In those days I Daniel was mourning three full weeks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Поводом к откровенно служила глубокая печаль пророка, выразившаяся в посте. Он воздерживался от мяса, вина и вкусного хлеба, считавшихся у иудеев праздничною пищею (Быт 27:25; Ис 22:13), и не умащал себя благовонным маслом, что было знаком радости (Еккл 9:8; Ис 61:3; Ам 6:6). Так проводил пророк три недели первого месяца (ст. 4), т. е. Нисана, следовательно, и дни пасхального торжества. Причины подобной печали, как можно догадываться, заключались в следующем. Судя по ст. 12, пророк Даниил и в третий год царствования Кира не оставлял дум и забот о своем народе, тех дум, которые начались с первого года правления Дария Мидянина (9:1: и д.). Малоотрадные и утешительные, так как современное состояние евреев было печально и в будущем не предвещало ничего хорошего, они и повергли пророка в скорбь. И действительно, хотя после возвращения иудеев на родину прошли целых два года, но возвратившиеся не нашли здесь счастья. Восстановив жертвенник (1: Езд 3:1-2), они приступили к построению храма. Но уже при закладке его радостные крики народа смешивались с плачем стариков, видевших прежний храм в его славе (1: Езд 3:12-13), а немного спустя радость и совсем должна была исчезнуть. Начались происки самарян, всеми силами старавшихся вооружить против Иудеев персидское правительство и остановить постройку храма (1: Езд 4:1-5). Цель была ими достигнута, благодаря чему через два года по освобождении иудеи не могли отпраздновать праздника Пасхи должным образом. Неудивительно поэтому, если и пророк Даниил разделял в эти дни скорбь своих соотечественников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. 2 In those days I Daniel was mourning three full weeks. 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. 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; 5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: 6 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 polished brass, and the voice of his words like the voice of a multitude. 7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
This vision is dated in the third year of Cyrus, that is, of his reign after the conquest of Babylon, his third year since Daniel became acquainted with him and a subject to him. Here is,
I. A general idea of this prophecy (v. 1): The thing was true; every word of God is so; it was true that Daniel had such a vision, and that such and such things were said. This he solemnly attests upon the word of a prophet. Et hoc paratus est verificare--He was prepared to verify it; and, if it was a word spoken from heaven, no doubt it is stedfast and may be depended upon. But the time appointed was long, as long as to the end of the reign of Antiochus, which was 300 years, a long time indeed when it is looked upon as to come. Nay, and because it is usual with the prophets to glance at things spiritual and eternal, there is that in this prophecy which looks in type as far forward as to the end of the world and the resurrection of the dead; and then he might well say, The time appointed was long. It was, however, made as plain to him as if it had been a history rather than a prophecy; he understood the thing; so distinctly was it delivered to him, and received by him, that he could say he had understanding of the vision. It did not so much operate upon his fancy as upon his understanding.
II. An account of Daniel's mortification of himself before he had this vision, not in expectation of it, nor, when he prayed that solemn prayer ch. ix., does it appear that he had any expectation of the vision in answer to it, but purely from a principle of devotion and pious sympathy with the afflicted people of God. He was mourning full three weeks (v. 2), for his own sins and the sins of his people, and their sorrows. Some think that the particular occasion of his mourning was slothfulness and indifference of many of the Jews, who, though they had liberty to return to their own land, continued still in the land of their captivity, not knowing how to value the privileges offered them; and perhaps it troubled him the more because those that did so justified themselves by the example of Daniel, though they had not that reason to stay behind which he had. Others think that it was because he heard of the obstruction given to the building of the temple by the enemies of the Jews, who hired counsellors against them, to frustrate their purpose (Ezra iv. 4, 5), all the days of Cyrus, and gained their point from his son Cambyses, or Artaxerxes, who governed while Cyrus was absent in the Scythian war. Note, Good men cannot but mourn to see how slowly the work of God goes on in the world and what opposition it meets with, how weak its friends are and how active its enemies. During the days of Daniel's mourning he ate no pleasant bread; he could not live without meat, but he ate little, and very sparingly, and mortified himself in the quality as well as the quantity of what he ate, which may truly be reckoned fasting, and a token of humiliation and sorrow. He did not eat the pleasant bread he used to eat, but that which was course and unpalatable, which he would not be tempted to eat any more of than was just necessary to support nature. As ornaments, so delicacies, are very disagreeable to a day of humiliation. Daniel ate no flesh, drank no wine, nor anointed himself, for those three week's time, v. 3. Though he was now a very old man, and might plead that the decay of his nature required what was nourishing, though he was a very great man, and might plead that, being used to dainty meats, he could not do without them, it would prejudice his health if he were, yet, when it was both to testify and to assist his devotion, he could thus deny himself; let this be noted to the shame of many young people in the common ranks of life who cannot persuade themselves thus to deny themselves.
III. A description of that glorious person whom Daniel saw in vision, which, it is generally agreed, could be no other that Christ himself, the eternal Word. He was by the side of the river Hiddekel (v. 4), probably walking there, not for diversion, but devotion and contemplation, as Isaac walked in the field, to meditate; and, being a person of distinction, he had his servants attending him at some distance. There he looked up, and saw one man Christ Jesus. It must be he, for he appears in the same resemblance wherein he appeared to St. John in the isle of Patmos, Rev. i. 13-15. His dress was priestly, for he is the high priest of our profession, clothed in linen, as the high priest himself was on the day of atonement, that great day; his loins were girded (in St. John's vision his paps were girded) with a golden girdle of the finest gold, that of Uphaz, for every thing about Christ is the best in its kind. The girding of the loins denotes his ready and diligent application to his work, as his Father's servant, in the business of our redemption. His shape was amiable, his body like the beryl, a precious stone of a sky-colour. His countenance was awful, and enough to strike a terror on the beholders, for his face was as the appearance of lightning, which dazzles the eyes, both brightens and threatens. His eyes were bright and sparkling, as lamps of fire. His arms and feet shone like polished brass, v. 6. His voice was loud, and strong, and very piercing, like the voice of a multitude. The vox Dei--voice of God can overpower the vox populi--voice of the people. Thus glorious did Christ appear, and it should engage us, 1. To think highly and honourably of him. Now consider how great this man is, and in all things let him have the pre-eminence. 2. To admire his condescension for us and our salvation. Over all this splendour he drew a veil when he took upon him the form of a servant, and emptied himself.
IV. The wonderful influence that this appearance had upon Daniel and his attendants, and the terror that it struck upon him and them.
1. His attendants saw not the vision; it was not fit that they should be honoured with the sight of it. There is a divine revelation vouchsafed to all, from converse with which none are excluded who do not exclude themselves; but such a vision must be peculiar to Daniel, who was a favourite. Paul's companions were aware of the light, but saw no man, Acts ix. 7; xxii. 9. Note, It is the honour of those who are beloved of God that, what is hidden from others, is known to them. Christ manifests himself to them, but not to the world, John xiv. 22. But, though they saw not the vision, they were seized with an unaccountable trembling; either from the voice they heard, or from some strange concussion or vibration of the air they felt, so it was that a great quaking fell upon them, so that they fled to hide themselves, probably among the willows that grew by the river's side. Note, Many have a spirit of bondage to fear who never receive a spirit of adoption, to whom Christ has been, and will be, never otherwise than a terror. Now the fright that Daniel's attendants were in is a confirmation of the truth of the vision; it could not be Daniel's fancy, or the product of a heated imagination of his own, or it had a real, powerful, and strange effect upon those about him.
2. He himself saw it, and saw it alone, but he was not able to bear the sight of it. It not only dazzled his eyes, but overwhelmed his spirit, so that there remained no strength in him, v. 8. He said, as Moses himself, I exceedingly fear and quake. His spirits were all so employed, either in an intense speculation of the glory of this vision or in the fortifying of his heart against the terror of it, that his body was left in a manner lifeless and spiritless. He had no vigour in him, and was but one remove from a dead carcase; he looked as pale as death, his colour was gone, his comeliness in him was turned into corruption, and he retained no strength. Note, the greatest and best of men cannot bear the immediate discoveries of the divine glory; no man can see it and live; it is next to death to see a glimpse of it, as Daniel here; but glorified saints see Christ as he is and can bear the sight. But, though Daniel was thus dispirited with the vision of Christ, yet he heard the voice of his words and knew what he said. Note, We must take heed lest our reverence of God's glory, by which we should be awakened to hear his voice both in his word and in his providence, should degenerate into such a dread of him as will disable or indispose us to hear it. It should seem that when the vision of Christ terrified Daniel the voice of his words soon pacified and composed him, silenced his fear, and laid him to sleep in a holy security and serenity of mind: When I heard the voice of his words I fell into a slumber, a sweet slumber, on my face, and my face towards the ground. When he saw the vision he threw himself prostrate, into a posture of the most humble adoration, and dropped asleep, not as careless of what he heard and saw, but charmed with it. Note, How dreadful soever Christ may appear to those who are under convictions of sin, and in terror by reason of it, there is enough in his word to quiet their spirits and make them easy, if they will but attend to it and apply it.
Adam Clarke: Commentary on the Bible - 1831
10:2: I - was mourning three full weeks - The weeks are most probably dated from the time of the termination of the last vision. Calmet proves this by several reasons.
Albert Barnes: Notes on the Bible - 1834
10:2: In those days I Daniel was mourning - I was afflicting myself; that is, he had set apart this time as an extraordinary fast. He was sad and troubled. He does not say on what account he was thus troubled, but there can be little doubt that it was on account of his people. This was two years after the order had been given by Cyrus for the restoration of the Hebrew people to their country, but it is not improbable that they met with many embarrassments in their efforts to return, and possibly there may have sprung up in Babylon some difficulties on the subject that greatly affected the mind of Daniel. The difficulties attending such an enterprise as that of restoring a captured people to their country, when the march lay across a vast desert, would at any time have been such as to have made an extraordinary season of prayer and fasting proper.
Three full weeks - Margin, "weeks of days." Hebrew, "Three sevens of days." He does not say whether he had designedly set apart that time to be occupied as a season of fasting, or whether he had, under the influence of deep feeling, continued his fast from day to day until it reached that period. Either supposition will accord with the circumstances of the case, and either would have justified such an act at anytime, for it would be undoubtedly proper to designate a time of extraordinary devotion, or, under the influence of deep feeling, of domestic trouble, of national affliction, to continue such religious exercises from day to day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: I Daniel: Ezr 9:4, Ezr 9:5; Neh 1:4; Psa 42:9, Psa 43:2, Psa 137:1-5; Isa 66:10; Jer 9:1; Mat 9:15; Rom 9:2; Jam 4:9; Rev 11:5
full weeks: Heb. weeks of days, Dan 9:24-27
Carl Friedrich Keil and Franz Delitzsch
10:2
Dan 10:2, Dan 10:3 introduce the following revelation by a statement of the occasion of it. ההם בּימים refers back to the date named in Dan 10:1. The ימים after שׁבעים does not serve to designate the three weeks as common day-weeks, in contrast to the שׁבעים of Dan 9:24., but is an accusative subordinated to the definition of time which expresses the idea of continuance: three weeks long, or three whole weeks, as Gen 41:1; cf. Gesen. Gramm. 118, 3. For three weeks Daniel mourned and fasted, i.e., abstained from the usual food. חמות לחם, precious food, delicacies; but Hv., v. Leng., Maur., Hitz., and Kran. interpret it of leavened bread, so called in contrast to the unleavened paschal bread, the bread of affliction (Deut 16:3). But this contrast is not well founded, for the מצּות (unleavened cakes) of the passover was not (notwithstanding Deut 16:3) bread of sorrow, but pure, holy bread, which Daniel did not eat, in opposition to the law, for three weeks. לחם is not to be limited to bread in its narrower sense, but denotes food generally. Flesh and wine are festival food, Is 22:13; Gen 27:25, which is not had every day. The anointing with oil was the sign of joy and of a joyous frame of mind, as with guests at a banquet, Amos 6:6, and was intermitted in the time of sorrow; cf. 2Kings 14:2. Fasting, as an abstaining from the better sustenance of common life, was the outward sign of sorrow of soul.
According to Dan 10:4, Daniel mourned and fasted in the first month of the year, the month in the middle of which the paschal feast was kept, in which Israel celebrated their deliverance from their state of slavery in Egypt and their advancement to be the people of God, and were joyful before their God. On the 24th day of this month occurred the Theophany (Dan 10:4.), with which, however, his fasting came to an end. According to this, it appears that he fasted from the third to the twenty-third of the month Nisan; thus it began immediately after the feast of the new moon, which was kept for two days (cf. 1Kings 20:18., 27, 34 with 6:29; Dan 2:19). Thus Hv. and Hitzig conclude; while v. Leng. and Maurer argue, from Dan 10:13, that between the time of fasting and the appearance of the angel an interval elapsed, consequently that Daniel fasted from the first to the twenty-first of the month Nisan. But from Dan 10:13 nothing further follows than that the angel was detained twenty-one days; so that the question as to the beginning and the end of the fast is not certainly answered from the text, and, as being irrelevant to the matter, it can remain undecided. More important is the question as to the cause of such long-continued great sorrow, which is not answered by the remark that he was thus prepared for receiving a divine revelation. According to Dan 10:12, Daniel sought הבּין, i.e., understanding as to the state of the matter, or regarding the future of his people, which filled him with concern. The word about the restoration of Jerusalem which he had received through the angel Gabriel in the first year of Darius (Daniel 9) had come to pass since that revelation in the first year of Cyrus, but had had only little effect on the religious lukewarmness of the majority of the people. Of the whole people only a very small portion had returned to the land of their fathers, and had begun, after restoring the altar of burnt-offering, to build the house of God in Jerusalem. But while the foundation of the new temple was laid, there mingled with the joyful shoutings of the people also the loud wailings of the old men who had seen the former temple in its glory, when they beheld this building undertaken amid circumstances so depressing and sorrowful (Ezra 3:1-13). In addition to this, the Samaritans immediately, when the Jewish rulers refused for conscience sake to permit them to take part with them in the building, sought, by means of influences used at the Persian court, to prevent the carrying on of the building (Ezra 4:1-5). This sad state of matters could not but, at the beginning of the new year, fill the heart of Daniel with deep sorrow, and move him at the return of the time of the passover to mourn in fasting and prayer over the delay of the salvation promised to his people, and to supplicate in behalf of Israel the pardon of their sins, and their deliverance out of the hand of their enemies. Therefore he mourned and fasted before and during the paschal days for three weeks, until on the twenty-fourth day of the month he received a revelation from God.
John Gill
10:2 In those days I Daniel was mourning,.... Either on account of what had been revealed to him in the last vision or prophecy of the seventy weeks; by which it appeared what wickedness the people of the Jews would be guilty of in cutting off the Messiah; and what desolations would come upon their land, city, and temple, for such usage of him: as also because of the present case of his people; many of them continuing in the country of Babylon, when they had liberty to return to their land: or because of the hinderance the Jews met with in rebuilding their city and temple, who had returned thither; of which Daniel had an account, and which caused him to mourn in secret: and so he continued
three full weeks; or, "three weeks of days" (c); so called, to distinguish them from weeks of years, mentioned in the preceding chapter.
(c) "tribus hebdomadibus dierum", Munster, Calvin, Tigurine version; "trium hebdomadarum diebus", V. L. Pagninus, Montanus, so Junius & Tremellius, Medus.
John Wesley
10:2 Was mourning - Because he foresaw the many calamities that would befall the Jews for their sins, especially for destroying the Messiah, and rejecting his gospel.
Robert Jamieson, A. R. Fausset and David Brown
10:2 mourning--that is afflicting myself by fasting from "pleasant bread, flesh and wine" (Dan 10:3), as a sign of sorrow, not for its own sake. Compare Mt 9:14, "fast," answering to "mourn" (Dan 10:15). Compare 1Cor 8:8; Ti1 4:3, which prove that "fasting" is not an indispensable Christian obligation; but merely an outward expression of sorrow, and separation from ordinary worldly enjoyments, in order to give one's self to prayer (Acts 13:2). Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court.
10:210:2: Յաւուրսն յայնոսիկ՝ ես Դանիէլ էի ՚ի սուգ երիս եւթներորդս աւուրց.
2 «Այդ օրերին ես՝ Դանիէլս, երեք շաբաթ սուգի մէջ էի:
3 Ախորժելի կերակուր չկերայ ու բերանս միս կամ գինի չմտաւ ու բնաւ իւղով չօծուեցայ՝ մինչեւ որ երեք շաբաթը լմնցաւ։
Յաւուրսն յայնոսիկ ես Դանիէլ էի ի սուգ երիս եւթներորդս աւուրց:

10:2: Յաւուրսն յայնոսիկ՝ ես Դանիէլ էի ՚ի սուգ երիս եւթներորդս աւուրց.
2 «Այդ օրերին ես՝ Դանիէլս, երեք շաբաթ սուգի մէջ էի:
3 Ախորժելի կերակուր չկերայ ու բերանս միս կամ գինի չմտաւ ու բնաւ իւղով չօծուեցայ՝ մինչեւ որ երեք շաբաթը լմնցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:210:2 В эти дни я, Даниил, был в сетовании три седмицы дней.
10:3 ἄρτον αρτος bread; loaves ἐπιθυμιῶν επιθυμια longing; aspiration οὐκ ου not ἔφαγον φαγω swallow; eat καὶ και and; even κρέας κρεας meat καὶ και and; even οἶνος οινος wine οὐκ ου not εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ἔλαιον ελαιον oil οὐκ ου not ἠλειψάμην αλειφω rub ἕως εως till; until τοῦ ο the συντελέσαι συντελεω consummate; finish με με me τὰς ο the τρεῖς τρεις three ἑβδομάδας εβδομας the ἡμερῶν ημερα day
10:3 לֶ֣חֶם lˈeḥem לֶחֶם bread חֲמֻדֹ֞ות ḥᵃmuḏˈôṯ חֲמֻדֹות desirables לֹ֣א lˈō לֹא not אָכַ֗לְתִּי ʔāḵˈaltî אכל eat וּ û וְ and בָשָׂ֥ר vāśˌār בָּשָׂר flesh וָ wā וְ and יַ֛יִן yˈayin יַיִן wine לֹא־ lō- לֹא not בָ֥א vˌā בוא come אֶל־ ʔel- אֶל to פִּ֖י pˌî פֶּה mouth וְ wᵊ וְ and סֹ֣וךְ sˈôḵ סוך anoint לֹא־ lō- לֹא not סָ֑כְתִּי sˈāḵᵊttî סוך anoint עַד־ ʕaḏ- עַד unto מְלֹ֕את mᵊlˈōṯ מלא be full שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three שָׁבֻעִ֖ים šāvuʕˌîm שָׁבוּעַ week יָמִֽים׃ פ yāmˈîm . f יֹום day
10:3. panem desiderabilem non comedi et caro et vinum non introierunt in os meum sed neque unguento unctus sum donec conplerentur trium ebdomadarum diesI ate no desirable bread, and neither flesh, nor wine, entered into my mouth, neither was I anointed with ointment: till the days of three weeks were accomplished.
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.
10:3. I ate no desirable bread, and neither meat, nor wine, entered my mouth, neither was I anointed with ointment, until the three weeks of days were completed.
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.
In those days I Daniel was mourning three full weeks:

10:2 В эти дни я, Даниил, был в сетовании три седмицы дней.
10:3
ἄρτον αρτος bread; loaves
ἐπιθυμιῶν επιθυμια longing; aspiration
οὐκ ου not
ἔφαγον φαγω swallow; eat
καὶ και and; even
κρέας κρεας meat
καὶ και and; even
οἶνος οινος wine
οὐκ ου not
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
ἔλαιον ελαιον oil
οὐκ ου not
ἠλειψάμην αλειφω rub
ἕως εως till; until
τοῦ ο the
συντελέσαι συντελεω consummate; finish
με με me
τὰς ο the
τρεῖς τρεις three
ἑβδομάδας εβδομας the
ἡμερῶν ημερα day
10:3
לֶ֣חֶם lˈeḥem לֶחֶם bread
חֲמֻדֹ֞ות ḥᵃmuḏˈôṯ חֲמֻדֹות desirables
לֹ֣א lˈō לֹא not
אָכַ֗לְתִּי ʔāḵˈaltî אכל eat
וּ û וְ and
בָשָׂ֥ר vāśˌār בָּשָׂר flesh
וָ וְ and
יַ֛יִן yˈayin יַיִן wine
לֹא־ lō- לֹא not
בָ֥א vˌā בוא come
אֶל־ ʔel- אֶל to
פִּ֖י pˌî פֶּה mouth
וְ wᵊ וְ and
סֹ֣וךְ sˈôḵ סוך anoint
לֹא־ lō- לֹא not
סָ֑כְתִּי sˈāḵᵊttî סוך anoint
עַד־ ʕaḏ- עַד unto
מְלֹ֕את mᵊlˈōṯ מלא be full
שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
שָׁבֻעִ֖ים šāvuʕˌîm שָׁבוּעַ week
יָמִֽים׃ פ yāmˈîm . f יֹום day
10:3. panem desiderabilem non comedi et caro et vinum non introierunt in os meum sed neque unguento unctus sum donec conplerentur trium ebdomadarum dies
I ate no desirable bread, and neither flesh, nor wine, entered into my mouth, neither was I anointed with ointment: till the days of three weeks were accomplished.
10:3. I ate no desirable bread, and neither meat, nor wine, entered my mouth, neither was I anointed with ointment, until the three weeks of days were completed.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:3: I ate no pleasant bread - This fast was rather a general abstinence; living all the while on coarse and unsavory food; drinking nothing but water; not using the bath, and most probably wearing haircloth next the skin, during the whole of the time.
Albert Barnes: Notes on the Bible - 1834
10:3: I ate no pleasant bread - 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.
Neither came flesh nor wine in my mouth - 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: that that was not his custom. What would appear from this passage would be, that he practiced on this occasion the most rigid abstinence.
Neither did I anoint myself - The use of unguents was common in the East (see the notes at Mat 6:17), 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: I ate: Dan 6:18; Isa 24:6-11; Co1 9:27
pleasant bread: Heb. bread of desires, Dan 11:8; Job 33:20; Amo 5:11; Nah 2:9 *marg.
neither did: Sa2 19:24; Mat 6:17
John Gill
10:3 I ate no pleasant bread,.... 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:
neither came flesh nor wine in my mouth; 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:
neither did I anoint myself at all, until three whole weeks were fulfilled; 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.
(d) "panem desideriorum", Pagninus, Montanus; "desiderabilium", Junius & Tremellius; "desiderabilem", V. L. Vatablus, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
10:3 no pleasant bread--"unleavened bread, even the bread of affliction" (Deut 16:3).
anoint--The Persians largely used unguents.
10:310:3: հաց ցանկութեան ո՛չ կերայ, եւ միս եւ գինի ո՛չ եմուտ ՚ի բերան իմ, եւ իւղով ո՛չ օծայ, մինչեւ ՚ի կատարել երից եւթներորդաց աւուրց։
3 Լաւ հաց չկերայ, միս եւ գինի չմտաւ իմ բերանը, իւղով չօծուեցի, մինչեւ որ վերջացան երեք շաբաթները:
4 Առաջին ամսուան քսանըչորրորդ օրը ես Տիգրիս մեծ գետին եզերքն էի։
հաց ցանկութեան ոչ կերայ, եւ միս եւ գինի ոչ եմուտ ի բերան իմ, եւ իւղով ոչ օծայ, մինչեւ ի կատարել երից եւթներորդաց աւուրց:

10:3: հաց ցանկութեան ո՛չ կերայ, եւ միս եւ գինի ո՛չ եմուտ ՚ի բերան իմ, եւ իւղով ո՛չ օծայ, մինչեւ ՚ի կատարել երից եւթներորդաց աւուրց։
3 Լաւ հաց չկերայ, միս եւ գինի չմտաւ իմ բերանը, իւղով չօծուեցի, մինչեւ որ վերջացան երեք շաբաթները:
4 Առաջին ամսուան քսանըչորրորդ օրը ես Տիգրիս մեծ գետին եզերքն էի։
zohrab-1805▾ eastern-1994▾ western am▾
10:310:3 Вкусного хлеба я не ел; мясо и вино не входило в уста мои, и мастями я не умащал себя до исполнения трех седмиц дней.
10:4 καὶ και and; even ἐγένετο γινομαι happen; become τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τετάρτῃ τεταρτος fourth καὶ και and; even εἰκάδι εικας the μηνὸς μην.1 month τοῦ ο the πρώτου πρωτος first; foremost καὶ και and; even ἐγὼ εγω I ἤμην ειμι be ἐπὶ επι in; on τοῦ ο the χείλους χειλος lip; shore τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the μεγάλου μεγας great; loud ὅς ος who; what ἐστι ειμι be Τίγρης τιγρης Tigrēs; Tigris
10:4 וּ û וְ and בְ vᵊ בְּ in יֹ֛ום yˈôm יֹום day עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָ hā הַ the רִאשֹׁ֑ון rišˈôn רִאשֹׁון first וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i הָיִ֛יתִי hāyˈîṯî היה be עַ֣ל ʕˈal עַל upon יַ֧ד yˈaḏ יָד hand הַ ha הַ the נָּהָ֛ר nnāhˈār נָהָר stream הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great ה֥וּא hˌû הוּא he חִדָּֽקֶל׃ ḥiddˈāqel חִדֶּקֶל Tigris
10:4. die autem vicesima et quarta mensis primi eram iuxta fluvium magnum qui est TigrisAnd in the four and twentieth day of the first month, I was by the great river, which is the Tigris.
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,
10:4. But on the twenty-fourth day of the first month, I was next to the great river, which is the Tigris.
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;
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:

10:3 Вкусного хлеба я не ел; мясо и вино не входило в уста мои, и мастями я не умащал себя до исполнения трех седмиц дней.
10:4
καὶ και and; even
ἐγένετο γινομαι happen; become
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τετάρτῃ τεταρτος fourth
καὶ και and; even
εἰκάδι εικας the
μηνὸς μην.1 month
τοῦ ο the
πρώτου πρωτος first; foremost
καὶ και and; even
ἐγὼ εγω I
ἤμην ειμι be
ἐπὶ επι in; on
τοῦ ο the
χείλους χειλος lip; shore
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
μεγάλου μεγας great; loud
ὅς ος who; what
ἐστι ειμι be
Τίγρης τιγρης Tigrēs; Tigris
10:4
וּ û וְ and
בְ vᵊ בְּ in
יֹ֛ום yˈôm יֹום day
עֶשְׂרִ֥ים ʕeśrˌîm עֶשְׂרִים twenty
וְ wᵊ וְ and
אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָ הַ the
רִאשֹׁ֑ון rišˈôn רִאשֹׁון first
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
הָיִ֛יתִי hāyˈîṯî היה be
עַ֣ל ʕˈal עַל upon
יַ֧ד yˈaḏ יָד hand
הַ ha הַ the
נָּהָ֛ר nnāhˈār נָהָר stream
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
ה֥וּא hˌû הוּא he
חִדָּֽקֶל׃ ḥiddˈāqel חִדֶּקֶל Tigris
10:4. die autem vicesima et quarta mensis primi eram iuxta fluvium magnum qui est Tigris
And in the four and twentieth day of the first month, I was by the great river, which is the Tigris.
10:4. But on the twenty-fourth day of the first month, I was next to the great river, which is the Tigris.
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;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Вид явившегося Даниилу мужа напоминает вид Сына Человеческого (Откр 1:13-15), почему некоторые и считают его лицом Божественным. Но как видно из ст. 11, явившийся - один из служебных духов, а вся его речь (ст. 11-12) напоминает, точнее, воспроизводит слова Архангела Гавриила (9:21-22), ввиду чего и возможно отожествление мужа настоящего видения с этим последним.
Adam Clarke: Commentary on the Bible - 1831
10:4: By the side of - Hiddekel - The same as the Tigris. the great river of Assyria; as the Euphrates of Syria, and the Nile of Egypt.
Albert Barnes: Notes on the Bible - 1834
10:4: And in the four and twentieth day of the first month - 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
(a) his mind was in a prepared state by this extraordinary season of devotion for such a communication; and
(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.
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.
I was by the side of the great river, which is Hiddekel - 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), 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: as: Dan 8:2; Eze 1:3
Hiddekel: Gen 2:14
Carl Friedrich Keil and Franz Delitzsch
10:4
The Theophany. - On the day named Daniel found himself on the side (banks) of the river Hiddekel, i.e., the Tigris (see under Gen 2:14), along with some who accompanied him (Dan 10:7); thus he was there in reality, and not merely in vision as at the Ulai, Dan 8:2. For what purpose he was there is not said. Here he saw a celestial being, whose form is described, Dan 10:5, Dan 10:6. It was a man (אחד, one, not several) clothed in בּדּים, i.e., in a talar of shining white linen (regarding בּדּים, see under Ezek 9:2), and his loins girt about with gold of Uphaz. אוּפז occurs nowhere else, except in Jer 10:9 : 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 אופיר; the combination with the Sanscr. vipa - Hyphasis is, on the other hand, very far-fetched.
Geneva 1599
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;
(c) Called Abib, which contains part of March, and part of April.
(d) Being carried by the Spirit of prophecy so that he could see the river Tigris.
John Gill
10:4 And in the four and twentieth day of the first month,.... 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:
as I was by the side of the great river, which is Hiddekel; 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 Gen 2:14. This is the same river the Targum of Jonathan on Gen 2:14 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.
(e) Nat. Hist. l. 6. c. 27. (f) Hist. l. 4. c. 9. (g) Itinerarium, p. 86. (h) Bibliothec. l. 2. p. 99.
John Wesley
10:4 The first month - Nisan, which is March. Hiddekel - Or Tigris.
Robert Jamieson, A. R. Fausset and David Brown
10:4 first month--Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (Ex 12:18), from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not till the twenty-fourth, because of the opposition of "the prince of Persia" (Dan 10:13).
I was by . . . the . . . river--in waking reality, not a trance (Dan 10:7); when younger, he saw the future in images, but now when old, he receives revelations from angels in common language, that is, in the apocalyptic mode. In the patriarchal period God often appeared visibly, that is, theophany. In the prophets, next in the succession, the inward character of revelation is prominent. The consummation is when the seer looks up from earth into the 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 the apocalypse [AUBERLEN].
Hiddekel--the Tigris.
10:410:4: Յաւուրն քսաներորդի եւ չորրորդի ամսեանն առաջնոյ. կայի ես առ ափն գետոյն մեծի՝ որ է Տիգրիս Դկլաթ[12234]։ [12234] Օրինակ մի. Մեծի՝ որ է Դկղաթ։
4 Առաջին ամսի քսանչորսերորդ օրը ես կանգնած էի Տիգրիս, այն է՝ Դկլաթ մեծ գետի ափին:
5 Աչքերս վերցուցի ու նայեցայ եւ ահա կտաւ հագած ու մէջքը Ոփազի ոսկիէ գօտի կապած մարդ մը տեսայ։
Յաւուրն քսաներորդի եւ չորրորդի ամսեանն առաջնոյ` կայի ես առ ափն գետոյն մեծի որ է Տիգրիս (Դկղաթ:

10:4: Յաւուրն քսաներորդի եւ չորրորդի ամսեանն առաջնոյ. կայի ես առ ափն գետոյն մեծի՝ որ է Տիգրիս Դկլաթ[12234]։
[12234] Օրինակ մի. Մեծի՝ որ է Դկղաթ։
4 Առաջին ամսի քսանչորսերորդ օրը ես կանգնած էի Տիգրիս, այն է՝ Դկլաթ մեծ գետի ափին:
5 Աչքերս վերցուցի ու նայեցայ եւ ահա կտաւ հագած ու մէջքը Ոփազի ոսկիէ գօտի կապած մարդ մը տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:410:4 А в двадцать четвертый день первого месяца был я на берегу большой реки Тигра,
10:5 καὶ και and; even ἦρα αιρω lift; remove τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ἄνθρωπος ανθρωπος person; human εἷς εις.1 one; unit ἐνδεδυμένος ενδυω dress in; wear βύσσινα βυσσινος fine linen καὶ και and; even τὴν ο the ὀσφὺν οσφυς loins; waist περιεζωσμένος περιζωννυμι wrap; gird up βυσσίνῳ βυσσινος fine linen καὶ και and; even ἐκ εκ from; out of μέσου μεσος in the midst; in the middle αὐτοῦ αυτος he; him φῶς φως light
10:5 וָ wā וְ and אֶשָּׂ֤א ʔeśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֵינַי֙ ʕênˌay עַיִן eye וָ wā וְ and אֵ֔רֶא ʔˈēre ראה see וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold אִישׁ־ ʔîš- אִישׁ man אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לָב֣וּשׁ lāvˈûš לָבוּשׁ clad בַּדִּ֑ים baddˈîm בַּד linen, part, stave וּ û וְ and מָתְנָ֥יו moṯnˌāʸw מָתְנַיִם hips חֲגֻרִ֖ים ḥᵃḡurˌîm חגר gird בְּ bᵊ בְּ in כֶ֥תֶם ḵˌeṯem כֶּתֶם gold אוּפָֽז׃ ʔûfˈāz אוּפָז Uphaz
10:5. et levavi oculos meos et vidi et ecce vir unus vestitus lineis et renes eius accincti auro obrizoAnd I lifted up my eyes, and I saw: and behold a man clothed in linen, and his loins were girded with the finest gold:
5. I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with pure gold of Uphaz:
10:5. And I lifted up my eyes, and I saw, and behold, one man clothed in linen, and his waist was wrapped with the finest gold,
10:5. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins [were] girded with fine gold of Uphaz:
And in the four and twentieth day of the first month, as I was by the side of the great river, which [is] Hiddekel:

10:4 А в двадцать четвертый день первого месяца был я на берегу большой реки Тигра,
10:5
καὶ και and; even
ἦρα αιρω lift; remove
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
μου μου of me; mine
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἄνθρωπος ανθρωπος person; human
εἷς εις.1 one; unit
ἐνδεδυμένος ενδυω dress in; wear
βύσσινα βυσσινος fine linen
καὶ και and; even
τὴν ο the
ὀσφὺν οσφυς loins; waist
περιεζωσμένος περιζωννυμι wrap; gird up
βυσσίνῳ βυσσινος fine linen
καὶ και and; even
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
αὐτοῦ αυτος he; him
φῶς φως light
10:5
וָ וְ and
אֶשָּׂ֤א ʔeśśˈā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֵינַי֙ ʕênˌay עַיִן eye
וָ וְ and
אֵ֔רֶא ʔˈēre ראה see
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
אִישׁ־ ʔîš- אִישׁ man
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לָב֣וּשׁ lāvˈûš לָבוּשׁ clad
בַּדִּ֑ים baddˈîm בַּד linen, part, stave
וּ û וְ and
מָתְנָ֥יו moṯnˌāʸw מָתְנַיִם hips
חֲגֻרִ֖ים ḥᵃḡurˌîm חגר gird
בְּ bᵊ בְּ in
כֶ֥תֶם ḵˌeṯem כֶּתֶם gold
אוּפָֽז׃ ʔûfˈāz אוּפָז Uphaz
10:5. et levavi oculos meos et vidi et ecce vir unus vestitus lineis et renes eius accincti auro obrizo
And I lifted up my eyes, and I saw: and behold a man clothed in linen, and his loins were girded with the finest gold:
10:5. And I lifted up my eyes, and I saw, and behold, one man clothed in linen, and his waist was wrapped with the finest gold,
10:5. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins [were] girded with fine gold of Uphaz:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:5: Clothed in linen - The description is intended to point out the splendor of the garments.
Gold of Uphaz - The same as Ophir.
Albert Barnes: Notes on the Bible - 1834
10:5: Then I lifted up mine eyes, and looked ... - While he was engaged in devotion. What is here said would lead us to suppose that he had been occupied in deep thought and meditation, perhaps with his eyes fixed on the ground.
Behold, a certain man clothed in linen - One who had the form and appearance of a man.
The subsequent disclosures showed that he was an angel, but when angels have appeared on earth they have commonly assumed the human form. The margin is, "one." So also is the Hebrew "one man." From Dan 12:6, it would seem that two other such beings appeared in the course of the vision, but either one only was manifest now to Daniel, or his attention was particularly directed to him. The name of this celestial messenger is not given, but all the circumstances of the case lead us to suppose that it was the same who had appeared to him on the banks of the Ulai Dan 8:16, and the same who had made the Rev_elation of the seventy weeks, Dan 9:21, following. Linen was the common raiment of priests, because it was supposed to be more pure than wool, Exo 28:42; Lev 6:10; Lev 16:4, Lev 16:23; Sa1 2:18. It was also worn by prophets, Jer 13:1, and is represented as the raiment of angels, Rev 15:6. The nature of the raiment would suggest the idea at once that this person thus appearing was one sustaining a saintly character.
Whose loins were girded with fine gold of Uphaz - With a girdle made of fine gold; that is, probably, it was made of something in which fine gold was interwoven, so as to give it the appearance of pure gold. It was customary in the East, as it is now, to wear a girdle around the loins. See the notes at Mat 5:38-41. These girdles are often made of rich material, and are highly ornamented. Compare the notes at Rev 1:13. Nothing is known of Uphaz, unless, as Gesenius supposes, the word is a corruption of Ophir, made by a change of a single letter - ז (z) for ר (r). Ophir was celebrated for its gold, but its situation is unknown. See the notes at Job 22:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: and behold: Dan 12:6, Dan 12:7; Jos 5:13; Zac 1:8; Rev 1:13-15
a certain man: Heb. one man
clothed: Dan 12:6, Dan 12:7; Eze 9:2
loins: Isa 11:5; Eph 6:14; Rev 1:13-15, Rev 15:6, Rev 15:7
Uphaz: Jer 10:9
Geneva 1599
10:5 Then I lifted up mine eyes, and looked, and behold a certain man (e) clothed in linen, whose loins [were] girded with fine gold of Uphaz:
(e) This was the angel of God, who was sent to assure Daniel in this prophecy that follows.
John Gill
10:5 Then I lifted up mine eyes, and looked,.... Being excited to it, by an object presented, of an unusual appearance, which engaged his attention, and caused him to look wistly at it:
and, behold a certain man clothed in linen; not Gabriel, but the Son of God, the Messiah; who, though not as yet incarnate, yet was so in the counsel and purpose of God; had agreed in covenant to be man, was promised and prophesied of as such; and now appeared in a human form, as he frequently did before his incarnation, as a pledge of it, and showing his readiness to assume human nature: he appears here "clothed in linen", in the habit of a priest; which office he sustains, and executes by the sacrifice of himself, and by his prevalent intercession; and may denote his purity and innocence, as well as direct us to his spotless righteousness he is the author of, which is like fine linen, clean and white, Rev_ 19:8,
whose loins were girded with fine gold of Uphaz; or of Fez, which is the best gold. Some take it to be the same with the gold of Ophir, often spoken of in Scripture; so the Targum on Jer 10:9, renders Uphaz by Ophir. Ptolemy (i) makes mention of a river called Phasis in the island of Taprobane or Zeilan, where Bochart (k) seems to think Ophir was, from whence the gold of that name came; and the same geographer (l) takes notice of a city and river of the same name in Colchis; perhaps the same with Pison, which encompassed Havilah, where was good gold, Gen 2:11, and both Strabo (m) and Pliny (n) say that much gold was found in that country, and taken out of rivers there; and was so plentiful, that even chambers were made of gold, Some think that this was an island in India called Paz or Topaz, and might with the Jews go by all three names, Paz, Topaz, and Uphaz (o); however, it is certain, that very fine gold, even the finest gold, is here designed: and the loins of this illustrious Person being girded with a girdle made of it, as it may be expressive of his royal dignity, so likewise of his readiness to do any service he was employed in, as man and Mediator; and especially the great work of man's redemption and salvation, for the sake of which he would really become man, as he has, as well as now he appeared as one; see Rev_ 1:13 where Christ is said to be "girt with a golden girdle"; and such an one was this; and which is to be understood, not of his girdle as a King, which is a girdle of faithfulness and righteousness, Is 11:5, all his administrations of government being just and true; though such a girdle well suits him, and his character in the discharge of every office, as well as his kingly office; nor of his girdle as a Prophet, which is the girdle of truth, which all his faithful ministers are girt with, Eph 6:14, and he in a more eminent manner, who is full of grace and truth, and by whom both came, and who is truth itself; but of his girdle as a Priest; for as such is he here habited, and such a girdle the priests used to wear, even the girdle of the ephod, made of gold, blue, purple, and fine twined linen, Ex 28:8, and this is the girdle of love, which constrained Christ to become the surety and substitute of his people; to take upon him their nature, and their sins; to offer himself a sacrifice for them, and to be their advocate with the Father; and the form and matter of this girdle being round about him, and of gold, may denote the perfection, duration, and eternity of his love.
(i) Geograph. l. 7. c. 4. (k) Phaleg. l. 2. c. 27. col. 141. (l) Ptolem. Geograph. l. 5. c. 10. (m) Geograph. l. 11. p. 343. (n) Nat. Hist. l. 33. c. 3. (o) Hiller. Onomastic. Sacr. c. 8. p. 141.
John Wesley
10:5 A certain man - Very probably Christ, who appeared to Daniel in royal and priestly robes, and in so great brightness and majesty.
Robert Jamieson, A. R. Fausset and David Brown
10:5 lifted up mine eyes--from the ground on which they had been fixed in his mourning.
certain man--literally, "one man." An angel of the highest order; for in Dan 8:16 he commands Gabriel to make Daniel to understand the vision, and in Dan 12:6 one of the two angels inquires of him how long it would be till the end predicted.
linen--the raiment of priests, being the symbol of sanctity, as more pure than wool (Ex 28:42); also of prophets (Jer 13:1); and of angels (Rev_ 15:6).
girded with . . . gold--that is, with a girdle interwoven with gold (Rev_ 1:13).
10:510:5: Ամբարձի զաչս իմ, եւ ահա այր մի զգեցեալ փառս. եւ ընդ մէջ իւր ածեալ կամար յոսկւոյն Ոփազայ[12235]. [12235] Օրինակ մի. Այր մի զգեցեալ բադէն փառս։
5 Բարձրացրի աչքերս, եւ ահա փառահեղ հագնուած մի մարդ՝ մէջքին Ոփազի ոսկուց մի գօտի կապած.
6 Անոր մարմինը ոսկեքարի պէս ու երեսը փայլակի երեւոյթ ունէր։ Աչքերը կրակի բոցերու պէս եւ թեւերն ու ոտքերը փայլուն պղնձի գոյնի նման էին։ Իր ձայնը բազմութեան ձայնին պէս էր։
Ամբարձի զաչս իմ, եւ ահա այր մի զգեցեալ [178]փառս, եւ ընդ մէջ իւր ածեալ կամար յոսկւոյն Ոփազայ:

10:5: Ամբարձի զաչս իմ, եւ ահա այր մի զգեցեալ փառս. եւ ընդ մէջ իւր ածեալ կամար յոսկւոյն Ոփազայ[12235].
[12235] Օրինակ մի. Այր մի զգեցեալ բադէն փառս։
5 Բարձրացրի աչքերս, եւ ահա փառահեղ հագնուած մի մարդ՝ մէջքին Ոփազի ոսկուց մի գօտի կապած.
6 Անոր մարմինը ոսկեքարի պէս ու երեսը փայլակի երեւոյթ ունէր։ Աչքերը կրակի բոցերու պէս եւ թեւերն ու ոտքերը փայլուն պղնձի գոյնի նման էին։ Իր ձայնը բազմութեան ձայնին պէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:510:5 и поднял глаза мои, и увидел: вот один муж, облеченный в льняную одежду, и чресла его опоясаны золотом из Уфаза.
10:6 καὶ και and; even τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about θαρσις θαρσις.1 and; even τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about ὅρασις ορασις appearance; vision ἀστραπῆς αστραπη lightning καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about λαμπάδες λαμπας lantern πυρός πυρ fire καὶ και and; even οἱ ο the βραχίονες βραχιων arm αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the πόδες πους foot; pace ὡσεὶ ωσει as if; about χαλκὸς χαλκος copper; brass ἐξαστράπτων εξαστραπτω flash out; lightning flash καὶ και and; even φωνὴ φωνη voice; sound λαλιᾶς λαλια talk αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about φωνὴ φωνη voice; sound θορύβου θορυβος noise; uproar
10:6 וּ û וְ and גְוִיָּתֹ֣ו ḡᵊwiyyāṯˈô גְּוִיָּה body כְ ḵᵊ כְּ as תַרְשִׁ֗ישׁ ṯaršˈîš תַּרְשִׁישׁ precious stone וּ û וְ and פָנָ֞יו fānˈāʸw פָּנֶה face כְּ kᵊ כְּ as מַרְאֵ֤ה marʔˈē מַרְאֶה sight בָרָק֙ vārˌāq בָּרָק lightning וְ wᵊ וְ and עֵינָיו֙ ʕênāʸw עַיִן eye כְּ kᵊ כְּ as לַפִּ֣ידֵי lappˈîḏê לַפִּיד torch אֵ֔שׁ ʔˈēš אֵשׁ fire וּ û וְ and זְרֹֽעֹתָיו֙ zᵊrˈōʕōṯāʸw זְרֹועַ arm וּ û וְ and מַרְגְּלֹתָ֔יו margᵊlōṯˈāʸw מַרְגְּלֹת feet-place כְּ kᵊ כְּ as עֵ֖ין ʕˌên עַיִן eye נְחֹ֣שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze קָלָ֑ל qālˈāl קָלָל burnished וְ wᵊ וְ and קֹ֥ול qˌôl קֹול sound דְּבָרָ֖יו dᵊvārˌāʸw דָּבָר word כְּ kᵊ כְּ as קֹ֥ול qˌôl קֹול sound הָמֹֽון׃ hāmˈôn הָמֹון commotion
10:6. et corpus eius quasi chrysolitus et facies eius velut species fulgoris et oculi eius ut lampas ardens et brachia eius et quae deorsum usque ad pedes quasi species aeris candentis et vox sermonum eius ut vox multitudinisAnd his body was like the chrysolite, and his face as the appearance of lightning, and his eyes as a burning lamp: and his arms, and all downward even to the feet, like in appearance to glittering brass: and the voice of his word like the voice of a multitude.
6. 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.
10:6. and his body was like the golden stone, and his face had the appearance of lightning, and his eyes that of a burning lamp, and his arms and all that is downward all the way to the feet had the appearance of glowing brass, and his speaking voice was like the voice of a multitude.
10:6. 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 polished brass, and the voice of his words like the voice of a multitude.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins [were] girded with fine gold of Uphaz:

10:5 и поднял глаза мои, и увидел: вот один муж, облеченный в льняную одежду, и чресла его опоясаны золотом из Уфаза.
10:6
καὶ και and; even
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
θαρσις θαρσις.1 and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
ὅρασις ορασις appearance; vision
ἀστραπῆς αστραπη lightning
καὶ και and; even
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
λαμπάδες λαμπας lantern
πυρός πυρ fire
καὶ και and; even
οἱ ο the
βραχίονες βραχιων arm
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
πόδες πους foot; pace
ὡσεὶ ωσει as if; about
χαλκὸς χαλκος copper; brass
ἐξαστράπτων εξαστραπτω flash out; lightning flash
καὶ και and; even
φωνὴ φωνη voice; sound
λαλιᾶς λαλια talk
αὐτοῦ αυτος he; him
ὡσεὶ ωσει as if; about
φωνὴ φωνη voice; sound
θορύβου θορυβος noise; uproar
10:6
וּ û וְ and
גְוִיָּתֹ֣ו ḡᵊwiyyāṯˈô גְּוִיָּה body
כְ ḵᵊ כְּ as
תַרְשִׁ֗ישׁ ṯaršˈîš תַּרְשִׁישׁ precious stone
וּ û וְ and
פָנָ֞יו fānˈāʸw פָּנֶה face
כְּ kᵊ כְּ as
מַרְאֵ֤ה marʔˈē מַרְאֶה sight
בָרָק֙ vārˌāq בָּרָק lightning
וְ wᵊ וְ and
עֵינָיו֙ ʕênāʸw עַיִן eye
כְּ kᵊ כְּ as
לַפִּ֣ידֵי lappˈîḏê לַפִּיד torch
אֵ֔שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
זְרֹֽעֹתָיו֙ zᵊrˈōʕōṯāʸw זְרֹועַ arm
וּ û וְ and
מַרְגְּלֹתָ֔יו margᵊlōṯˈāʸw מַרְגְּלֹת feet-place
כְּ kᵊ כְּ as
עֵ֖ין ʕˌên עַיִן eye
נְחֹ֣שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze
קָלָ֑ל qālˈāl קָלָל burnished
וְ wᵊ וְ and
קֹ֥ול qˌôl קֹול sound
דְּבָרָ֖יו dᵊvārˌāʸw דָּבָר word
כְּ kᵊ כְּ as
קֹ֥ול qˌôl קֹול sound
הָמֹֽון׃ hāmˈôn הָמֹון commotion
10:6. et corpus eius quasi chrysolitus et facies eius velut species fulgoris et oculi eius ut lampas ardens et brachia eius et quae deorsum usque ad pedes quasi species aeris candentis et vox sermonum eius ut vox multitudinis
And his body was like the chrysolite, and his face as the appearance of lightning, and his eyes as a burning lamp: and his arms, and all downward even to the feet, like in appearance to glittering brass: and the voice of his word like the voice of a multitude.
10:6. and his body was like the golden stone, and his face had the appearance of lightning, and his eyes that of a burning lamp, and his arms and all that is downward all the way to the feet had the appearance of glowing brass, and his speaking voice was like the voice of a multitude.
10:6. 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 polished brass, and the voice of his words like the voice of a multitude.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:6: His body also was like the beryl - The description of this person is very similar to that of our Lord in Rev 1:13-15.
Albert Barnes: Notes on the Bible - 1834
10:6: His body also was like the beryl - There is a very striking resemblance between the description here given and that of the Saviour as he appeared to John in Patmos, Rev 1:13-16. See the notes at that passage. It contains, however, no description of the appearance of the body. "Beryl" is "a mineral of great hardness, occurring in green and bluish-green six-sided prisms. It is identical with the emerald, except that the latter has a purer and richer color. " - Dana, in Webster's Dictionary. The Hebrew word used here is תרשׁישׁ tarshı̂ ysh "Tarshish, Tartessus," and properly refers to a country supposed to be on the south of Spain, a place where this mineral was probably found. This was situated between the mouths of the river Baetis, or Guadalquivir, and was a flourishing mart of the Phoenicians, Gen 10:4; Psa 72:10; Isa 23:1, Isa 23:6, Isa 23:10, ... - Gesenius. The name was given to this gem because it was brought from that place. The true meaning of the word, as applied to a gem, is supposed to be the chrysolite, that is, the topaz of the moderns. "Tarshish, the chrysolite," says Rosenmuller ("Mineralogy and Botany of the Bible," pp. 38, 39), "is a crystal-line precious stone of the quartz kind, of a glassy fracture. The pRev_ailing color is yellowish-green, and pistachio-green of every variety and degree of shade, but always with a yellow and gold luster. It is completely diaphanous, and has a strong double refraction. Most commonly the chrysolite is found solid and in grains, or in angular pieces. The Hebrew word "Tarshish" denotes the south of Spain, the Tartessus of the Greeks and Romans, a place to which the Phoenicians traded even in the earliest ages. Probably the Phoenicians first brought the chrysolite from Spain to Syria, and it was on that account called Tarshish stone."
And his face as the appearance of lightning - Bright, shining. In Rev 1:16 it is, "And his countenance was as the sun shineth in his strength." See the notes at that passage.
And his eyes as lamps of fire - Keen, penetrating. So in Rev 1:14 : "His eyes were as a flame of fire."
And his arms and his feet like in color to polished brass - So in Rev 1:15 : "And his feet like unto fine brass, as if they burned in a furnace." See the notes at that passage. The meaning is, that they were bright - like burnished metal. The Hebrew here is, "like the eye of brass;" then, as the word eye comes to denote the "face or countenance," the meaning is, "like the face or appearance of brass." Complete Exo 10:5, Exo 10:15; Num 22:5, Num 22:11. It is easy to conceive of the appearance which one would make whose arms and feet resembled burnished brass.
And the voice of his words like the voice a multitude - A multitude of people - loud and strong. So in Rev 1:15 : "And his voice as the sound of many waters."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: like the beryl: Exo 28:20; Eze 1:16, Eze 10:9; Rev 21:20
his face: Eze 1:14; Mat 17:2; Luk 9:29; Rev 1:13-17, Rev 19:12
his arms: Eze 1:7; Rev 1:15, Rev 10:1
like the voice: Eze 1:24; Rev 10:3, Rev 10:4
Carl Friedrich Keil and Franz Delitzsch
10:6
His body shone like תּרשׁישׁ, i.e., the chrysolite of the Old and the topaz of the New Testament (see under Ezek 1:16); his countenance had the appearance of lightning, his eyes as lamps of fire, his arms and the place of his feet like the sight of polished brass (קלל, see under Ezek 1:7).מרגּלות, place of the feet, does not stand for feet, but denotes that part of the human frame where the feet are; and the word indicates that not the feet alone, but the under parts of the body shone like burnished brass. The voice of his words, i.e., the sound of his speaking, was like המון קול, for which in Ezek 1:24 המלּה קול (the voice of noise), and by מחנה קול (Ezek 1:24) the noise of a host is denoted.
This heavenly form has thus, it is true, the shining white talar common to the angel, Ezek 9:9, but all the other features, as here described - the shining of his body, the brightness of his countenance, his eyes like a lamp of fire, arms and feet like glistering brass, the sound of his speaking-all these point to the revelation of the יהוה כּבוד, the glorious appearance of the Lord, Ezekiel 1, and teach us that the אישׁ seen by Daniel was no common angel-prince, but a manifestation of Jehovah, i.e., the Logos. This is placed beyond a doubt by a comparison with Rev_ 1:13-15, where the form of the Son of man whom John saw walking in the midst of the seven golden candlesticks is described like the glorious appearance seen by Ezekiel and Daniel.
The place where this heavenly being was, is not here specially stated. In Dan 12:6 he appears hovering over the waters of the river, the Tigris. This agrees also with the verse before us, according to which Daniel, while standing on the banks of the river, on lifting up his eyes beheld the vision. Hence it further follows, that the אישׁ seen here by Daniel is the same heavenly being whose voice he heard, Dan 8:16, from the waters of the Ulai, without seeing his form.
When now he whose voice Daniel heard from thence presents himself before him here on the Tigris in a majesty which human nature is not able to endure, and announces to him the future, and finally, Dan 12:6., with a solemn oath attests the completion of the divine counsel, he thereby shows himself, as C. B. Michaelis ad Daniel p. 372, Schmieder in Gerlach's Bibelw., and Oehler (Art. Messias in Herz.'s Realenc. ix. p. 417) have acknowledged, to be the Angel of Jehovah κατ ̓ἐξοχὴν, as the "Angel of His presence." The combination of this angel with that in the form of a son of man appearing in the clouds (Dan 7:13) is natural; and this combination is placed beyond a doubt by the comparison with Rev_ 1:13, where John sees the glorified Christ, who is described by a name definitely referring to Dan 7:13, as ὅμοιον υἱῷ ἀνθρώπου.
On the other hand, the opinion maintained to some extent among the Rabbis, which even Hengstenberg has in modern times advocated (Beitr. i. p. 165ff.; Christol. iii. 2, p. 50ff.), namely, that the angel of the Lord who here appears to Daniel in divine majesty is identical with the angel-prince Michael, has no support in Scripture, and stands in contradiction to Dan 10:13, Dan 10:21, where he who speaks is certainly distinguished from Michael, for here there is ascribed to Michael a position with reference to the people of God which is not appropriate to the Angel of the Lord or the Logos. It is true, indeed, that Hengstenberg holds, with many old interpreters, that he who speaks with Daniel, Dan 10:11, and reveals to him the future, is different from him who appears to him, Dan 10:5, Dan 10:6, and is identical with the angel Gabriel. But the reasons advanced in support of this are not sufficient. The latter supposition is grounded partly on the similarity of the address to Daniel, חמות אישׁ, Dan 10:11, Dan 10:19, cf. with Dan 9:23, partly on the similarity of the circumstances, Dan 8:17-18, cf. with Dan 10:10 and Dan 12:5. But the address to Daniel חמות אישׁ proves nothing, because it does not express to Daniel the relation of the angel to him, but of the Lord who sent the angel; and Gabriel in Dan 9:23 does not address the prophet thus, but only says that he is המדות, i.e., a man greatly beloved of God. The similarity of circumstances with Dan 8:17-18 proves nothing further than that he who appeared was a heavenly being. More noticeable is the similarity of Dan 8:13 with Dan 12:5, so far as in both cases two angels appear along with him who hovers over the waters, and the voice from above the waters in Dan 8:16 directs the angel Gabriel to explain the vision to the prophet. But from the circumstance that in Daniel 8 and also in Daniel 9 Gabriel gives to the prophet disclosures regarding the future, it by no means follows, even on the supposition that he who is represented in the chapter before us as speaking is different from him who appears in Dan 10:5, Dan 10:6, that the angel who speaks is Gabriel. If he were Gabriel, he would have been named here, according to the analogy of Dan 10:9, Dan 10:21.
To this is to be added, that the assumed difference between him who speaks, Dan 10:11, and him who appears, Dan 10:5, Dan 10:6, is not made out, nor yet is it on the whole demonstrable. It is true that in favour of this difference, he who speaks is on the banks of the river where Daniel stands, while he who appears, vv. 5, 6, and also at the end of the vision, Dan 12:1-13, is in the midst of the Tigris, and in Dan 10:5 of this chapter (Dan 12:1-13) two other persons are standing on the two banks of the river, one of whom asks him who is clothed with linen, as if in the name of Daniel, when the things announced shall happen. Now if we assume that he who is clothed in linen is no other than he who speaks to Daniel, v. 11, then one of these two persons becomes a κωφὸν πρόσωπον, and it cannot be at all seen for what purpose he appears. If, on the contrary, the difference of the two is assumed, then each has his own function. The Angel of the Lord is present in silent majesty, and only by a brief sentence confirms the words of his messenger (Dan 12:7). The one of those standing on the banks is he who, as the messenger and interpreter of the Angel of the Lord, had communicated all disclosures regarding the future to Daniel as he stood by the banks. The third, the angel standing on the farther bank, directs the question regarding the duration of the time to the Angel of the Lord. Thus Hengstenberg is in harmony with C. B. Michaelis and others.
But however important these reasons for the difference appears, yet we cannot regard them as conclusive. From the circumstance that, Dan 10:10, a hand touched Daniel as he was sinking down in weakness and set him on his knees, it does not with certainty follow that this was the hand of the angel (Gabriel) who stood by Daniel, who spoke to him, Dan 10:11. The words of the text, "a hand touched me," leave the person whose hand it was altogether undefined; and also in Dan 10:16, Dan 10:18, where Daniel is again touched, so that he was able to open his mouth and was made capable of hearing the words that were addressed to him, the person from whom the touch proceeded is altogether indefinite. The designations, אדם בּני כּדּמוּת, like the similitude of the sons of men, Dan 10:16, and אדם כּמראה, like the appearance of a man, Dan 10:18, do not point to a definite angel who appears speaking in the sequel. But the circumstance that in Dan 12:1-13, besides the form that hovered over the water, other two angels appear on the banks, does not warrant us to assume that these two angels were already present or visible in Dan 10:5. The words, "Then I looked and saw other two, the one," etc., Dan 12:5, much rather indicate that the scene was changed, that Daniel now for the first time saw the two angels on the banks. In Daniel 10 he only sees him who is clothed with linen, and was so terrified by this "great sight" that he fell powerless to the ground on hearing his voice, and was only able to stand up after a hand had touched him and a comforting word had been spoken to him. Nothing is here, as in Dan 8:15, said of the coming of the angel. If thus, after mention being made of the hand which by touching him set him on his knees, it is further said, "and he spake to me ... " (Dan 10:11), the context only leads to this conclusion, that he who spake to him was the man whose appearance and words had so overwhelmed him. To suppose another person, or an angel different from the one who was clothed with linen, as speaking, could only be justified if the contents of that which was spoken demanded such a supposition.
He who spake said, among other things, that he was sent to Daniel (Dan 10:11); that the prince of the kingdom of Persia had withstood him one and twenty days; and that Michael, one of the chief angel-princes, had come to his help (Dan 10:13, Dan 10:21). These statements do not indicate that he was an inferior angel, but they are suitable to the Angel of the Lord; for he also says (Zech 2:13, 15; Zech 4:9) that he is sent by Jehovah; cf. also Is 48:16 and Is 61:1. The coming to his help by the angel-prince Michael, also, does not denote that he who speaks was an angel subordinated to the archangel Michael. In Zech 1:15 עזר denotes help which men render to God; and in 1Chron 12:21. it is related that Israelites of different tribes came to David to help him against his enemies, i.e., under his leadership to fight for him. Similarly we may suppose that the angel Michael gave help to the Angel of the Lord against the prince of the kingdom of Persia.
There thus remains only the objection, that if we take the angel clothed with linen and him who speaks as the same, then in Dan 12:5 one of the angels who stood on the two banks of the Tigris becomes a κωφὸν πρόσωπον; but if we are not able to declare the object for which two angels appear there, yet the one of those two angels cannot certainly be the same as he who announced, Daniel 10 and 11, the future to the prophet, because these angels are expressly designated as two others (אהרים שׁנים), and the אהרים excludes the identifying of these with angels that previously appeared to Daniel. This argument is not set aside by the reply that the angels standing on the two banks of the river are spoken of as אהרים with reference to the Angel of the Lord, Dan 10:6, for the reference of the אהרים to that which follows is inconsistent with the context; see under Dan 12:5.
Thus every argument utterly fails that has been adduced in favour of the supposition that he who speaks, Dan 10:11, is different from him who is clothed in linen; and we are warranted to abide by the words of the narrative, which in Daniel 10 names no other angel than the man clothed with linen, who must on that account be the same as he who speaks and announces the future to the prophet. The hand which again set him up by touching him, is, it is true, to be thought of as proceeding from an angel; but it is not more definitely described, because this angel is not further noticed. But after the man clothed with linen has announced the future to the prophet, the scene changes (Dan 12:5). Daniel sees the same angels over the waters of the Tigris, and standing on the two banks of the river. Where he who was clothed in linen stands, is left indefinite in the narrative. If from the first it is he who hovers over the water of the river, he could yet talk with the prophet standing on its banks. But it is also possible that at first he was visible close beside the banks.
John Gill
10:6 His body also was like the beryl,.... That is, that part of it which was not covered with the linen garment, and was seen, was like such a precious stone, said to be of an azure and sky colour, signifying he was the Lord from heaven; though, according to its name, it should be of a sea colour, greenish; and so, according to some, the beryl is. Cocceius thinks the sardonyx is meant, which is of a flesh colour, and so more fit to express the comeliness of a human body; the beryl, being of a different colour, seems not so apt to set forth the agreeable colour of a man. Braunius (p) is of opinion that the chrysolite is meant, a stone of a golden colour; and takes the sense to be, that such was the lustre of the golden girdle about his loins, that the rest of the parts of the body about it appeared as if all of gold:
and his face the appearance of lightning; exceeding bright, very dazzling to the eye, and striking terror to the mind; expressive of something very awful and majestic; and agrees well with Christ the sun of righteousness, whose face or countenance at his transfiguration on the mount, and when John saw him in a visionary way, was as the sun shineth in his strength, in the summer solstice, or at noonday, Mt 17:2, from whom is all the light of knowledge and truth, of joy, peace, and comfort, of grace and glory; and which darts as swiftly and as powerfully from him as the rays of the sun, or as lightning from one end of the heaven to the other; and irradiates and illuminates as brightly and clearly:
and his eyes as lamps of fire; denoting his omniscience of all persons and things; and how piercing and penetrating his eyes are into the affairs of men and states, by whom they are clearly seen, and to whom they are exactly known; and how fierce and terrible his wrath is towards his enemies, and whose looks must inject dread and terror into them; see Rev_ 19:12,
and his arms and his feet like in colour to polished brass; denoting his great strength for action, his stability and firmness, and the glory of his power, in trampling upon his enemies, and subduing them; especially as displayed in the redemption of his people, when his own arm wrought salvation for them; when he came travelling in the greatness of his strength, and trod the winepress of his father's wrath alone; when he set his feet on the necks of his and his people's enemies, and got an entire victory over sin, Satan, and the world, under whose feet they are, and ever will be subject:
and the voice of his words; not of the law, which was a voice of words, which they that heard entreated they might hear no more, and were very sonorous and dreadful; but rather of the Gospel, of the words and doctrines of grace and truth, which proceeded out of the mouth of Christ, and were such as were wondered at; which is a voice of love, grace, and mercy, sweet, charming, and alluring, powerful and efficacious; and the words of it are the words of peace, pardon, righteousness, life, and salvation; yea, this voice of Christ may take in his voice and words of commands, his ordinances and institutions, which he requires an obedience unto; and even his threatenings of wrath and ruin to wicked men, as well as his gracious and precious promises to his people: and this voice of his is said to be
like the voice of a multitude; of a great many men together; whose voice is heard a long way off, and is very strong and powerful: or,
as the voice of noise (q); which may be understood either of the noise of a multitude of men, or of the sea, or of many waters; see Rev_ 1:15 and may intend the power and efficacy of his words, whether in his doctrines, or in his judgments, in a way of grace and comfort, or of wrath and vengeance.
(p) De Vestitu Sacerdot. Hebr. l. 2. c. 17. sect 10, 11, 12. p. 721, 722. (q) "ut vox tumultus", Montanus, "vel strepitus", Piscator, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
10:6 beryl--literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone."
10:610:6: եւ մարմին նորա ծովագոյն. եւ երեսք նորա իբրեւ զտեսիլ փայլատական, եւ աչք նորա իբրեւ ճառագայթք հրոյ. բազուկք եւ բարձք նորա իբրեւ զտեսիլ փայլուն պղնձոյ. եւ բարբառ բանից նորա իբրեւ զբարբառ զօրու[12236]։ [12236] Յօրինակին. Իբրեւ զտեսիլ փայատական։ Ոմանք. Զտեսիլ փայլական. եւ աչք նորա իբրեւ զճառագայթս հրոյ, եւ բա՛՛։
6 նրա մարմինը ծովագոյն էր, նրա դէմքը փայլակի տեսք ունէր, նրա աչքերը կրակի ճառագայթների պէս էին, նրա բազուկներն ու զիստերը փայլուն պղնձի տեսք ունէին, եւ նրա խօսակցութեան ձայնը կարծես զօրքի ձայն լինէր:
7 Այս տեսիլքը միայն ես՝ Դանիէլս տեսայ։ Թէեւ ինծի հետ եղող մարդիկը տեսիլքը չտեսան, սակայն շատ վախցան ու փախան, որպէս զի պահուըտին։
եւ մարմին նորա [179]ծովագոյն, եւ երեսք նորա իբրեւ զտեսիլ փայլական, եւ աչք նորա իբրեւ ճառագայթք հրոյ. բազուկք եւ բարձք նորա իբրեւ զտեսիլ փայլուն պղնձոյ, եւ բարբառ բանից նորա իբրեւ զբարբառ զօրու:

10:6: եւ մարմին նորա ծովագոյն. եւ երեսք նորա իբրեւ զտեսիլ փայլատական, եւ աչք նորա իբրեւ ճառագայթք հրոյ. բազուկք եւ բարձք նորա իբրեւ զտեսիլ փայլուն պղնձոյ. եւ բարբառ բանից նորա իբրեւ զբարբառ զօրու[12236]։
[12236] Յօրինակին. Իբրեւ զտեսիլ փայատական։ Ոմանք. Զտեսիլ փայլական. եւ աչք նորա իբրեւ զճառագայթս հրոյ, եւ բա՛՛։
6 նրա մարմինը ծովագոյն էր, նրա դէմքը փայլակի տեսք ունէր, նրա աչքերը կրակի ճառագայթների պէս էին, նրա բազուկներն ու զիստերը փայլուն պղնձի տեսք ունէին, եւ նրա խօսակցութեան ձայնը կարծես զօրքի ձայն լինէր:
7 Այս տեսիլքը միայն ես՝ Դանիէլս տեսայ։ Թէեւ ինծի հետ եղող մարդիկը տեսիլքը չտեսան, սակայն շատ վախցան ու փախան, որպէս զի պահուըտին։
zohrab-1805▾ eastern-1994▾ western am▾
10:610:6 Тело его как топаз, лице его как вид молнии; очи его как горящие светильники, руки его и ноги его по виду как блестящая медь, и глас речей его как голос множества людей.
10:7 καὶ και and; even εἶδον οραω view; see ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil τὴν ο the ὅρασιν ορασις appearance; vision τὴν ο the μεγάλην μεγας great; loud ταύτην ουτος this; he καὶ και and; even οἱ ο the ἄνθρωποι ανθρωπος person; human οἱ ο the ὄντες ειμι be μετ᾿ μετα with; amid ἐμοῦ εμου my οὐκ ου not εἴδοσαν οραω view; see τὴν ο the ὅρασιν ορασις appearance; vision ταύτην ουτος this; he καὶ και and; even φόβος φοβος fear; awe ἰσχυρὸς ισχυρος forceful; severe ἐπέπεσεν επιπιπτω fall on / upon ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even ἀπέδρασαν αποδιδρασκω in σπουδῇ σπουδη diligence; haste
10:7 וְ wᵊ וְ and רָאִיתִי֩ rāʔîṯˌî ראה see אֲנִ֨י ʔᵃnˌî אֲנִי i דָנִיֵּ֤אל ḏāniyyˈēl דָּנִיֵּאל Daniel לְ lᵊ לְ to בַדִּי֙ vaddˌî בַּד linen, part, stave אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּרְאָ֔ה mmarʔˈā מַרְאָה vision וְ wᵊ וְ and הָ hā הַ the אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָי֣וּ hāyˈû היה be עִמִּ֔י ʕimmˈî עִם with לֹ֥א lˌō לֹא not רָא֖וּ rāʔˌû ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּרְאָ֑ה mmarʔˈā מַרְאָה vision אֲבָ֗ל ʔᵃvˈāl אֲבָל verily חֲרָדָ֤ה ḥᵃrāḏˈā חֲרָדָה trembling גְדֹלָה֙ ḡᵊḏōlˌā גָּדֹול great נָפְלָ֣ה nāfᵊlˈā נפל fall עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וַֽ wˈa וְ and יִּבְרְח֖וּ yyivrᵊḥˌû ברח run away בְּ bᵊ בְּ in הֵחָבֵֽא׃ hēḥāvˈē חבא hide
10:7. vidi autem ego Danihel solus visionem porro viri qui erant mecum non viderunt sed terror nimius inruit super eos et fugerunt in absconditumAnd I, Daniel alone, saw the vision: for the men that were with me saw it not: but an exceeding great terror fell upon them, and they fled away, and hid themselves.
7. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, and they fled to hide themselves.
10:7. But I, Daniel, alone saw the vision, for the men who were with me did not see it, but an exceedingly great terror rushed over them, and they fled into hiding.
10:7. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
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 polished brass, and the voice of his words like the voice of a multitude:

10:6 Тело его как топаз, лице его как вид молнии; очи его как горящие светильники, руки его и ноги его по виду как блестящая медь, и глас речей его как голос множества людей.
10:7
καὶ και and; even
εἶδον οραω view; see
ἐγὼ εγω I
Δανιηλ δανιηλ Daniēl; Thanil
τὴν ο the
ὅρασιν ορασις appearance; vision
τὴν ο the
μεγάλην μεγας great; loud
ταύτην ουτος this; he
καὶ και and; even
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οἱ ο the
ὄντες ειμι be
μετ᾿ μετα with; amid
ἐμοῦ εμου my
οὐκ ου not
εἴδοσαν οραω view; see
τὴν ο the
ὅρασιν ορασις appearance; vision
ταύτην ουτος this; he
καὶ και and; even
φόβος φοβος fear; awe
ἰσχυρὸς ισχυρος forceful; severe
ἐπέπεσεν επιπιπτω fall on / upon
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
ἀπέδρασαν αποδιδρασκω in
σπουδῇ σπουδη diligence; haste
10:7
וְ wᵊ וְ and
רָאִיתִי֩ rāʔîṯˌî ראה see
אֲנִ֨י ʔᵃnˌî אֲנִי i
דָנִיֵּ֤אל ḏāniyyˈēl דָּנִיֵּאל Daniel
לְ lᵊ לְ to
בַדִּי֙ vaddˌî בַּד linen, part, stave
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּרְאָ֔ה mmarʔˈā מַרְאָה vision
וְ wᵊ וְ and
הָ הַ the
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָי֣וּ hāyˈû היה be
עִמִּ֔י ʕimmˈî עִם with
לֹ֥א lˌō לֹא not
רָא֖וּ rāʔˌû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּרְאָ֑ה mmarʔˈā מַרְאָה vision
אֲבָ֗ל ʔᵃvˈāl אֲבָל verily
חֲרָדָ֤ה ḥᵃrāḏˈā חֲרָדָה trembling
גְדֹלָה֙ ḡᵊḏōlˌā גָּדֹול great
נָפְלָ֣ה nāfᵊlˈā נפל fall
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
וַֽ wˈa וְ and
יִּבְרְח֖וּ yyivrᵊḥˌû ברח run away
בְּ bᵊ בְּ in
הֵחָבֵֽא׃ hēḥāvˈē חבא hide
10:7. vidi autem ego Danihel solus visionem porro viri qui erant mecum non viderunt sed terror nimius inruit super eos et fugerunt in absconditum
And I, Daniel alone, saw the vision: for the men that were with me saw it not: but an exceeding great terror fell upon them, and they fled away, and hid themselves.
10:7. But I, Daniel, alone saw the vision, for the men who were with me did not see it, but an exceedingly great terror rushed over them, and they fled into hiding.
10:7. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Спутники пророка самого видения не видели, но слышали, вероятно, необыкновенный голос явившегося (ст. 6) и, чувствуя близость небесного посланника, в ужасе разбежались.
Adam Clarke: Commentary on the Bible - 1831
10:7: The men that were with me saw not the vision - An exactly parallel case with what occurred at the conversion of Saul of Tarsus, Act 9:7. There was a Divine influence which they all felt, but only Daniel saw the corporeal appearance.
Albert Barnes: Notes on the Bible - 1834
10:7: And I Daniel alone saw the vision - That is, he only saw it distinctly. The others who were with him appear to have seen or heard something which alarmed them, and they fled. Who those men were, or why they were with him, he does not say. They may have been his own countrymen, engaged with him in the act of devotion, or they may have been Babylonians occupied in the public service; but whoever they were, or whatever was the reason why they were there, they became alarmed and fled. The case was somewhat different with the companions of Saul of Tarsus when the Saviour appeared to him on his way to Damascus. These saw the light; they all fell to the earth together, but Saul only heard the voice of him that spake. Act 22:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: alone: Kg2 6:17; Act 9:7, Act 22:9
but: Eze 12:18; Heb 12:21
so: Gen 3:10; Isa 2:10; Jer 23:24
Carl Friedrich Keil and Franz Delitzsch
10:7
According to this verse, the form described in Dan 10:5 and Dan 10:6 was visible to Daniel alone. His companions saw not the appearance, but they were so alarmed by the invisible nearness of the heavenly being that they fled and hid themselves. What is here said resembles Acts 9:3., where Christ, after His exaltation, appeared to Paul and spoke to him - Paul's companions hearing only the voice, but seeing no one. In order to account for the flight of Daniel's companions, it is not necessary to suppose the existence of thunder and lightning, of which the text makes no mention. The supposition also of Theodor. and Hitzig, that the men indeed saw not the angel, but that they heard his voice, is incorrect; for the voice was not heard till after his companions had fled. המּראה, pointed as fem., that which was seen, the appearance, seems to be a more limited conception than מראה, visio. בּהחבא יברחוּ: they fled, for they hid themselves; so that the hiding is not to be regarded as the object of the fleeing, but the fleeing is made known in their hiding themselves.
John Gill
10:7 And I Daniel alone saw the vision,.... The object or person described; though he was not alone when he saw it, yet he alone saw it; the eyes of his body and mind being quicker than the rest, the Lord strengthening and enlightening both; for this was a peculiar and distinguishing favour granted to him:
for the men that were with me saw not the vision; at least not so clearly and distinctly as Daniel did; they might have some confused sight of an object that appeared very terrible; but, being struck with consternation, they had not presence of mind to look at it; and so could neither form nor retain scarce any idea of it: or their eyes might be held, and their sight clouded; or be stricken with a kind of blindness, or want of sight for a time, as the men of Sodom were; or the object was of such a nature, that without special illumination it could not be seen: the like happened to Elisha's young man, who saw not the chariots and horses of fire the prophet did, and to the men that were with the Apostle Paul, 4Kings 6:17, who these men were, that were with Daniel, is not material to know; whether they were his three companions, who had been cast into the fiery furnace; or the Prophets Haggai, Zechariah, and Malachi, as Jarchi and Saadiah say from their Rabbins (r); neither of which are likely, since these, being good men and prophets, would doubtless have been favoured with the same vision: but rather they were the servants of Daniel, who waited upon him, he being now a great man in the Persian court; and these men being very likely Heathens, profane and unregenerate men, were not fit and prepared to see such a vision:
but a great quaking fell upon them: or "for", so Noldius; giving a reason why they saw not, because or the great fear and trembling upon them; either at the glimmering sight of this strange appearance, which they knew not what to make of; or rather at the sound of his voice, which was so very loud and terrible:
so that they fled to hide themselves; among the trees that grew upon the banks of the Tigris, as Adam among the trees of the garden; or in some wood or forest hard by; or in some caves and dens, which might be near at hand: this not only shows the confusion and consternation they were in, as the Septuagint and Arabic versions render it,
they fled with terror; or
through it, as the Syriac version; but serves to confirm the truth of the vision, that it was not a mere fancy and imagination of Daniel.
(r) T. Bab. Sanhedrin, fol. 93. 2.
Robert Jamieson, A. R. Fausset and David Brown
10:7 they fled--terrified by the presence of the presence of the angel.
10:710:7: Եւ տեսի ես Դանիէլ միայն զտեսիլն. եւ արքն որ ընդ իս էին՝ ո՛չ տեսին զտեսիլն, այլ ա՛հ մեծ անկաւ ՚ի վերայ նոցա, եւ փախեան զարհուրեալք։
7 Միայն ես՝ Դանիէլս տեսայ տեսիլքը. ինձ հետ եղող մարդիկ չտեսան տեսիլքը, այլ մեծ ահ տիրեց նրանց, եւ նրանք զարհուրած փախան:
8 Ես մինակ մնացի։ Իմ վրաս ոյժ չմնաց, իմ վայելչութիւնս ապականութեան դարձաւ ու ա՛լ ոյժ չունեցայ։
Եւ տեսի ես Դանիէլ միայն զտեսիլն, եւ արքն որ ընդ իս էին` ոչ տեսին զտեսիլն, այլ ահ մեծ անկաւ ի վերայ նոցա, եւ փախեան [180]զարհուրեալք:

10:7: Եւ տեսի ես Դանիէլ միայն զտեսիլն. եւ արքն որ ընդ իս էին՝ ո՛չ տեսին զտեսիլն, այլ ա՛հ մեծ անկաւ ՚ի վերայ նոցա, եւ փախեան զարհուրեալք։
7 Միայն ես՝ Դանիէլս տեսայ տեսիլքը. ինձ հետ եղող մարդիկ չտեսան տեսիլքը, այլ մեծ ահ տիրեց նրանց, եւ նրանք զարհուրած փախան:
8 Ես մինակ մնացի։ Իմ վրաս ոյժ չմնաց, իմ վայելչութիւնս ապականութեան դարձաւ ու ա՛լ ոյժ չունեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:710:7 И только один я, Даниил, видел это видение, а бывшие со мною люди не видели этого видения; но сильный страх напал на них и они убежали, чтобы скрыться.
10:8 καὶ και and; even ἐγὼ εγω I κατελείφθην καταλειπω leave behind; remain μόνος μονος only; alone καὶ και and; even εἶδον οραω view; see τὴν ο the ὅρασιν ορασις appearance; vision τὴν ο the μεγάλην μεγας great; loud ταύτην ουτος this; he καὶ και and; even οὐκ ου not ἐγκατελείφθη εγκαταλειπω abandon; leave behind ἐν εν in ἐμοὶ εμοι me ἰσχύς ισχυς force καὶ και and; even ἰδοὺ ιδου see!; here I am πνεῦμα πνευμα spirit; wind ἐπεστράφη επιστρεφω turn around; return ἐπ᾿ επι in; on ἐμὲ εμε me εἰς εις into; for φθοράν φθορα corruption καὶ και and; even οὐ ου not κατίσχυσα κατισχυω force down; prevail
10:8 וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i נִשְׁאַ֣רְתִּי nišʔˈartî שׁאר remain לְ lᵊ לְ to בַדִּ֔י vaddˈî בַּד linen, part, stave וָֽ wˈā וְ and אֶרְאֶ֗ה ʔerʔˈeh ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּרְאָ֤ה mmarʔˈā מַרְאָה vision הַ ha הַ the גְּדֹלָה֙ ggᵊḏōlˌā גָּדֹול great הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and לֹ֥א lˌō לֹא not נִשְׁאַר־ nišʔar- שׁאר remain בִּ֖י bˌî בְּ in כֹּ֑ח kˈōḥ כֹּחַ strength וְ wᵊ וְ and הֹודִ֗י hôḏˈî הֹוד splendour נֶהְפַּ֤ךְ nehpˈaḵ הפך turn עָלַי֙ ʕālˌay עַל upon לְ lᵊ לְ to מַשְׁחִ֔ית mašḥˈîṯ מַשְׁחִית destruction וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָצַ֖רְתִּי ʕāṣˌartî עצר restrain כֹּֽחַ׃ kˈōₐḥ כֹּחַ strength
10:8. ego autem relictus solus vidi visionem grandem hanc et non remansit in me fortitudo sed et species mea inmutata est in me et emarcui nec habui quicquam viriumAnd I, being left alone, saw this great vision: and there remained no strength in me, and the appearance of my countenance was changed in me, and I fainted away, and retained no strength.
8. So I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
10:8. And I, having been left alone, saw this great vision, and there remained no strength in me, moreover, my appearance was altered, and I languished, not having any strength.
10:8. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves:

10:7 И только один я, Даниил, видел это видение, а бывшие со мною люди не видели этого видения; но сильный страх напал на них и они убежали, чтобы скрыться.
10:8
καὶ και and; even
ἐγὼ εγω I
κατελείφθην καταλειπω leave behind; remain
μόνος μονος only; alone
καὶ και and; even
εἶδον οραω view; see
τὴν ο the
ὅρασιν ορασις appearance; vision
τὴν ο the
μεγάλην μεγας great; loud
ταύτην ουτος this; he
καὶ και and; even
οὐκ ου not
ἐγκατελείφθη εγκαταλειπω abandon; leave behind
ἐν εν in
ἐμοὶ εμοι me
ἰσχύς ισχυς force
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πνεῦμα πνευμα spirit; wind
ἐπεστράφη επιστρεφω turn around; return
ἐπ᾿ επι in; on
ἐμὲ εμε me
εἰς εις into; for
φθοράν φθορα corruption
καὶ και and; even
οὐ ου not
κατίσχυσα κατισχυω force down; prevail
10:8
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
נִשְׁאַ֣רְתִּי nišʔˈartî שׁאר remain
לְ lᵊ לְ to
בַדִּ֔י vaddˈî בַּד linen, part, stave
וָֽ wˈā וְ and
אֶרְאֶ֗ה ʔerʔˈeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּרְאָ֤ה mmarʔˈā מַרְאָה vision
הַ ha הַ the
גְּדֹלָה֙ ggᵊḏōlˌā גָּדֹול great
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נִשְׁאַר־ nišʔar- שׁאר remain
בִּ֖י bˌî בְּ in
כֹּ֑ח kˈōḥ כֹּחַ strength
וְ wᵊ וְ and
הֹודִ֗י hôḏˈî הֹוד splendour
נֶהְפַּ֤ךְ nehpˈaḵ הפך turn
עָלַי֙ ʕālˌay עַל upon
לְ lᵊ לְ to
מַשְׁחִ֔ית mašḥˈîṯ מַשְׁחִית destruction
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עָצַ֖רְתִּי ʕāṣˌartî עצר restrain
כֹּֽחַ׃ kˈōₐḥ כֹּחַ strength
10:8. ego autem relictus solus vidi visionem grandem hanc et non remansit in me fortitudo sed et species mea inmutata est in me et emarcui nec habui quicquam virium
And I, being left alone, saw this great vision: and there remained no strength in me, and the appearance of my countenance was changed in me, and I fainted away, and retained no strength.
10:8. And I, having been left alone, saw this great vision, and there remained no strength in me, moreover, my appearance was altered, and I languished, not having any strength.
10:8. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Сам пророк чувствовал себя внутренне как бы совершенно пораженным. Из состояния оцепенения его вывело прикосновение руки явившегося; но и после этого он был в состояли только едва приподняться на колени, держаться в полу-стоячем положении, опираясь о землю руками и коленами.
Albert Barnes: Notes on the Bible - 1834
10:8: Therefore I was left alone, and saw this great vision - That is, I distinctly saw it, or contemplated it. He perceived, doubtless, that it was a heavenly vision; and as he had often been favored with similar manifestations, he remained to receive the communication which probably he understood was to be made.
And there remained no strength in me - He was completely overcome. A similar effect was produced on John when he was in Patmos: "And when I saw him I fell at his feet as dead," Rev 1:17. That he should be overcome, and his strength taken away, was not an unnatural effect; and what occurred to Daniel and John may demonstrate that there may be such views of the Divine character and glory now as to prostrate our physical powers. It is certain that such visions as those which appeared to Daniel and John would have this effect; and, though we are not to expect that they will now be vouchsafed to men, no one can doubt that there may be such views of God, and heaven, and eternal realities presented to the eye of faith and hope; such joy in the evidence of pardoned sin; such a change from a sense of condemnation to the peace resulting from forgiveness, that the powers of the body may be prostrated, and sink from exhaustion. Indeed, it is not much of the Rev_elation of the Divine character that in our present state we can bear.
For my comeliness - Margin, "vigour." Hebrew, הוד hô d. The word means, properly, majesty or splendor; then beauty or brightness, as of the complexion. The meaning here is, that his "bright complexion" (Gesenius, Lexicon) was changed upon him; that is, that he turned pale.
Into corruption - The phrase used here means literally "into destruction." The sense is, that by the change that came over him. his beauty - his bright or florid complexion was completely "destroyed." He became deadly pale.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: I was: Gen 32:24; Exo 3:3; Joh 16:32; Co2 12:2, Co2 12:3
and there: Dan 7:28, Dan 8:7, Dan 8:27; Hab 3:16; Mat 17:6; Mar 9:6; Rev 1:17
comeliness: or, vigour
turned: Gen 32:25, Gen 32:31; Co2 12:7
Carl Friedrich Keil and Franz Delitzsch
10:8
Daniel here calls the appearance great with reference to the majesty displayed, such as had never hitherto been known to him. Its influence upon him is, therefore, also greater than that of the appearance of Gabriel, Dan 8:17. There remained in him no strength, i.e., he felt himself overwhelmed, and as if about to perish. His הוד, splendour - the same as the Chald. זיו, Dan 7:28; Dan 5:6, Dan 5:9 - i.e., the fresh colour of life which marked his countenance, was changed למשׁחית, properly, to destruction, to entire disfigurement, to corruption. The last clause, "and I retained no strength," gives greater force to the preceding statement.
Geneva 1599
10:8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for (f) my comeliness was turned in me into corruption, and I retained no strength.
(f) So that because of fear he was like a dead man because of his deformity.
John Gill
10:8 Therefore I was left alone, and saw this great vision,.... Which was great indeed, both with respect to the object now seen, and with respect to the subject matter, the things afterwards revealed, the nature, use, and importance of them; and it was so wisely ordered by the Lord, that the men with Daniel should be seized with a panic, and flee and leave him alone; that they being removed from him, he might have the secrets of the Lord revealed to him as a peculiar favourite of his, and hear and see the things he did:
and there remained no strength in me: either through the intenseness of his mind upon the object before him, and to what he said; or through the awe he was struck with at the sight of him; his blood running back to the heart to secure that; his nerves loosened; his hands weak and hanging down; his knees feeble, and spirits faint, just ready to sink and swoon away:
for my comeliness was turned in me into corruption; the form of his countenance was marred; his forehead wrinkled; his eyes sunk; the sprightliness and vivacity of them gone; his cheeks turned pale; his lips quivering; his joints trembling; his vigour and health impaired; all nature convulsed; and he lifeless and spiritless, like a dead carcass:
and I retained no strength; or, "restrained" (s) it not; his strength; could not keep it from going out of him, either of body or mind; he could not rally the powers of nature, so depressed was he with the vision: all which is observed, both to exaggerate the greatness of the vision, and the favour and goodness of God after shown him; as well as to observe the weakness of human nature, not being able to bear the sight of a divine Person, or such discoveries the Lord is sometimes pleased to make, without being strengthened and supported in an extraordinary manner.
(s) "non cohibui", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
10:8 comeliness--literally, "vigor," that is, lively expression and color.
into corruption--"deadliness," that is, death-like paleness (Dan 5:6; Dan 7:28).
10:810:8: Եւ ես միայն մնացի, եւ տեսի զտեսիլն զայն մեծ. եւ ոչ մնա՛ց յիս զօրութիւն. եւ փառք իմ յապականութիւն դարձան, եւ չհանդարտեցի զօրութեանն[12237]։ [12237] Յօրինակին պակասէր. Եւ ոչ մնաց յիս զօ՛՛։ Ուր ոմանք. Եւ չմնաց յիս... եւ ոչ հանդարտեցի։
8 Ես մենակ մնացի եւ տեսայ այդ մեծ տեսիլքը, բայց իմ մէջ էլ ուժ չմնաց, վայելչութիւնս ապականութիւն դարձաւ, եւ ուժս չվերագտայ:
9 Անոր խօսքերը լսեցի ու անոր ձայնը լսածիս պէս՝ թմրած երեսիս վրայ գետինը ինկայ։
Եւ ես միայն մնացի, եւ տեսի զտեսիլն զայն մեծ. եւ ոչ մնաց յիս զօրութիւն, եւ փառք իմ յապականութիւն դարձան, եւ չհանդարտեցի զօրութեանն:

10:8: Եւ ես միայն մնացի, եւ տեսի զտեսիլն զայն մեծ. եւ ոչ մնա՛ց յիս զօրութիւն. եւ փառք իմ յապականութիւն դարձան, եւ չհանդարտեցի զօրութեանն[12237]։
[12237] Յօրինակին պակասէր. Եւ ոչ մնաց յիս զօ՛՛։ Ուր ոմանք. Եւ չմնաց յիս... եւ ոչ հանդարտեցի։
8 Ես մենակ մնացի եւ տեսայ այդ մեծ տեսիլքը, բայց իմ մէջ էլ ուժ չմնաց, վայելչութիւնս ապականութիւն դարձաւ, եւ ուժս չվերագտայ:
9 Անոր խօսքերը լսեցի ու անոր ձայնը լսածիս պէս՝ թմրած երեսիս վրայ գետինը ինկայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:810:8 И остался я один и смотрел на это великое видение, но во мне не осталось крепости, и вид лица моего чрезвычайно изменился, не стало во мне бодрости.
10:9 καὶ και and; even οὐκ ου not ἤκουσα ακουω hear τὴν ο the φωνὴν φωνη voice; sound λαλιᾶς λαλια talk αὐτοῦ αυτος he; him ἐγὼ εγω I ἤμην ειμι be πεπτωκὼς πιπτω fall ἐπὶ επι in; on πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
10:9 וָ wā וְ and אֶשְׁמַ֖ע ʔešmˌaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound דְּבָרָ֑יו dᵊvārˈāʸw דָּבָר word וּ û וְ and כְ ḵᵊ כְּ as שָׁמְעִי֙ šomʕˌî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound דְּבָרָ֔יו dᵊvārˈāʸw דָּבָר word וַ wa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i הָיִ֛יתִי hāyˈîṯî היה be נִרְדָּ֥ם nirdˌām רדם sleep עַל־ ʕal- עַל upon פָּנַ֖י pānˌay פָּנֶה face וּ û וְ and פָנַ֥י fānˌay פָּנֶה face אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
10:9. et audivi vocem sermonum eius et audiens iacebam consternatus super faciem meam vultusque meus herebat terraeAnd I heard the voice of his words: and when I heard I lay in a consternation upon my face, and my face was close to the ground.
9. Yet heard I the voice of his words: and when I heard the voice of his words, then was I fallen into a deep sleep on my face, with my face toward the ground.
10:9. And I heard the voice of his words, and when I heard, I lay down in confusion on my face, and my face was close to the ground.
10:9. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength:

10:8 И остался я один и смотрел на это великое видение, но во мне не осталось крепости, и вид лица моего чрезвычайно изменился, не стало во мне бодрости.
10:9
καὶ και and; even
οὐκ ου not
ἤκουσα ακουω hear
τὴν ο the
φωνὴν φωνη voice; sound
λαλιᾶς λαλια talk
αὐτοῦ αυτος he; him
ἐγὼ εγω I
ἤμην ειμι be
πεπτωκὼς πιπτω fall
ἐπὶ επι in; on
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
10:9
וָ וְ and
אֶשְׁמַ֖ע ʔešmˌaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
דְּבָרָ֑יו dᵊvārˈāʸw דָּבָר word
וּ û וְ and
כְ ḵᵊ כְּ as
שָׁמְעִי֙ šomʕˌî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
דְּבָרָ֔יו dᵊvārˈāʸw דָּבָר word
וַ wa וְ and
אֲנִ֗י ʔᵃnˈî אֲנִי i
הָיִ֛יתִי hāyˈîṯî היה be
נִרְדָּ֥ם nirdˌām רדם sleep
עַל־ ʕal- עַל upon
פָּנַ֖י pānˌay פָּנֶה face
וּ û וְ and
פָנַ֥י fānˌay פָּנֶה face
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
10:9. et audivi vocem sermonum eius et audiens iacebam consternatus super faciem meam vultusque meus herebat terrae
And I heard the voice of his words: and when I heard I lay in a consternation upon my face, and my face was close to the ground.
10:9. And I heard the voice of his words, and when I heard, I lay down in confusion on my face, and my face was close to the ground.
10:9. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:9: Was I in a deep sleep - I fell into a swoon.
Albert Barnes: Notes on the Bible - 1834
10:9: Yet heard I the voice of his words - What the angel said when he appeared to him Daniel has not recorded. He says Dan 10:6 that the voice of his words was "like the voice of a multitude." It is probable that those who were with him had heard that voice, and hearing it, and being struck with the remarkable character of the vision, they had suddenly fled in alarm. Daniel heard more distinctly what he said, though it does not yet appear that he had heard anything more than the sound of his voice.
And when I heard the voice of his words, then was I in a deep sleep on my face - Compare the notes at Dan 8:18. Lengerke renders this, "I sank into a deep sleep," etc. This is undoubtedly the meaning, that when he heard this voice he was overcome, and sank prostrate and senseless upon the earth. The sense of the Hebrew may be thus expressed: "I became (הייתי hâ yı̂ ytı̂ y) oppressed with sleep," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: was I: Dan 8:18; Gen 2:21, Gen 15:12; Job 4:13, Job 33:15; Sol 5:2; Luk 9:32, Luk 22:45
Carl Friedrich Keil and Franz Delitzsch
10:9
When Daniel heard the voice, which according to v. 6 was like the noise of a multitude, he was stunned, and fell on his face to the ground, as Dan 8:17. Yet the expression here, נרדּם הייתי, is stronger than נבעתּי, Dan 8:17. Dan 10:10 shows how great was his amazement in the further description it gives. The touching of him by an unseen hand raised him up and caused him to reel on his knees and hands (תּניעני, vacillare me fecit), but did not enable him to stand erect. This he was first able to do after he heard the comfortable words, and was directed to mark the communication of the heavenly messenger. Regarding חמות אישׁ see under Dan 9:23, and for עמדך על עמד see at Dan 8:18. He now raises himself up, but still trembling (מרעיד). The עתּה now am I sent to thee, points to the delay of his coming spoken of in Dan 10:12.
John Gill
10:9 Yet heard I the voice of his words,.... Though he was struck with so much awe, and his spirits so greatly depressed, and his body reduced to so low a condition; yet he was capable of attending to the voice, and of hearing the articulate sounds pronounced, and of understanding what was said:
and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground; as soon as he heard his words, he fell upon his face to the ground, either in a way of worship and adoration, of prayer and supplication, as the Arabic version suggests; or through awe and reverence of the speaker, as well as through faintness of spirits; and these being quite exhausted, as it were, might be the reason of his falling into a deep sleep; unless it can be thought he was lulled into it, through the sweetness of the voice he had heard.
Robert Jamieson, A. R. Fausset and David Brown
10:9 voice of his words--the sound of his words.
was I in a deep sleep--"I sank into a deep sleep" [LENGKERKE].
10:910:9: Եւ լուայ զբարբառ բանից նորա. եւ ՚ի լսելն իմում զբարբառ բանից նորա՝ կայի հիացեալ, եւ երեսք իմ յերկիր խոնարհեալ[12238]։ [12238] Ոմանք. Բանիցն. կայի հիա՛՛։
9 Ես լսեցի նրա խօսքերի ձայնը եւ երբ լսում էի նրա խօսքերը, քարացել մնացել էի՝ դէմքս գետին խոնարհած:
10 Այն ատեն ինծի ձեռք մը դպաւ ու զիս ծունկերուս ու ձեռքերուս թաթերուն վրայ վերցուց։
Եւ լուայ զբարբառ բանից նորա. եւ ի լսելն իմում զբարբառ բանից նորա` կայի հիացեալ, եւ երեսք իմ յերկիր խոնարհեալ:

10:9: Եւ լուայ զբարբառ բանից նորա. եւ ՚ի լսելն իմում զբարբառ բանից նորա՝ կայի հիացեալ, եւ երեսք իմ յերկիր խոնարհեալ[12238]։
[12238] Ոմանք. Բանիցն. կայի հիա՛՛։
9 Ես լսեցի նրա խօսքերի ձայնը եւ երբ լսում էի նրա խօսքերը, քարացել մնացել էի՝ դէմքս գետին խոնարհած:
10 Այն ատեն ինծի ձեռք մը դպաւ ու զիս ծունկերուս ու ձեռքերուս թաթերուն վրայ վերցուց։
zohrab-1805▾ eastern-1994▾ western am▾
10:910:9 И услышал я глас слов его; и как только услышал глас слов его, в оцепенении пал я на лице мое и лежал лицем к земле.
10:10 καὶ και and; even ἰδοὺ ιδου see!; here I am χεῖρα χειρ hand προσήγαγέ προσαγω lead toward; head toward μοι μοι me καὶ και and; even ἤγειρέ εγειρω rise; arise με με me ἐπὶ επι in; on τῶν ο the γονάτων γονυ knee ἐπὶ επι in; on τὰ ο the ἴχνη ιχνος footstep τῶν ο the ποδῶν πους foot; pace μου μου of me; mine
10:10 וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold יָ֖ד yˌāḏ יָד hand נָ֣גְעָה nˈāḡᵊʕā נגע touch בִּ֑י bˈî בְּ in וַ wa וְ and תְּנִיעֵ֥נִי ttᵊnîʕˌēnî נוע quiver עַל־ ʕal- עַל upon בִּרְכַּ֖י birkˌay בֶּרֶךְ knee וְ wᵊ וְ and כַפֹּ֥ות ḵappˌôṯ כַּף palm יָדָֽי׃ yāḏˈāy יָד hand
10:10. et ecce manus tetigit me et erexit me super genua mea et super articulos manuum mearumAnd behold a hand touched me, and lifted me up upon my knees, and upon the joints of my hands.
10. And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands.
10:10. And behold, a hand touched me, and raised me onto my knees and the knuckles of my hands.
10:10. And, behold, an hand touched me, which set me upon my knees and [upon] the palms of my hands.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground:

10:9 И услышал я глас слов его; и как только услышал глас слов его, в оцепенении пал я на лице мое и лежал лицем к земле.
10:10
καὶ και and; even
ἰδοὺ ιδου see!; here I am
χεῖρα χειρ hand
προσήγαγέ προσαγω lead toward; head toward
μοι μοι me
καὶ και and; even
ἤγειρέ εγειρω rise; arise
με με me
ἐπὶ επι in; on
τῶν ο the
γονάτων γονυ knee
ἐπὶ επι in; on
τὰ ο the
ἴχνη ιχνος footstep
τῶν ο the
ποδῶν πους foot; pace
μου μου of me; mine
10:10
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
יָ֖ד yˌāḏ יָד hand
נָ֣גְעָה nˈāḡᵊʕā נגע touch
בִּ֑י bˈî בְּ in
וַ wa וְ and
תְּנִיעֵ֥נִי ttᵊnîʕˌēnî נוע quiver
עַל־ ʕal- עַל upon
בִּרְכַּ֖י birkˌay בֶּרֶךְ knee
וְ wᵊ וְ and
כַפֹּ֥ות ḵappˌôṯ כַּף palm
יָדָֽי׃ yāḏˈāy יָד hand
10:10. et ecce manus tetigit me et erexit me super genua mea et super articulos manuum mearum
And behold a hand touched me, and lifted me up upon my knees, and upon the joints of my hands.
10:10. And behold, a hand touched me, and raised me onto my knees and the knuckles of my hands.
10:10. And, behold, an hand touched me, which set me upon my knees and [upon] the palms of my hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:10: A hand touched me - Nothing was apparent or palpable but a hand. A hand had written Belshazzar's fate upon the wall; and the hand is frequently mentioned when the power or majesty of God is intended. Perhaps by hand God himself may be meant. It is remarkable that in a very ancient MS. of the Septuagint, more than a thousand years old, now in the imperial library of Vienna, adorned with paintings which have been engraved for the catalogue of Lambechius, and transferred to that of Nesselius, all the appearances of God are represented by a hand in the clouds.
Albert Barnes: Notes on the Bible - 1834
10:10: And, behold, an hand touched me - The hand of the angel. Compare Dan 8:18.
Which set me upon my knees and upon the palms of my hands - Not "upright," as in Dan 8:18. That is, he had not strength given him at once to stand erect, but he was partially raised up and enabled to move, though in a feeble and tottering manner. The word used here (נוע nô a‛) means to move to and fro; to waver; to vacillate; and the sense here, as expressed by Gesenius (Lexicon) is, "lo, a hand touched me, and caused me to reel (i. e., to stand reeling and trembling) upon my knees and hands." He was gradually restored to strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: an hand: Dan 10:16, Dan 10:18, Dan 8:18, Dan 9:21; Jer 1:9; Rev 1:17
set: Heb. moved
Geneva 1599
10:10 And, behold, an (g) hand touched me, which set me upon my knees and [upon] the palms of my hands.
(g) Which declares that when we are struck down with the majesty of God we cannot rise, unless he also lifts us up with his hand, which is his power.
John Gill
10:10 And, behold, an hand touched me,.... Not the hand of the man clothed with linen, whose voice he heard, and whose hand was like polished brass, Dan 10:6, but the hand of one distinct from him, one of his attendants, Dan 12:5 that had the similitude of the sons of men, Dan 10:16, and whose hand was softer, and nearer a human one; very probably the hand of the Angel Gabriel in human form, who had touched him before, when in the like circumstances, Dan 8:16,
which set me upon my knees, and upon the palms of my hands; or, "which caused him to move" (t); from the prostrate condition in which he was, and raised him up a little upon his hands; so that, with a little difficulty, he might be able to raise himself to stand upright.
(t) "movere fecit me", Pagninus, Montanus; "commovit me", Junius & Tremellius, Cocceius; "movit me", Tigurine version, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
10:10 an hand--namely, of Gabriel, who interpreted other revelations to Daniel (Dan 8:16) [THEODORET].
set me upon my knees--GESENIUS translates, "cause me to reel on my knees," &c.
10:1010:10: Եւ ահա ձեռն ձգեալ առ իս՝ կանգնեաց զիս ՚ի ծունգս իմ եւ ՚ի թաթս ձեռաց իմոց[12239]. [12239] Օրինակ մի. Եւ ահա ձեռն մերձեցեալ առ։
10 Եւ ահա նա, ձեռքը ձգելով դէպի ինձ, կանգնեցրեց ինձ ծնկներիս եւ ձեռքիս թաթերի վրայ
11 Ինծի ըսաւ. «Ո՛վ Դանիէլ, սիրելի՛ մարդ, քեզի ըսելու խօսքերս լսէ՛ ու եղած տեղդ կայնէ՛, քանզի հիմա քեզի ղրկուեցայ»։ Երբ անիկա այս խօսքը ինծի ըսաւ, դողալով կայնեցայ։
Եւ ահա ձեռն ձգեալ առ իս` կանգնեաց զիս ի ծունգս իմ եւ ի թաթս ձեռաց իմոց:

10:10: Եւ ահա ձեռն ձգեալ առ իս՝ կանգնեաց զիս ՚ի ծունգս իմ եւ ՚ի թաթս ձեռաց իմոց[12239].
[12239] Օրինակ մի. Եւ ահա ձեռն մերձեցեալ առ։
10 Եւ ահա նա, ձեռքը ձգելով դէպի ինձ, կանգնեցրեց ինձ ծնկներիս եւ ձեռքիս թաթերի վրայ
11 Ինծի ըսաւ. «Ո՛վ Դանիէլ, սիրելի՛ մարդ, քեզի ըսելու խօսքերս լսէ՛ ու եղած տեղդ կայնէ՛, քանզի հիմա քեզի ղրկուեցայ»։ Երբ անիկա այս խօսքը ինծի ըսաւ, դողալով կայնեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010:10 Но вот, коснулась меня рука и поставила меня на колени мои и на длани рук моих.
10:11 καὶ και and; even εἶπέν επω say; speak μοι μοι me Δανιηλ δανιηλ Daniēl; Thanil ἄνθρωπος ανθρωπος person; human ἐλεεινὸς ελεεινος pitiful εἶ ειμι be διανοήθητι διανοεομαι the προστάγμασιν προσταγμα who; what ἐγὼ εγω I λαλῶ λαλεω talk; speak ἐπὶ επι in; on σέ σε.1 you καὶ και and; even στῆθι ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the τόπου τοπος place; locality σου σου of you; your ἄρτι αρτι this moment; just now γὰρ γαρ for ἀπεστάλην αποστελλω send off / away ἐπὶ επι in; on σέ σε.1 you καὶ και and; even ἐν εν in τῷ ο the λαλῆσαι λαλεω talk; speak αὐτὸν αυτος he; him μετ᾿ μετα with; amid ἐμοῦ εμου my τὸ ο the πρόσταγμα προσταγμα this; he ἔστην ιστημι stand; establish τρέμων τρεμω tremble
10:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַ֡י ʔēlˈay אֶל to דָּנִיֵּ֣אל dāniyyˈēl דָּנִיֵּאל Daniel אִישׁ־ ʔîš- אִישׁ man חֲ֠מֻדֹות ḥᵃmuḏôṯ חֲמֻדֹות desirables הָבֵ֨ן hāvˌēn בין understand בַּ ba בְּ in † הַ the דְּבָרִ֜ים ddᵊvārˈîm דָּבָר word אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i דֹבֵ֤ר ḏōvˈēr דבר speak אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to וַ wa וְ and עֲמֹ֣ד ʕᵃmˈōḏ עמד stand עַל־ ʕal- עַל upon עָמְדֶ֔ךָ ʕāmᵊḏˈeḵā עֹמֶד place כִּ֥י kˌî כִּי that עַתָּ֖ה ʕattˌā עַתָּה now שֻׁלַּ֣חְתִּי šullˈaḥtî שׁלח send אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to וּ û וְ and בְ vᵊ בְּ in דַבְּרֹ֥ו ḏabbᵊrˌô דבר speak עִמִּ֛י ʕimmˈî עִם with אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֖ה zzˌeh זֶה this עָמַ֥דְתִּי ʕāmˌaḏtî עמד stand מַרְעִֽיד׃ marʕˈîḏ רעד tremble
10:11. et dixit ad me Danihel vir desideriorum intellege verba quae ego loquor ad te et sta in gradu tuo nunc enim sum missus ad te cumque dixisset mihi sermonem istum steti tremensAnd he said to me: Daniel, thou man of desires, understand the words that I speak to thee, and stand upright: for I am sent now to thee. And when he had said this word to me, I stood trembling.
11. And he said unto me, O Daniel, thou man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent: and when he had spoken this word unto me, I stood trembling.
10:11. And he said to me, “Daniel, man of longing, understand the words that I speak to you, and stand yourself upright, for I am now sent to you.” And when he had said these words to me, I stood trembling.
10:11. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.
And, behold, an hand touched me, which set me upon my knees and [upon] the palms of my hands:

10:10 Но вот, коснулась меня рука и поставила меня на колени мои и на длани рук моих.
10:11
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
Δανιηλ δανιηλ Daniēl; Thanil
ἄνθρωπος ανθρωπος person; human
ἐλεεινὸς ελεεινος pitiful
εἶ ειμι be
διανοήθητι διανοεομαι the
προστάγμασιν προσταγμα who; what
ἐγὼ εγω I
λαλῶ λαλεω talk; speak
ἐπὶ επι in; on
σέ σε.1 you
καὶ και and; even
στῆθι ιστημι stand; establish
ἐπὶ επι in; on
τοῦ ο the
τόπου τοπος place; locality
σου σου of you; your
ἄρτι αρτι this moment; just now
γὰρ γαρ for
ἀπεστάλην αποστελλω send off / away
ἐπὶ επι in; on
σέ σε.1 you
καὶ και and; even
ἐν εν in
τῷ ο the
λαλῆσαι λαλεω talk; speak
αὐτὸν αυτος he; him
μετ᾿ μετα with; amid
ἐμοῦ εμου my
τὸ ο the
πρόσταγμα προσταγμα this; he
ἔστην ιστημι stand; establish
τρέμων τρεμω tremble
10:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַ֡י ʔēlˈay אֶל to
דָּנִיֵּ֣אל dāniyyˈēl דָּנִיֵּאל Daniel
אִישׁ־ ʔîš- אִישׁ man
חֲ֠מֻדֹות ḥᵃmuḏôṯ חֲמֻדֹות desirables
הָבֵ֨ן hāvˌēn בין understand
בַּ ba בְּ in
הַ the
דְּבָרִ֜ים ddᵊvārˈîm דָּבָר word
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i
דֹבֵ֤ר ḏōvˈēr דבר speak
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
וַ wa וְ and
עֲמֹ֣ד ʕᵃmˈōḏ עמד stand
עַל־ ʕal- עַל upon
עָמְדֶ֔ךָ ʕāmᵊḏˈeḵā עֹמֶד place
כִּ֥י kˌî כִּי that
עַתָּ֖ה ʕattˌā עַתָּה now
שֻׁלַּ֣חְתִּי šullˈaḥtî שׁלח send
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
וּ û וְ and
בְ vᵊ בְּ in
דַבְּרֹ֥ו ḏabbᵊrˌô דבר speak
עִמִּ֛י ʕimmˈî עִם with
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
עָמַ֥דְתִּי ʕāmˌaḏtî עמד stand
מַרְעִֽיד׃ marʕˈîḏ רעד tremble
10:11. et dixit ad me Danihel vir desideriorum intellege verba quae ego loquor ad te et sta in gradu tuo nunc enim sum missus ad te cumque dixisset mihi sermonem istum steti tremens
And he said to me: Daniel, thou man of desires, understand the words that I speak to thee, and stand upright: for I am sent now to thee. And when he had said this word to me, I stood trembling.
10:11. And he said to me, “Daniel, man of longing, understand the words that I speak to you, and stand yourself upright, for I am now sent to you.” And when he had said these words to me, I stood trembling.
10:11. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Еще в первый год Дария Мидянина Ангел возносил пред Богом горячую молитву пророка Даниила об освобождении иудеев из плена (Дан 9:4-19); теперь, в 3-й год Кира тот же Ангел повергал пред престолом Божиим горячую молитву пророка о том, что сокрушало его, - об улучшении бедственного состояния переселенцев. О том же самом ходатайствовал со своей стороны Михаил, "князь иудейский". И это соединенное предстательство было услышано Богом с первого же дня. Но исполнению просьб Ангела и князя Михаила противится "князь царства персидского", действующий в пользу своего народа. "Князь царства персидского", - охранитель мидо-персидских интересов, противится исполнению Богом молитвы Даниила потому, что с исполнением обетовании о спасении евреев и основании на земле Царства Божия тесно связано умаление и сокрушение власти боговраждебных народов (Зах 1:11-12). С этой стороны противление духа хранителя мидо-персидского царства аналогично клевете сатаны на первосвященника Иисуса (Зах 3:1-3). Перевес в духовной борьбе между представителями воинства небесного не склонялся ни в ту, ни в другую сторону; и молитва пророка не могла быть удовлетворена; даже теперь Ангел удаляется, чтобы бороться с князем персидским (ст. 20). Речь Ангела, разъясняя причину тех противодействий, которые встречали Иудеи со стороны персидского правительства при построении храма, доставляет пророку Даниилу и утешение, поскольку раскрывает, что за благо иудеев борется и он, Архангел Михаил.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands. 11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. 12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. 15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. 16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. 17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. 18 Then there came again and touched me one like the appearance of a man, and he strengthened me, 19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. 20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. 21 But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.
Much ado here is to bring Daniel to be able to bear what Christ has to say to him. Still we have him in a fright, hardly and very slowly recovering himself; but he is still answered and supported with good words and comfortable words. Let us see how Daniel is by degrees brought to himself, and gather up the several passages that are to the same purport.
I. Daniel is in a great consternation and finds it very difficult to get clear of it. The hand that touched him set him at first upon his knees and the palms of his hands, v. 10. Note, Strength and comfort commonly come by degrees to those that have been long cast down and disquieted; they are first helped up a little, and then more. After two days he will revive us, and then the third day he will raise us up. And we must not despise the day of small things, but be thankful for the beginnings of mercy. Afterwards he is helped up, but he stands trembling (v. 11), for fear lest he fall again. Note, Before God gives strength and power unto his people he makes them sensible of their own weakness. I trembled in myself, that I might rest in the day of trouble, Hab. iii. 16. But when, afterwards, Daniel recovered so much strength in his limbs that he could stand steadily, yet he tells us (v. 15) that he set his face towards the ground and became dumb; he was as a man astonished, who knew not what to say, struck dumb with admiration and fear, and was loth to enter into discourse with one so far above him; he kept silence, yea, even from good, till he had recollected himself a little. Well, at length he recovered, not only the use of his feet, but the use of his tongue; and, when he opened his mouth (v. 16), that which he had to say was to excuse his having been so long silent, for really he durst not speak, he could not speak: "O my lord" (so, in great humility, this prophet calls the angel, though the angels, in great humility, called themselves fellow-servants to the prophets, Rev. xxii. 9), "by the vision my sorrows are turned upon me; they break in up on me with violence; the sense of my sinful sorrowful state turns upon me when I see thy purity and brightness." Note, Man, who has lost his integrity, has reason to blush, and be ashamed of himself, when he sees or considers the glory of the blessed angels that keep their integrity. "My sorrows are turned upon me, and I have retained no strength to resist them or bear up a head against them." And again (v. 17), like one half dead with the fright, he complains, "As for me, straightway there remained no strength in me to receive these displays of the divine glory and these discoveries of the divine will; nay, there is no breath left in me." Such a deliquium did he suffer that he could not draw one breath after another, but panted and languished, and was in a manner breathless. See how well it is for us that the treasure of divine revelation is put into earthen vessels, that God speaks to us by men like ourselves and not by angels. Whatever we may wish, in a peevish dislike of the method God takes in dealing with us, it is certain that if we were tried we should all be of Israel's mind at Mt. Sinai, when they said to Moses, Speak thou to us, and we will hear, but let not God speak to us lest we die, Exod. xx. 19. If Daniel could not bear it, how could we? Now this he insists upon as an excuse for his irreverent silence, which otherwise would have been blame-worthy: How can the servant of this my lord talk with this my lord? v. 17. Note, Whenever we enter into communion with God it becomes us to have a due sense of the vast distance and disproportion that there are between us and the holy angels, and of the infinite distance, and no proportion at all, between us and the holy God, and to acknowledge that we cannot order our speech by reason of darkness. How shall we that are dust and ashes speak to the Lord of glory?
II. The blessed angel that was employed by Christ to converse with him gave him all the encouragement and comfort that could be. It should seem, it was not he whose glory he saw in vision (v. 5, 6) that here touched him, and talked with him; that was Christ, but this seems to have been the angel Gabriel, whom Christ had once before ordered to instruct Daniel, ch. viii. 16. That glorious appearance (as that of the God of glory to Abraham, Acts vii. 2) was to give authority and to gain attention to what the angel should say. Christ himself comforted John when he in a like case fell at his feet as dead (Rev. i. 17); but here he did it by the angel, whom Daniel saw in a glory much inferior to that of the vision in the verses before; for he was like the similitude of the sons of men (v. 16), one like the appearance of a man, v. 18. When he only appeared, as he had done before (ch. ix. 21), we do not find that Daniel was put into any disorder by it, as he was by this vision; and therefore he is here employed a third time with Daniel.
1. He lent him his hand to help him, touched him, and set him upon his hands and knees (v. 10), else he would still have lain grovelling, touched his lips (v. 16), else he would have been still dumb; again he touched him (v. 18), and put strength into him, else he would still have been staggering and trembling. Note, The hand of God's power going along with the word of his grace is alone effectual to redress all our grievances, and to rectify whatever is amiss in us. One touch from heaven brings us to our knees, sets us on our feet, opens our lips, and strengthens us; for it is God that works on us, and works in us, both to will and to do that which is good.
2. He assured him of the great favour that God had for him: Thou art a man greatly beloved (v. 11); and again (v. 19), O man greatly beloved! Note, 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. Those are greatly beloved indeed whom God loves; and it is comfort enough to know it.
3. He silenced his fears, and encouraged his hopes, with good words and comfortable words. He said unto him, Fear not, Daniel (v. 12); and again (v. 19), O man greatly beloved! fear not; peace be unto thee; be strong, yea, be strong. Never did any tender mother quiet her child, when any thing had grieved or frightened it, with more compassion and affection than the angel here quieted Daniel. Those that are beloved of God have no reason to be afraid of any evil; peace is to them; God himself speaks peace to them; and they ought, upon the warrant of that, to speak peace to themselves; and that peace, that joy of the Lord, will be their strength. Will God plead against us with his great power? will he take advantage against us of our being overcome by his terror? No, but he will put strength into us, Job xxiii. 6. So he did into Daniel here, when, by reason of the lustre of the vision, no strength of his own remained in him; and he acknowledges it (v. 19): When he had spoken to me I was strengthened. Note, God by his word puts life, and strength, and spirit into his people; for if he says, Be strong, power goes along with the word. And, now that Daniel has experienced the efficacy of God's strengthening word and grace, he is ready for any thing: "Now, Let my lord speak, and I can hear it, I can bear it, and am ready to do according to it, for thou hast strengthened me." Note, To those that (like Daniel here) have no might God increases strength, Isa. xl. 29. And we cannot keep up our communion with God but by strength derived from him; but, when he is pleased to put strength into us, we must make a good use of it, and say, Speak, Lord, for thy servant hears. Let God enable us to comply with his will, and them, whatever it is, we will stand complete in it. Da quod jubes, et jube quod vis--Give what thou commandest, and then command what thou wilt.
4. He assured him that his fastings and prayers had come up for a memorial before God, as the angel told Cornelius (Acts x. 4): Fear not, Daniel, v. 12. It is natural to fallen man to be afraid of an extraordinary messenger from heaven, as dreading to hear evil tidings thence; but Daniel need not fear, for he has by his three weeks' humiliation and supplication sent extraordinary messengers to heaven, which he may expect to return with an olive-branch of peace: "From the first day that thou didst set thy heart to understand the word of God, which is to be the rule of thy prayers, and to chasten thyself before thy God, that thou mightest put an edge upon thy prayers, thy words were heard," as, before, at the beginning of thy supplication, ch. ix. 23. Note, As the entrance of God's word is enlightening to the upright, so the entrance of their prayers is pleasing to God, Ps. cxix. 130. From the first day that we begin to look towards God in a way of duty he is ready to meet us in a way of mercy. Thus ready is God to hear prayer. I said, I will confess, and thou forgavest.
5. He informed him that he was sent to him on purpose to bring him a prediction of the future state of the church, as a token of God's accepting his prayers for the church: "Knowest thou wherefore I come unto thee? If thou knewest on what errand I come, thou wouldst not be put into such a consternation by it." Note, If we rightly understood the meaning of God's dealings with us, and the methods of his providence and grace concerning us, we should be better reconciled to them. "I have come for thy words (v. 12), to bring thee a gracious answer to thy prayers." Thus, when God's praying people call to him, he says, Here I am (Isa. lviii. 9); what would you have with me? See the power of prayer, what glorious things it has, in its time, fetched from heaven, what strange discoveries! On what errand did this angel come to Daniel? He tells him (v. 14): I have come to make thee understand what shall befal thy people in the latter days. Daniel was a curious inquisitive man, that had all his days been searching into secret things, and it would be a great gratification to him to be let into the knowledge of things to come. Daniel had always been concerned for the church; its interests lay much upon his heart, and it would be a particular satisfaction to him to know what its state should be, and he would know the better what to pray for as long as he lived. He was now lamenting the difficulties which his people met with in the present day; but, that he might not be offended in those, the angel must tell him what greater difficulties are yet before them; and, if they be wearied now that they only run with the footmen, how will they contend with horses? Note, It would abate our resentment of present troubles to consider that we know not but much greater are before us, which we are concerned to provide for. Daniel must be made to know what shall befal his people in the latter days of the church, after the cessation of prophecy, and when the time drew nigh for the Messiah to appear, for yet the vision is for many days; the principal things that this vision was intended to give the church the foresight of would come to pass in the days of Antiochus, nearly 300 years after this. Now that which the angel is entrusted to communicate to Daniel, and which Daniel is encouraged to expect from him, is not any curious speculations, moral prognostications, nor rational prospects of his own, though he is an angel, but what he has received from the Lord. It was the revelation of Jesus Christ that the angel gave to St. John to be delivered to the churches, Rev. i. 1. So here (v. 21): I will show thee what is written in the scriptures of truth, that is, what is fixed in the determinate counsel and foreknowledge of God. The decree of God is a thing written, it is a scripture which remains and cannot be altered. What I have written I have written. As there are scriptures for the revealed will of God, the letters-patent, which are published to the world, so there are scriptures for the secret will of God, the close rolls, which are sealed among his treasures, the book of his decrees. Both are scriptures of truth; nothing shall be added to nor taken from either of them. The secret things belong not to us, only now and then some few paragraphs have been copied out from the book of God's counsels, and delivered to the prophets for the use of the church, as here to Daniel; but they are the things revealed, even the words of this law, which belong to us and to our children; and we are concerned to study what is written in these scriptures of truth, for they are things which belong to our everlasting peace.
6. He gave him a general account of the adversaries of the church's cause, from whom it might be expected that troubles would arise, and of its patrons, under whose protection it might be assured of safety and victory at last. (1.) The kings of the earth are and will be its adversaries; for they set themselves against the Lord, and against his Anointed, Ps. ii. 2. The angel told Daniel that he was to have come to him with a gracious answer to his prayers, but that the prince of the kingdom of Persia withstood him one and twenty days, just the three weeks that Daniel had been fasting and praying. Cambyses king of Persia had been very busy to embarrass the affairs of the Jews, and to do them all the mischief he could, and the angel had been all that time employed to counter-work him; so that he had been constrained to defer his visit to Daniel till now, for angels can be but in one place at a time. Or, as Dr. Lightfoot says, This new king of Persia, by hindering the temple, had hindered those good tidings which otherwise he should have brought him. The kings and kingdoms of the world were indeed sometimes helpful to the church, but more often they were injurious to it. "When I have gone forth from the kings of Persia, when their monarchy is brought down for their unkindness to the Jews, then the prince of Grecia shall come," v. 20. The Grecian monarchy, though favourable to the Jews at first, as the Persian was, will yet come to be vexatious to them. Such is the state of the church-militant; when it has got clear of one enemy it has another to encounter: and such a hydra's head is that of the old serpent; when one storm has blown over it is not long before another rises. (2.) The God of heaven is, and will be, its protector, and, under him, the angels of heaven are its patrons and guardians. [1.] Here is the angel Gabriel busy in the service of the church, making his part good in defence of it twenty-one days, against the prince of Persia, and remaining there with the kings of Persia, as consul, or liege-ambassador, to take care of the affairs of the Jews in that court, and to do them service, v. 13. And, though much was done against them by the kings of Persia (God permitting it), it is probably that much more mischief would have been done them, and they would have been quite ruined (witness Haman's plot) if God had not prevented it by the ministration of angels. Gabriel resolves, when he has despatched this errand to Daniel, that he will return to fight with the prince of Persia, will continue to oppose him, and will at length humble and bring down that proud monarchy (v. 20), though he knows that another as mischievous, even that of Grecia, will rise instead of it. [2.] Here is Michael our prince, the great protector of the church, and the patron of its just but injured cause: The first of the chief princes, v. 13. Some understand it of a created angel, but an archangel of the highest order, 1 Thess. iv. 16; Jude 9. Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels, he whom Daniel saw in vision, v. 5. He came to help me (v. 13); and there is none but he that holds with me in these things, v. 21. Christ is the church's prince; angels are not, Heb. ii. 5. He presides in the affairs of the church and effectually provides for its good. He is said to hold with the angels, for it is he that makes them serviceable to the heirs of salvation; and, if he were not on the church's side, its case were bad. But, says David, and so says the church, The Lord takes my part with those that help me, Ps. cxviii. 7. The Lord is with those that uphold my soul, Ps. liv. 4.
Albert Barnes: Notes on the Bible - 1834
10:11: And he said unto me, O Daniel, a man greatly beloved - That is, in heaven. Margin, as in Hebrew, "of desires." See the notes at Dan 9:23.
Understand the words that I speak unto thee - That is, attend to them, implying that he would be able to understand them.
And stand upright - Margin, as in Hebrew, upon thy standing. That is, stand erect. See the notes at Dan 8:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: a man: Dan 9:23; Joh 13:23, Joh 21:20
greatly beloved: Heb. of desires, Dan 10:3; Psa 45:11; Sol 7:10
understand: Dan 8:16, Dan 8:17, Dan 9:22, Dan 9:23
upright: Heb. upon thy standing, Act 26:16
I stood: Job 4:14-16, Job 37:1; Mar 16:8; Act 9:6
John Gill
10:11 And he said unto me, O Daniel, a man greatly beloved,.... Or, "a man of desires" (u); a most desirable man, lovely to God and men; the same epithet Gabriel gives him, Dan 9:22, which confirms the sentiment, that it is he that touched Daniel, and is here speaking, distinct from the glorious Person before described:
understand the words that I speak unto thee; attend unto them, in order to understand them; and which he was sent to give him an understanding of, as in Dan 8:16, which is a further confirmation that this is Gabriel:
and stand upright; being upon his hands and knees, Dan 10:10, but now is bid to "stand on his standing" (w), or his station; upon his feet, in an erect posture, which was fittest for attention, and most decent and becoming a hearer and learner of the mind of God, from one of his messengers: and therefore, the more to excite him to such a posture, he adds,
for unto thee am I now sent: of God, and particularly to the prophet, and that after three weeks' fasting and mourning: this is another proof that not the glorious Person before described, but an angel of his, is meant, since he is said to be "sent" to Daniel:
and when he had spoken this word unto me, I stood trembling: he got up and stood upon his feet, as the angel had bid him, but trembling and tottering, not yet recovered from his fainting fit; like a man that has been ill, and got upon his legs again, trembles and totters as he goes or stands: and also, though the angel was kind and serviceable to him, set him on his knees and hands, and spoke to him in a tender manner; yet the appearance of such a divine messenger had such an effect upon him, as we find such appearances used to have on good men.
(u) "vir desideriorum", V. L. (w) "sta super stare tuum", Montanus, Calvin; "sta in statione tua", Piscator; "super statione tua", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
10:11 man . . . beloved--(See on Dan 9:23).
understand--"attend to." See Dan 8:17-18.
10:1110:11: եւ ասէ ցիս. Դանիէ՛լ ա՛յր ցանկալի, խելամո՛ւտ լեր բանիցս զոր խօսեցայց ընդ քեզ, եւ կա՛ց ՚ի կայի քում՝ զի այժմ առաքեցայ առ քեզ. եւ ՚ի խօսել նորա ընդ իս զբանս զայս՝ յոտն կացի դողութեամբ[12240]։ [12240] Ոմանք. Զոր ես խօսեցայց... զբանս զայս ընդ իս, կացի յոտն դողութեամբ։
11 եւ ասաց ինձ. “Դանիէ՛լ, ա՛յր սիրելի, հասկացի՛ր խօսքերս, որ պիտի ասեմ քեզ եւ մնա՛ քո տեղում, որովհետեւ այժմ ես ուղարկուած եմ քեզ մօտ”:Երբ նա այս բաներն էր ասում ինձ, ես դողալով ոտքի ելայ:
12 Ան ինծի ըսաւ. «Մի՛ վախնար, ո՛վ Դանիէլ, քանզի այն առաջին օրէն ի վեր, որ քու սիրտդ տուիր հասկնալու եւ քու Աստուծոյդ առջեւ քու անձդ խոնարհեցուցիր, քու խօսքերդ լսուեցան ու ես քու խօսքերուդ համար եկայ։
եւ ասէ ցիս. Դանիէլ, այր ցանկալի, խելամուտ լեր բանիցս զոր խօսեցայց ընդ քեզ, եւ կաց ի կայի քում, զի այժմ առաքեցայ առ քեզ. եւ ի խօսել նորա ընդ իս զբանս զայս` յոտն կացի դողութեամբ:

10:11: եւ ասէ ցիս. Դանիէ՛լ ա՛յր ցանկալի, խելամո՛ւտ լեր բանիցս զոր խօսեցայց ընդ քեզ, եւ կա՛ց ՚ի կայի քում՝ զի այժմ առաքեցայ առ քեզ. եւ ՚ի խօսել նորա ընդ իս զբանս զայս՝ յոտն կացի դողութեամբ[12240]։
[12240] Ոմանք. Զոր ես խօսեցայց... զբանս զայս ընդ իս, կացի յոտն դողութեամբ։
11 եւ ասաց ինձ. “Դանիէ՛լ, ա՛յր սիրելի, հասկացի՛ր խօսքերս, որ պիտի ասեմ քեզ եւ մնա՛ քո տեղում, որովհետեւ այժմ ես ուղարկուած եմ քեզ մօտ”:Երբ նա այս բաներն էր ասում ինձ, ես դողալով ոտքի ելայ:
12 Ան ինծի ըսաւ. «Մի՛ վախնար, ո՛վ Դանիէլ, քանզի այն առաջին օրէն ի վեր, որ քու սիրտդ տուիր հասկնալու եւ քու Աստուծոյդ առջեւ քու անձդ խոնարհեցուցիր, քու խօսքերդ լսուեցան ու ես քու խօսքերուդ համար եկայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1110:11 И сказал он мне: >. Когда он сказал мне эти слова, я встал с трепетом.
10:12 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me μὴ μη not φοβοῦ φοβεω afraid; fear Δανιηλ δανιηλ Daniēl; Thanil ὅτι οτι since; that ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day τῆς ο the πρώτης πρωτος first; foremost ἧς ος who; what ἔδωκας διδωμι give; deposit τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your διανοηθῆναι διανοεομαι and; even ταπεινωθῆναι ταπεινοω humble; bring low ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your εἰσηκούσθη εισακουω heed; listen to τὸ ο the ῥῆμά ρημα statement; phrase σου σου of you; your καὶ και and; even ἐγὼ εγω I εἰσῆλθον εισερχομαι enter; go in ἐν εν in τῷ ο the ῥήματί ρημα statement; phrase σου σου of you; your
10:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלַי֮ ʔēlay אֶל to אַל־ ʔal- אַל not תִּירָ֣א tîrˈā ירא fear דָנִיֵּאל֒ ḏāniyyēl דָּנִיֵּאל Daniel כִּ֣י׀ kˈî כִּי that מִן־ min- מִן from הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הָ hā הַ the רִאשֹׁ֗ון rišˈôn רִאשֹׁון first אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֧תָּ nāṯˈattā נתן give אֶֽת־ ʔˈeṯ- אֵת [object marker] לִבְּךָ֛ libbᵊḵˈā לֵב heart לְ lᵊ לְ to הָבִ֧ין hāvˈîn בין understand וּ û וְ and לְ lᵊ לְ to הִתְעַנֹּ֛ות hiṯʕannˈôṯ ענה be lowly לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) נִשְׁמְע֣וּ nišmᵊʕˈû שׁמע hear דְבָרֶ֑יךָ ḏᵊvārˈeʸḵā דָּבָר word וַ wa וְ and אֲנִי־ ʔᵃnî- אֲנִי i בָ֖אתִי vˌāṯî בוא come בִּ bi בְּ in דְבָרֶֽיךָ׃ ḏᵊvārˈeʸḵā דָּבָר word
10:12. et ait ad me noli metuere Danihel quia ex die primo quo posuisti cor tuum ad intellegendum ut te adfligeres in conspectu Dei tui exaudita sunt verba tua et ego veni propter sermones tuosAnd he said to me: Fear not, Daniel: for from the first day that thou didst set thy heart to understand, to afflict thyself in the sight of thy God, thy words have been heard: and I am come for thy words.
12. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and, to humble thyself before thy God, thy words were heard: and I am come for thy words’ sake.
10:12. And he said to me, “Do not be afraid, Daniel, because from the first day that you set your heart to understand, by afflicting yourself in the sight of your God, your words have been heeded, and I have arrived because of your words.
10:12. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling:

10:11 И сказал он мне: <<Даниил, муж желаний! вникни в слова, которые я скажу тебе, и стань прямо на ноги твои; ибо к тебе я послан ныне>>. Когда он сказал мне эти слова, я встал с трепетом.
10:12
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
μὴ μη not
φοβοῦ φοβεω afraid; fear
Δανιηλ δανιηλ Daniēl; Thanil
ὅτι οτι since; that
ἀπὸ απο from; away
τῆς ο the
ἡμέρας ημερα day
τῆς ο the
πρώτης πρωτος first; foremost
ἧς ος who; what
ἔδωκας διδωμι give; deposit
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
διανοηθῆναι διανοεομαι and; even
ταπεινωθῆναι ταπεινοω humble; bring low
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
εἰσηκούσθη εισακουω heed; listen to
τὸ ο the
ῥῆμά ρημα statement; phrase
σου σου of you; your
καὶ και and; even
ἐγὼ εγω I
εἰσῆλθον εισερχομαι enter; go in
ἐν εν in
τῷ ο the
ῥήματί ρημα statement; phrase
σου σου of you; your
10:12
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלַי֮ ʔēlay אֶל to
אַל־ ʔal- אַל not
תִּירָ֣א tîrˈā ירא fear
דָנִיֵּאל֒ ḏāniyyēl דָּנִיֵּאל Daniel
כִּ֣י׀ kˈî כִּי that
מִן־ min- מִן from
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הָ הַ the
רִאשֹׁ֗ון rišˈôn רִאשֹׁון first
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֧תָּ nāṯˈattā נתן give
אֶֽת־ ʔˈeṯ- אֵת [object marker]
לִבְּךָ֛ libbᵊḵˈā לֵב heart
לְ lᵊ לְ to
הָבִ֧ין hāvˈîn בין understand
וּ û וְ and
לְ lᵊ לְ to
הִתְעַנֹּ֛ות hiṯʕannˈôṯ ענה be lowly
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
נִשְׁמְע֣וּ nišmᵊʕˈû שׁמע hear
דְבָרֶ֑יךָ ḏᵊvārˈeʸḵā דָּבָר word
וַ wa וְ and
אֲנִי־ ʔᵃnî- אֲנִי i
בָ֖אתִי vˌāṯî בוא come
בִּ bi בְּ in
דְבָרֶֽיךָ׃ ḏᵊvārˈeʸḵā דָּבָר word
10:12. et ait ad me noli metuere Danihel quia ex die primo quo posuisti cor tuum ad intellegendum ut te adfligeres in conspectu Dei tui exaudita sunt verba tua et ego veni propter sermones tuos
And he said to me: Fear not, Daniel: for from the first day that thou didst set thy heart to understand, to afflict thyself in the sight of thy God, thy words have been heard: and I am come for thy words.
10:12. And he said to me, “Do not be afraid, Daniel, because from the first day that you set your heart to understand, by afflicting yourself in the sight of your God, your words have been heeded, and I have arrived because of your words.
10:12. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:12: I am come for thy words - On account of thy prayers I am sent to comfort and instruct thee.
Albert Barnes: Notes on the Bible - 1834
10:12: Then said he unto me, Fear not - Be not alarmed at my presence; do not fear that your devotions are not accepted, and that your prayers are not heard.
For from the first day that thou didst set thine heart to understand - That is, by a season of extraordinary devotion. Daniel had devoted three full weeks to such a service Dan 10:2-3, and it would seem from this that one object which he had in view was to make inquiry about the future condition of his people, or to learn what was his own duty in the present circumstances, or what methods he might use to secure the return of his countrymen to their own land. The circumstances of the case were such as to make either of these inquiries proper; and the angel now affirms that, from the first day when he entered on these investigations, he was despatched to come to him, and to assure him that his prayer was heard. The reason why he had not sooner arrived, and why Daniel was left to continue his prayers so long without any answer being returned, is stated in the following verses. Compare the notes at Dan 9:23.
And to chasten thyself before thy God - That is, by fasting and humiliation. Literally, to afflict thyself.
Thy words were heard - In heaven. Another proof that prayer is at once heard, though the answer may be long delayed. The instance before us shows that the answer to prayer may seem, to be delayed, from causes unknown to us, though the prayer ascends at once to heaven, and God designs to answer it. In this case, it was deferred by the detention of the messenger on the way Dan 10:13; in other cases it may be from a different cause; but it should never be set down as a proof that prayer is not heard, and that it will not be answered, because the answer is not granted at once. Weeks, or months, or years may elapse before the Divine purpose shall be made known, though, so to speak, the messenger may be on his way to us. Something may pRev_ent the answer being borne to us; some "prince of the kingdom of Persia" may withstand the messenger; some cause which we may not know may hinder the immediate answer of our prayer, either in our own hearts, or in outward events which cannot at once be controlled without a miracle, or in the feelings and views of our friends whom we seek to have converted and saved; but the purpose to answer the prayer may have been simultaneous with its being offered, and a train of measures may have been commenced at once to bring about the result, though many weeks or months of delay, of anxiety, of tears, may elapse before we attain the object we desired.
Daniel would have been cheered in his days of fasting and service if he had known that an angel was on his way to him to comfort him, and to communicate to him an answer from God; often - if not always - in our days of deepest anxiety and trouble; when our prayers seem not to penetrate the skies; when we meet with no response; when the thing for which we pray seems to be withheld; when our friends remain unconverted; when irreligion abounds and pRev_ails; when we seem to be doing no good, and when calamity presses upon us, if we saw the arrangement which God was already making to answer the prayer, and could see the messenger on the way, our hearts would exult, and our tears would cease to flow. And why, in our days of trouble and anxiety, should we not believe that it is so; and that God, even though the delay may seem to be long, will yet show himself to be a hearer and an answerer of prayer?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Fear not: Dan 10:19; Isa 35:4, Isa 41:10, Isa 41:14; Mat 28:5, Mat 28:10; Mar 16:6; Luk 1:13, Luk 1:30, Luk 2:10, Luk 24:38; Act 18:9, Act 18:10, Act 27:24; Rev 1:17
from: Daniel, as Bp. Newton observes, was now very far advanced in years; for the third year of Cyrus was the 73rd of his captivity; and being a youth when carried captive, he cannot be supposed to have been less than ninety. Old as he was, "he set his heart to understand," the former Revelations which had been made to him, and particularly the vision of the ram and he-goat, as may be collected from the sequel; and for this purpose he prayed and fasted three weeks. His fasting and prayers had the desired effect, for and angel was sent to unfold to him those mysteries; and whoever would excel in divine knowledge, must imitate Daniel, and habituate himself to study, temperance, and devotion. Dan 10:2, Dan 10:3, Dan 9:3, Dan 9:4, Dan 9:20-23; Isa 58:9, Isa 65:24; Act 10:4, Act 10:30, Act 10:31
chasten: Lev 16:29, Lev 16:31; Num 29:7; Psa 69:10
and I: Dan 10:11, Dan 9:20-22; Act 10:3-5, Act 10:30, Act 10:31
Carl Friedrich Keil and Franz Delitzsch
10:12
According to this verse, the words of Daniel, i.e., his prayer from the first day of his seeking to understand the future, and of his self-mortification in sorrow and fasting (Dan 10:2, Dan 10:3), was heard of God, and the angel was immediately sent forth by God to convey to him revelations. And, he adds, בּדבריך בּאתי, I am come for thy words, i.e., in consequence of thy prayer, according to it. The בּאתי most interpreters understand of the coming to Daniel; Hofmann (Schriftbew. i. p. 331) and Kliefoth, on the contrary, understand it of the coming of the angel to Persia (Dan 10:13). According to the matter, both views are correct, but in the form in which they are presented they are incorrect. Against the latter stands the adversative וin ושׂר (but the prince), Dan 10:13, by which the contents of Dan 10:13 are introduced; for, according to this, Dan 10:13 cannot represent the object of the coming. Against the former stands the fact, that the angel does not come to Daniel immediately, but only after having gained a victory over the prince of the kingdom. The בּאתי is again taken up in Dan 10:14, and must have here the same meaning that it has there. But in Dan 10:14 it is connected with להבינך, "I am come to bring thee understanding," in Dan 10:12 with בּדבריך, which only denotes that the "coming" corresponded to Daniel's prayer, but not that he came immediately to him. Daniel had, without doubt, prayed for the accomplishment of the salvation promised to his people, and eo ipso for the removal of all the hindrances that stood in the way of that accomplishment. The hearing of his prayer may be regarded, therefore, as containing in it not merely the fact that God directed an angel to convey to him disclosures regarding the future fortunes of his people, but also at the same time as implying that on the side of God steps were taken for the removal of these hindrances.
The thirteenth verse speaks of this, not as denoting that the angel came to Persia for the purpose of working for Israel, but much rather as announcing the reason of the twenty-one days' delay in the coming of the angel to Daniel, in the form of a parenthetical clause. His coming to Daniel was hindered by this, that the prince of the kingdom of Persia withstood him twenty-one days. The twenty-one days are those three weeks of Daniel's fasting and prayer, Dan 10:2. Hence we see that the coming of the angel had its reference to Daniel, for he came to bring him a comforting answer from God; but in order that he might be able to do this, he must first, according to Dan 10:13, enter into war with and overcome the spirit of the king of Persia, hostile to the people of God. The contents of Dan 10:13 are hence not to be understood as showing that the angel went to Persia in order that he might there arrange the cause of Israel with the king; the verse much rather speaks of a war in the kingdom of the supernatural spirits, which could not relate to the court of the king of Persia. The prince (שׂר) of the kingdom of Persia, briefly designated in Dan 10:21 "the prince of Persia," is not king Cyrus, or the collectivum of the kings of Persia, as Hv. and Kran., with Calvin and most of the Reformers, think, but the guardian spirit or the protecting genius of the Persian kingdom, as the Rabbis and most of the Christian interpreters have rightly acknowledged. For the angel that appeared to Daniel did not fight with the kings of Persia, but with a spiritual intelligence of a like nature, for the victory, or precedence with the kings of Persia. This spirit of the kingdom of Persia, whom, after the example of Jerome, almost all interpreters call the guardian angel of his kingdom, is as little the nature-power of this kingdom as Michael is the nature-power of Israel, but is a spirit-being; yet not the heathen national god of the Persians, but, according to the view of Scripture (1Cor 10:20.), the δαιμόνιον of the Persian kingdom, i.e., the supernatural spiritual power standing behind the national gods, which we may properly call the guardian spirit of this kingdom. In the לנגדּי עמד lies, according to the excellent remark of Kliefoth, the idea, that "the שׂר of the kingdom of Persian stood beside the kings of the Persians to influence them against Israel, and to direct against Israel the power lying in Persian heathendom, so as to support the insinuations of the Samaritans; that the angel, Dan 10:5, came on account of Daniel's prayer to dislodge this 'prince' from his position and deprive him of his influence, but he kept his place for twenty-one days, till Michael came to his help; then he so gained the mastery over him, that he now stood in his place beside the kings of Persia, so as henceforth to influence them in favour of Israel." He who appeared to Daniel, Dan 10:5, and spake with him, Dan 10:11, is not "the angel who had his dominion among the nations of the world," or "his sphere of action in the embodiments of the heathen world-power, to which the Jewish people were now in subjection, to promote therein the working out of God's plan of salvation" (Hofm. Schriftbew. i. p. 334). This supposition is destitute of support from the Scriptures. It is rather the Angel of the Lord who carries out God's plans in the world, and for their accomplishment and execution makes war against the hostile spirit of the heathen world-power. The subjugation of this spirit supposes a particular angel ruling in the heathen world just as little as Jehovah's contending against the heathen nations that oppress and persecute His kingdom and people.
In the war against the hostile spirit of the kingdom of Persia, the archangel Michael came to the help of the Angel of the Lord. The name מיכאל, who is as God, comes into view, as does the name Gabriel, only according to the appellative signification of the word, and expresses, after the analogy of Ex 15:11; Ps 89:7., the idea of God's unparalleled helping power. Michael is thus the angel possessing the unparalleled power of God. He is here said to be "one of the chief princes," i.e., of the highest angel-princes, - Dan 10:21, "your prince," i.e., the prince who contends for Israel, who conducts the cause of Israel. The first title points undoubtedly to an arrangement of orders and degrees among the angels, designating Michael as one of the most distinguished of the angel-princes; hence called in Jude 1:9 ἀρχάγγελος, also in Rev_ 12:7, where he is represented as contending with his angels against the dragon. The opinion that Michael is called "one of the chief princes," not as in contrast with the angels, but only with the demons of the heathen gods (Kliefoth), is opposed by the words themselves and by the context. From the circumstance that the guardian spirit of Persia is called שׂר it does not follow that שׂרים is not a designation of the angels generally, but only of the princes of the people, who are the spirits ruling in the social affairs of nations and kingdoms (Hofmann, p. 337); and even though this conclusion may be granted, this meaning for השׂרים with the article and the predicate הראשׁנים is undemonstrable. For the Scripture does not place the demon-powers of heathendom so on a line with the angels that both are designated as ראשׁנים שׂרים. The ראשׁנים שׁרים can only be the princes, chiefs, of the good angels remaining in communion with God, and working for the kingdom of God. Though what is said by the angel Michael, for the sake of the Israelitish people, among whom he has the sphere of his activity, may be said for their comfort, yet it does not follow therefrom that that which is said "cannot give disclosures regarding the relation within the angel-world, but only regarding the relation to the great historical nations and powers of the world" (Hofm. p. 338). For as regards the statement adduced in support of this opinion - "the greatness and importance of the work entrusted to him makes him one of the ראשׁנים, not that the work is entrusted to him because he is so" - just the contrary is true. To a subordinate spirit God will not entrust a work demanding special power and greatness; much rather the being entrusted with a great and important work supposes a man exalted above the common mass. And for the comforting of Israel the words, "Michael, one of the foremost princes, came to my help," affirm that Israel is under very powerful protection, because its guardian spirit is one of the foremost of the angel-princes, whereby implic. it is said at the same time that the people, though they be little esteemed before the world, yet cannot be destroyed by the nations of the world. This thought follows as a conclusion from what is said regarding the dignity of their guardian angel, but it does not form the contents of the saying regarding Michael and his place among the heavenly spirits.
But we learn from Dan 10:21 the reason why the archangel Michael, and no other angel, came to the help of him who was clothed with linen. It was because Michael was the prince of Israel, i.e., "the high angel-prince who had to maintain the cause of the people of God in the invisible spirit-world against opposing powers" (Auberlen, p. 289); and as such he appears also in Jude 1:9 and Rev_ 12:7. The coming of Michael to give help does not include in it this, that he was superior in might or in position to the angel that spake, and thus supplies no proof that the angel that spake was Gabriel, or an angel different from him who was clothed with linen. For even a subordinate servant can bring help to his master, and in a conflict render him aid in gaining the victory. Against the idea of the subjection of Michael to the angel that spake, or the man clothed with linen, stands the further unfolding of the angel's message, the statement in Dan 10:21 and Dan 11:1, according to which the angel that spake gave strength and help to Michael in the first year of the Median Darius, from which we have more reason to conclude that the angel who spake stood above the angel Michael; see under Dan 11:1.
In consequence of the assistance on the part of Michael, the Angel of the Lord obtained the place of superiority by the side of the king of Persia. נותר has not here the usual meaning, to be over and above, to remain, but is to be translated after הותיר, Gen 49:4, to have the pre-eminence, to excel, in the passive signification of the Hiphil: "to be provided with the preference, to gain the superiority." The translation, "I have maintained the place" (Hofm.), cannot be proved. אצל, at the side of, near, is explained from the idea of the protecting spirit standing by the side of his protege. The plural, "kings of Persia," neither refers to Cyrus and Cambyses, nor to Cyrus and the conquered kings living with him (Croesus, etc.), nor to Cyrus and the prince, i.e., his guardian spirit (Hitzig). The plural denotes, that by the subjugation of the demon of the Persian kingdom, his influence not merely over Cyrus, but over all the following kings of Persia, was brought to an end, so that the whole of the Persian kings became accessible to the influence of the spirit proceeding from God and advancing the welfare of Israel.
John Gill
10:12 Then said he unto me, fear not, Daniel,.... Perceiving him to shake and tremble, and to be intimidated at his presence, he speaks comfortably to him, and encourages him to lay aside his fears, that he might be more capable of attending to what he was about to say to him; and which had a tendency of themselves to remove his fears, and increase his confidence in the Lord:
for from the first day thou didst set thine heart to understand; not so much the former visions which he had an understanding of, as the future state of his people; or rather, the reason of their present distressed condition, being hindered by their enemies in rebuilding their city and temple:
and to chasten thyself before thy God; to humble himself in prayer, and to afflict himself by fasting:
thy words were heard; his prayers were heard, and an answer ordered to be given, the very first day he began to pray, and fast, and mourn, though it was now full three weeks since; just as, at the beginning of his former supplications, Gabriel had a commandment to go and show him that they were heard, Dan 9:23,
and I am come forth for thy words; on account of his prayers, to bring an answer to them; the reason why he came no sooner, when it was three weeks since he received his order, is as follows:
John Wesley
10:12 He - Not Christ, but Gabriel.
Robert Jamieson, A. R. Fausset and David Brown
10:12 Fear not--Be not affrighted at my presence.
didst set thine heart to understand--what shall come to pass to thy people at the last times (compare Dan 10:14).
chasten thyself-- (Dan 10:2-3).
thy words were heard-- (Acts 10:4). Prayer is heard at once in heaven, though the sensible answer may seem to be delayed. God's messenger was detained on the way (Dan 10:13) by the opposition of the powers of darkness. If in our prayers amidst long protracted sorrows we believed God's angel is on his way to us, what consolation it would give us!
for thy words--because of thy prayers.
10:1210:12: Եւ ասէ ցիս. Մի՛ երկնչիր Դանիէլ. զի յօրէ յորմէ ետուր զսիրտ քո խելամո՛ւտ լինել, եւ վշտանալ առաջի Աստուծոյ քոյ, լսելի՛ եղեն բանք քո, եւ ես եկի ընդ բանից քոց։
12 Նա ասաց ինձ. “Մի՛ վախեցիր, Դանիէ՛լ, որովհետեւ այն օրուանից, որ դու սիրտդ բացեցիր՝ խելամուտ լինելու եւ վիշտդ յայտնելու քո Աստծու առաջ, քո խօսքերը լսելի դարձան, եւ ես եկայ քո խօսքերի պատճառով:
13 Բայց Պարսիկներու թագաւորութեան իշխանը քսանմէկ օր ընդդիմացաւ. սակայն ահա Միքայէլը՝ առաջին իշխաններէն մէկը՝ ինծի օգնութեան եկաւ ու ես հոն Պարսիկներու թագաւորներուն քով մնացի։
Եւ ասէ ցիս. Մի՛ երկնչիր, Դանիէլ, զի յօրէ յորմէ ետուր զսիրտ քո խելամուտ լինել, եւ վշտանալ առաջի Աստուծոյ քո, լսելի եղեն բանք քո, եւ ես եկի ընդ բանից քոց:

10:12: Եւ ասէ ցիս. Մի՛ երկնչիր Դանիէլ. զի յօրէ յորմէ ետուր զսիրտ քո խելամո՛ւտ լինել, եւ վշտանալ առաջի Աստուծոյ քոյ, լսելի՛ եղեն բանք քո, եւ ես եկի ընդ բանից քոց։
12 Նա ասաց ինձ. “Մի՛ վախեցիր, Դանիէ՛լ, որովհետեւ այն օրուանից, որ դու սիրտդ բացեցիր՝ խելամուտ լինելու եւ վիշտդ յայտնելու քո Աստծու առաջ, քո խօսքերը լսելի դարձան, եւ ես եկայ քո խօսքերի պատճառով:
13 Բայց Պարսիկներու թագաւորութեան իշխանը քսանմէկ օր ընդդիմացաւ. սակայն ահա Միքայէլը՝ առաջին իշխաններէն մէկը՝ ինծի օգնութեան եկաւ ու ես հոն Պարսիկներու թագաւորներուն քով մնացի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1210:12 Но он сказал мне:
10:13 καὶ και and; even ὁ ο the στρατηγὸς στρατηγος general βασιλέως βασιλευς monarch; king Περσῶν περσης resist ἐναντίον εναντιον next to; before μου μου of me; mine εἴκοσι εικοσι twenty καὶ και and; even μίαν εις.1 one; unit ἡμέραν ημερα day καὶ και and; even ἰδοὺ ιδου see!; here I am Μιχαηλ μιχαηλ Michaēl; Mikhel εἷς εις.1 one; unit τῶν ο the ἀρχόντων αρχων ruling; ruler τῶν ο the πρώτων πρωτος first; foremost ἐπῆλθε επερχομαι come on / against βοηθῆσαί βοηθεω help μοι μοι me καὶ και and; even αὐτὸν αυτος he; him ἐκεῖ εκει there κατέλιπον καταλειπω leave behind; remain μετὰ μετα with; amid τοῦ ο the στρατηγοῦ στρατηγος general τοῦ ο the βασιλέως βασιλευς monarch; king Περσῶν περσης Persēs; Persis
10:13 וְ wᵊ וְ and שַׂ֣ר׀ śˈar שַׂר chief מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּת kingship פָּרַ֗ס pārˈas פָּרַס Persia עֹמֵ֤ד ʕōmˈēḏ עמד stand לְ lᵊ לְ to נֶגְדִּי֙ neḡdˌî נֶגֶד counterpart עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and אֶחָ֣ד ʔeḥˈāḏ אֶחָד one יֹ֔ום yˈôm יֹום day וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold מִֽיכָאֵ֗ל mˈîḵāʔˈēl מִיכָאֵל Michael אַחַ֛ד ʔaḥˈaḏ אֶחָד one הַ ha הַ the שָּׂרִ֥ים śśārˌîm שַׂר chief הָ hā הַ the רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first בָּ֣א bˈā בוא come לְ lᵊ לְ to עָזְרֵ֑נִי ʕozrˈēnî עזר help וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i נֹותַ֣רְתִּי nôṯˈartî יתר remain שָׁ֔ם šˈām שָׁם there אֵ֖צֶל ʔˌēṣel אֵצֶל side מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king פָרָֽס׃ fārˈās פָּרַס Persia
10:13. princeps autem regni Persarum restitit mihi viginti et uno diebus et ecce Michahel unus de principibus primis venit in adiutorium meum et ego remansi ibi iuxta regem PersarumBut the prince of the kingdom of the Persians resisted me one and twenty days: and behold Michael, one of the chief princes, came to help me, and I remained there by the king of the Persians.
13. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me: and I remained there with the kings of Persia.
10:13. But the leader of the kingdom of the Persians resisted me for twenty-one days, and behold, Michael, one of the primary leaders, came to help me, and I remained there next to the king of the Persians.
10:13. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words:

10:12 Но он сказал мне: <<не бойся, Даниил; с первого дня, как ты расположил сердце твое, чтобы достигнуть разумения и смирить тебя пред Богом твоим, слова твои услышаны, и я пришел бы по словам твоим.
10:13
καὶ και and; even
ο the
στρατηγὸς στρατηγος general
βασιλέως βασιλευς monarch; king
Περσῶν περσης resist
ἐναντίον εναντιον next to; before
μου μου of me; mine
εἴκοσι εικοσι twenty
καὶ και and; even
μίαν εις.1 one; unit
ἡμέραν ημερα day
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Μιχαηλ μιχαηλ Michaēl; Mikhel
εἷς εις.1 one; unit
τῶν ο the
ἀρχόντων αρχων ruling; ruler
τῶν ο the
πρώτων πρωτος first; foremost
ἐπῆλθε επερχομαι come on / against
βοηθῆσαί βοηθεω help
μοι μοι me
καὶ και and; even
αὐτὸν αυτος he; him
ἐκεῖ εκει there
κατέλιπον καταλειπω leave behind; remain
μετὰ μετα with; amid
τοῦ ο the
στρατηγοῦ στρατηγος general
τοῦ ο the
βασιλέως βασιλευς monarch; king
Περσῶν περσης Persēs; Persis
10:13
וְ wᵊ וְ and
שַׂ֣ר׀ śˈar שַׂר chief
מַלְכ֣וּת malᵊḵˈûṯ מַלְכוּת kingship
פָּרַ֗ס pārˈas פָּרַס Persia
עֹמֵ֤ד ʕōmˈēḏ עמד stand
לְ lᵊ לְ to
נֶגְדִּי֙ neḡdˌî נֶגֶד counterpart
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
וְ wᵊ וְ and
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
יֹ֔ום yˈôm יֹום day
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
מִֽיכָאֵ֗ל mˈîḵāʔˈēl מִיכָאֵל Michael
אַחַ֛ד ʔaḥˈaḏ אֶחָד one
הַ ha הַ the
שָּׂרִ֥ים śśārˌîm שַׂר chief
הָ הַ the
רִאשֹׁנִ֖ים rišōnˌîm רִאשֹׁון first
בָּ֣א bˈā בוא come
לְ lᵊ לְ to
עָזְרֵ֑נִי ʕozrˈēnî עזר help
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
נֹותַ֣רְתִּי nôṯˈartî יתר remain
שָׁ֔ם šˈām שָׁם there
אֵ֖צֶל ʔˌēṣel אֵצֶל side
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
פָרָֽס׃ fārˈās פָּרַס Persia
10:13. princeps autem regni Persarum restitit mihi viginti et uno diebus et ecce Michahel unus de principibus primis venit in adiutorium meum et ego remansi ibi iuxta regem Persarum
But the prince of the kingdom of the Persians resisted me one and twenty days: and behold Michael, one of the chief princes, came to help me, and I remained there by the king of the Persians.
10:13. But the leader of the kingdom of the Persians resisted me for twenty-one days, and behold, Michael, one of the primary leaders, came to help me, and I remained there next to the king of the Persians.
10:13. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:13: But the prince of the kingdom of Persia withstood me - I think it would go far to make a legend or a precarious tale of this important place to endeavor to maintain that either a good or evil Angel Is intended here. Cyrus alone was the prince of Persia, and God had destined him to be the deliverer of his people; but there were some matters, of which we are not informed, that caused him to hesitate for some time. Fearing, probably, the greatness of the work, and not being fully satisfied of his ability to execute it, he therefore for a time resisted the secret inspirations which God had sent him. The opposition might be in reference to the building of the temple.
But lo, Michael - Gabriel, who speaks, did not leave Cyrus till Michael came to take his place. Michael, he who is like God, sometimes appears to signify the Messiah, at other times the highest or chief archangel. Indeed there is no archangel mentioned in the whole Scripture but this one. See Jde 1:9; Rev 12:7.
Albert Barnes: Notes on the Bible - 1834
10:13: But the prince of the kingdom of Persia - In explaining this very difficult verse it may be proper
(1) to consider the literal sense of the words;
(2) to deduce the fair meaning of the passage as thus explained; and
(3) to notice the practical truths taught.
The word rendered "prince" - שׂר s'ar - means, properly, a leader, commander, chief, as of troops, Gen 21:22; of a king's body-guard, Gen 37:36; of cup-bearers, Gen 41:9; of a prison, Gen 39:21-22; of a flock, Gen 47:6. Then it means a prince, a noble, a chief in the state, Gen 12:15. In Dan 8:25, in the phrase "Prince of princes," it refers to God. So far as the word is concerned in the phrase "prince of the kingdom of Persia," it might refer to a prince ruling over that kingdom, or to a prime minister of the state; but the language also is such that it is applicable to an angelic being supposed to preside over a state, or to influence its counsels. If this idea is admitted; if it is believed that angels do thus preside over particular states, this language would properly express that fact. Gesenius (Lexicon) explains it in this passage as denoting the "chiefs, princes, and angels; i. e., the archangels acting as patrons and advocates of particular nations before God." That this is the proper meaning here as deduced from the words is apparent, for
(a) it is an angel that is speaking, and it would seem most natural to suppose that he had encountered one of his own rank;
(b) the mention of Michael who came to his aid - a name which, as we shall see, properly denotes an angel, leads to the same conclusion;
(c) it accords, also, with the pRev_ailing belief on the subject.
Undoubtedly, one who takes into view all the circumstances referred to in this passage would most naturally understand this of an angelic being, having some kind of jurisdiction over the kingdom of Persia. What was the character of this "prince," however, whether he was a good or bad angel, is not intimated by the language. It is only implied that he had a chieftainship, or some species of guardian care over that kingdom - watching over its interests and directing its affairs. As he offered resistance, however, to this heavenly messenger on his way to Daniel, as it was necessary to counteract his plans, and as the aid of Michael was required to overcome his opposition, the fair construction is, that he belonged to the class of evil angels.
Withstood me - Hebrew, "stood over against me." Vulgate, "restitit mihi." The fair meaning is, that he resisted or opposed him; that he stood over against him, and delayed him on his way to Daniel. In what manner he did this is not stated. The most obvious interpretation is, that, in order to answer the prayers of Daniel in respect to his people, it was necessary that some arrangement should be made in reference to the kingdom of Persia - influencing the government to be favorable to the restoration of the Jews to their own land; or removing some obstacles to such return - obstacles which had given Daniel such disquietude, and which had been thrown in his way by the presiding angel of that kingdom.
One and twenty days - During the whole time in which Daniel was engaged in fasting and prayer Dan 10:2-3. The angel had been sent forth to make arrangements to secure the answer to his prayer when he began to pray, but had been delayed during all that time by the opposition which he had met with in Persia. That is, it required all that time to overcome the obstacles existing there to the accomplishment of these purposes, and to make those arrangements which were necessary to secure the result. Mean-time, Daniel, not knowing that these arrangements were in a process of completion, or that an angel was employed to secure the answer to his prayers, yet strong in faith, was suffered to continue his supplications with no intimation that his prayers were heard, or that he would be answered. How many arrangements may there be in progress designed to answer our prayers of which we know nothing! How many agents may be employed to bring about an answer! What mighty obstacles may be in a process of removal, and what changes may be made, and what influences exerted, while we are suffered to pray, and fast, and weep, amidst many discouragements, and many trials of our faith and patience! For a much longer period than Daniel was engaged in his devotions, may we be required often now to pray before the arrangements in the course of Providence shall be so far complete that we shall receive an answer to our supplications, for the things to be done may extend far into future months or years.
But, lo, Michael, one of the chief princes - Margin, "the first." That is, the first in rank of the "princes," or the angels. In other words, Michael, the archangel." The proper meaning of this name (מיכאל mı̂ ykâ'ê l) is, "Who as God," and is a name given, undoubtedly, from some resemblance to God. The exact reason why it is given is not anywhere stated; but may it not be this - that one looking on the majesty and glory of the chief of the angels would instinctively ask, "Who, after all, is like God? Even this lofty angel, with all his glory, cannot be compared to the high and lofty One." Whatever may have been the reason of the appellation, however, the name in the Scriptures has a definite application, and is given to the chief one of the angels. Compare the notes at Jde 1:9. The word "Michael," as a proper name, occurs several times in the Scriptures, Num 13:13; Ch1 5:13; Ch1 6:40; Ch1 7:3; Ch1 8:16; Ch1 12:20; Ch1 27:18; Ch2 21:2; Ezr 8:8. It is used as applicable to an angel or archangel in the following places: Dan 10:13, Dan 10:21; Dan 12:1; Jde 1:9; Rev 12:7. Little more is known of him than
(a) that he occupied the rank which entitled him to be called an archangel; and
(b) that he sustained, in the time of Daniel, the relation of patron of Israel before God Dan 10:21.
That an "angel" is referred to here is manifest, for,
(1) It occurs in the account of transactions conducted by an angel.
(2) The use of the word elsewhere leads to this supposition.
(3) What is said to have been done is the appropriate work of an angel. This is apparent, because Gabriel, the speaker, says that what was done was beyond his power to accomplish. He was effectually resisted and thwarted by the counsels of Persia, until one of higher wisdom and rank than himself came to his aid. He could, therefore, have been no less than an angel, and was clearly a being of a higher rank than Gabriel himself.
(4) The phrase "one of the chief princes" sustains this interpretation. It implies that he was one of those who held an exalted rank among those who are called "princes," and if this word in this connection denotes angels, then Michael was an angel, and one of the most exalted of the angels. This accords with the appellation given to him by Jude - "the archangel."
Came to help me - He does not state in what way this was done, but it is fairly implied that it was by securing better counsels at the court of Persia - counsels more favorable to the Hebrews, and different from those which would have been carried out under the auspices of him who is called "the prince of Persia." There is nothing in the passage to forbid the supposition that it was by so influencing the mind of the king and his ministers as to dispose them to favor the return of the Jews, or to afford them facilities to rebuild their temple, or to remove some of the obstacles which would tend to pRev_ent their restoration.
And I remained there with the kings of Persia - The kings of Persia here, in the plural, must mean the rulers. There was properly but one king of that nation, though the name may have been given to subordinate rulers, or perhaps to those who had been kings in their own country, and whose countries had been subdued by the Persian arms, and who now resided, with more or less authority, at the Persian court. The phrase "I remained there" has been variously translated. The Vulgate renders it as in our version. The Greek, "And I left him (to wit, Michael) there with the prince of the kingdom of Persia." The Syriac, "And I was hindered there against the prince of the Persians." Luther, "Then obtained I the victory with the kings in Persia." Lengerke, "Then obtained I the ascendency (Vorrang) among the kings of Persia." That is, as he explains it, "I obtained the victory; I secured this result that my counsel in behalf of the Jewish people pRev_ailed," p. 503.
The same explanation is given by Geier, Gesenius, DeWette, Havernick. The word יתר yâ thar properly means, to hang out and over; to be redundant; to remain or be left; to be over and above; to excel, etc. Hence, the notion in Niphal, of excelling others, of getting the ascendency, of obtaining a victory. This is, undoubtedly, the meaning here, for he was not left with the kings of Persia; he did not remain there. The true idea is, that by the help of Michael, who came to his aid, he was enabled so far to influence the Persian counsels against the purposes of him who is called the "prince of Persia," as to secure the favors for the Hebrew people which Daniel sought by prayer; and having done this, he came at once to him. The only delay in the case was what was caused by the purposes of the Persian court, and by the difficulty of securing such arrangements there as to favor the Hebrew people, and to facilitate their return to their own country. Having done this, he came at once to Daniel to announce the long series of events which would follow pertaining to his people, and in reference to which his mind had been so much affected during his protracted period of devotion.
Such is the explanation of the literal meaning of this difficult passage. Now, in reference to the second point suggested as necessary to its proper interpretation its real meaning - the exact truth taught in it, the following remarks may be made:
(1) There was early a pRev_ailing opinion that special angels had the charge of individuals, as their guardians; and the same idea existed respecting nations, that their affairs were assigned to particular celestial beings. This notion among the Hebrews was found in this form - that they were "angels, or created" beings of exalted rank who thus presided over the affairs of men. Among the Greeks, and other pagan nations, the form which it took was, that they were gods or tutelary divinities, and hence, each people, each class, each family, each house, had its own god. The Hebrews never approximated to this opinion so far as to suppose that these beings were divine, or that they occupied the place of the supreme God - Jehovah - who was peculiarly their covenant God, and who was the only true God. They did admit the supposition, however, that there might be guardian angels of their own nation, and the same idea seems to have pRev_ailed among them in regard to other nations. This is clearly the idea in the passage before us, that while Michael was, in a peculiar sense, entrusted with the affairs of the Hebrew people, there were intelligent invisible beings of angelic rank who presided over other nations, and who influenced their counsels. It does not appear by any means that it was supposed that in all cases these were good beings, for the counsels of the nations were too often malignant and evil to admit of this supposition. In the ease before us, it is evidently supposed that the influence of the presiding angel of Persia was adverse to what was right, and such as should be counteracted by one who came from heaven. Compare the notes at Eph 2:2.
(2) No one can demonstrate that this is not so. The existence of wicked angels is no more incredible in itself than the existence of wicked men, and that they should influence nations and rulers is in itself no more improbable than that distinguished statesmen should. There may be, indeed, no foundation for the opinion that particular angels axe assigned to particular individuals or nations, as peculiar guardians; but it may be true, notwithstanding, that some one of these fallen spirits for if there are any such beings at all, they are numerous - may have special influence over a particular individual or nation. If it be said that we know too little about this to enable us to make any positive statements in favor of this opinion, it should also be said that we know too little to enable us to make any positive statements against it; and for aught anyone can prove, it may be so. No one has a right to assume that it is not so; no one can demonstrate that it is not so.
It may be said further, that things look as if this were so. There are many influences on nations and individuals; many things that occur that can be most easily accounted for on the supposition that there is such an agency from some invisible quarter. If we admit the reality of such influence, and such interpositions, the things which occur are more easily explained than if we deny it. There are measures taken; plans proposed; influences exerted; schemes adopted - there are things from an unseen quarter to give prosperity, or to thwart the best laid plans, that cannot be well explained without the supposition of such an interference; things which perplex all philosophers and all historians in accounting for them; things which cannot be anticipated or explained on any known principles of human nature. If we admit the reality of the influence of invisible beings, as in the case before us, the solution becomes comparatively easy; at least we find phenomena just such as we should expect on such a supposition.
(3) It may be added, also, in regard to the particular case before us
(a) that the counsels against the Jews to pRev_ent their return to their own land, and to embarrass them, were such as we should anticipate on the supposition that an evil angel - an enemy of God and his people - had influenced the Persian rulers; and
(b) that the changes wrought in those counsels in favor of the Jews, facilitating their return to their own land, were such as we should expect to find on the supposition that those counsels and plans were overruled and changed by the interposition say of Gabriel and Michael.
And similar events often happen. There are such changes in the counsels of nations, and in the minds of rulers, as would occur on the supposition that superior beings were engaged in thwarting evil plans, and influencing those who have the power to do right. In reference to the Jews in their exile, there had been a long series of acts of opposition and oppression pursued by the governments of the East, as if under the direction of some malignant spirit; then a series of acts in their favor followed, as if the change had been brought about by the interposition of some benignant angel. These facts are the historical basis on which the representation is here made.
In reference to the third point suggested pertaining to this passage - the practical truths taught that may be of use to us - it may be remarked that the great truth is, that the answer to prayer is often delayed, not by any indisposition on the part of God to answer it, and not by any purpose not to answer it, and not by the mere intention of trying our faith, but "by the necessary arrangements to bring it about." It is of such a nature that it cannot be answered at once. It requires time to make important changes; to influence the minds of men; to remove obstacles; to raise up friends; to put in operation agencies that shall secure the thing desired. There is some obstacle to be overcome. There is some plan of evil to be checked and stayed. There is some agency to be used which is not now in existence, and which is to be created. The opposition of the "prince of Persia" could not be overcome at once, and it was necessary to bring in the agency of a higher power - that of Michael - to effect the change.
This could not be done in a moment, a day, or a week, and hence, the long delay of three "full weeks" before Daniel had an assurance that his prayers would be answered. So it often happens now. We pray for the conversion of a child; yet there may be obstacles to his conversion, unseen by us, which are to be patiently removed, and perhaps by a foreign influence, before it can be done. Satan may have already secured a control over his heart, which, is to be broken gradually, before the prayer shall be answered. We pray for the removal of the evils of intemperance, of slavery, of superstition, of idolatry; yet these may be so interlocked with the customs of a country, with the interests of men, and with the laws, that they cannot be at once eradicated except by miracle, and the answer to the prayer seems to be long delayed. We pray for the universal spread of the gospel of Christ; yet how many obstacles are to be overcome, and how many arrangements made, before this prayer can be fully answered; and how many tears are to be shed, and perils encountered, and lives sacrificed, before the prayer of the church shall be fully answered, and the earth shall be filled with the knowledge of the Lord. The duty, then, which is taught, is that of patience, of perseverance, of faith in God, of a firm belief that he is true to all his promises, and that he is a hearer of prayer - though the blessing seems long delayed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: the prince: Dan 10:20; Ezr 4:4-6, Ezr 4:24; Zac 3:1, Zac 3:2; Eph 6:12; Th1 2:18
Michael: Dan 10:21, Dan 12:1; Jde 1:9; Rev 12:7
one: or, the first, Col 2:10; Pe1 3:22
Geneva 1599
10:13 But the (h) prince of the kingdom of Persia withstood me one and twenty days: but, lo, (i) Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
(h) Meaning Cambyses, who reigned in his father's absence, and did not only for this time hinder the building of the temple, but would have further raged, if God had not sent me to resist him: and therefore I have stayed for the profit of the Church.
(i) Even though God could by one angel destroy all the world, yet to assure his children of his love he sends forth double power, even Michael, that is, Christ Jesus the head of angels.
John Gill
10:13 But the prince of the kingdom of Persia withstood me one and twenty days,.... Which was just the time Daniel had been mourning and fasting, Dan 10:2, and the angel had had his instructions to acquaint him with the Lord's answer to his prayers: by "the prince of the kingdom of Persia" is not to be understood the then reigning king of Persia, Cyrus, or his son Cambyses; who either of them would have been called rather king of Persia; nor were they able to withstand an angel, and such an one as Gabriel; nor is a good angel meant, the tutelar one of this kingdom; for it cannot be reasonably thought that good angels should militate against one another; but an evil angel, either Satan, the prince and god of this world, or one of his principal angels under him, employed by him to do what mischief he could in the court of Persia, against the people of God, the Jews; and with this sense agree the contests ascribed to Satan and the Angel of the Lord concerning Joshua, Zech 3:1 and to Michael and the devil disputing about the body of Moses, Jude 1:9 and to Michael and his angels, and the devil and his angels, warring in heaven, Rev_ 12:7, now Gabriel's business in the court of Persia was to work upon the minds of the king of Persia and his nobles, and to influence their counsels, and put them on such measures as would be in favour of the Jews, and be encouraging to them to go on in the rebuilding of their city and temple: in this he was withstood and opposed by an evil spirit that counterworked him; by exasperating the spirit of Cambyses against them; by stirring up the Samaritans to corrupt the Persian courtiers with gifts, to take their part against the Jews; and by influencing them to accept of their gifts, and act in their favour; and this business on the angel's hands, to oppose these measures, detained him at the Persian court for the three weeks Daniel had been fasting and praying:
but, lo, Michael one of the chief Princes, came to help me; called in the New Testament an Archangel, the Prince of angels, the Head of all principality and power; and is no other than Christ the Son of God, an uncreated Angel; who is "one", or "the first of the chief Princes" (x), superior to angels, in nature, name, and office; he came to "help" Gabriel, not as a fellow creature, but as the Lord of hosts; not as a fellow soldier, but as General of the armies in heaven and earth, as superior to him in wisdom and strength; and he helped him by giving him fresh counsels, orders, and instructions, which he following succeeded:
and I remained there with the kings of Persia; with the king of Persia and his nobles, putting into execution the orders Michael had given him, and so baffled the designs of the evil spirit; and this retarded him from being with the prophet one and twenty days. The Septuagint and Arabic versions very wrongly render the words, "and I left him there with the kings of Persia"; as if Michael was left there by Gabriel, whereas it was just the reverse.
(x) "primus", Junius & Tremellius.
John Wesley
10:13 Withstood me - God suffered the wicked counsels of Cambyses to take place awhile; but Daniel by his prayers, and the angel by his power, overcame him at last: and this very thing laid a foundation of the ruin of the Persian monarchies. Michael - Michael here is commonly supposed to mean Christ. I remained - To counter - work their designs against the people of God.
Robert Jamieson, A. R. Fausset and David Brown
10:13 prince of . . . Persia--the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" (Dan 10:12), the good angel did not come to him until more than three weeks had elapsed (Dan 10:4).
one and twenty days--answering to the three weeks of Daniel's mourning (Dan 10:2).
Michael--that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.
help me--Michael, as patron of Israel before God (Dan 10:21; Dan 12:1), "helped" to influence the Persian king to permit the Jews' return to Jerusalem.
I remained--I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. GESENIUS translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.
10:1310:13: Եւ իշխան թագաւորութեանն Պարսից կայր հակառա՛կ ինձ զքսան եւ զմի օր. եւ ահա Միքայէլ՝ մի յառաջին իշխանացն եկն օգնել ինձ. եւ թողի՛ զնա անդ ընդ իշխանի թագաւորութեանն Պարսից.
13 Պարսից թագաւորութեան մի իշխան հակառակւում էր ինձ քսանմէկ օր, եւ ահա Միքայէլը՝ աւագ իշխաններից մէկը, եկաւ օգնելու ինձ. թողեցի նրան այնտեղ պարսից թագաւորութեան իշխանի հետ
14 Հիմա քեզի եկայ, որպէս զի իմացնեմ թէ վերջին օրերը քու ժողովուրդիդ ինչ պիտի պատահի, վասն զի տեսիլքը ապագային համար է»։
Եւ իշխան թագաւորութեանն Պարսից կայր հակառակ ինձ զքսան եւ զմի օր. եւ ահա Միքայէլ, մի յառաջին իշխանացն, եկն օգնել ինձ. եւ [181]թողի զնա անդ ընդ իշխանի թագաւորութեանն`` Պարսից:

10:13: Եւ իշխան թագաւորութեանն Պարսից կայր հակառա՛կ ինձ զքսան եւ զմի օր. եւ ահա Միքայէլ՝ մի յառաջին իշխանացն եկն օգնել ինձ. եւ թողի՛ զնա անդ ընդ իշխանի թագաւորութեանն Պարսից.
13 Պարսից թագաւորութեան մի իշխան հակառակւում էր ինձ քսանմէկ օր, եւ ահա Միքայէլը՝ աւագ իշխաններից մէկը, եկաւ օգնելու ինձ. թողեցի նրան այնտեղ պարսից թագաւորութեան իշխանի հետ
14 Հիմա քեզի եկայ, որպէս զի իմացնեմ թէ վերջին օրերը քու ժողովուրդիդ ինչ պիտի պատահի, վասն զի տեսիլքը ապագային համար է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1310:13 Но князь царства Персидского стоял против меня двадцать один день; но вот, Михаил, один из первых князей, пришел помочь мне, и я остался там при царях Персидских.
10:14 καὶ και and; even εἶπέν επω say; speak μοι μοι me ἦλθον ερχομαι come; go ὑποδεῖξαί υποδεικνυμι give an example; indicate σοι σοι you τί τις.1 who?; what? ὑπαντήσεται υπανταω meet τῷ ο the λαῷ λαος populace; population σου σου of you; your ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day ἔτι ετι yet; still γὰρ γαρ for ὅρασις ορασις appearance; vision εἰς εις into; for ἡμέρας ημερα day
10:14 וּ û וְ and בָ֨אתִי֙ vˈāṯî בוא come לַ la לְ to הֲבִ֣ינְךָ֔ hᵃvˈînᵊḵˈā בין understand אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִקְרָ֥ה yiqrˌā קרה meet לְ lᵊ לְ to עַמְּךָ֖ ʕammᵊḵˌā עַם people בְּ bᵊ בְּ in אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end הַ ha הַ the יָּמִ֑ים yyāmˈîm יֹום day כִּי־ kî- כִּי that עֹ֥וד ʕˌôḏ עֹוד duration חָזֹ֖ון ḥāzˌôn חָזֹון vision לַ la לְ to † הַ the יָּמִֽים׃ yyāmˈîm יֹום day
10:14. veni autem ut docerem te quae ventura sunt populo tuo in novissimis diebus quoniam adhuc visio in diesBut I am come to teach thee what things shall befall thy people in the latter days, for as yet the vision is for days.
14. Now I am come to make thee understand what shall befall thy people in the latter days: for the vision is yet for days.
10:14. But I have come to teach you what will happen to your people in the latter days, because the vision is for a long time from now.”
10:14. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision [is] for [many] days.
But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia:

10:13 Но князь царства Персидского стоял против меня двадцать один день; но вот, Михаил, один из первых князей, пришел помочь мне, и я остался там при царях Персидских.
10:14
καὶ και and; even
εἶπέν επω say; speak
μοι μοι me
ἦλθον ερχομαι come; go
ὑποδεῖξαί υποδεικνυμι give an example; indicate
σοι σοι you
τί τις.1 who?; what?
ὑπαντήσεται υπανταω meet
τῷ ο the
λαῷ λαος populace; population
σου σου of you; your
ἐπ᾿ επι in; on
ἐσχάτου εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
ἔτι ετι yet; still
γὰρ γαρ for
ὅρασις ορασις appearance; vision
εἰς εις into; for
ἡμέρας ημερα day
10:14
וּ û וְ and
בָ֨אתִי֙ vˈāṯî בוא come
לַ la לְ to
הֲבִ֣ינְךָ֔ hᵃvˈînᵊḵˈā בין understand
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִקְרָ֥ה yiqrˌā קרה meet
לְ lᵊ לְ to
עַמְּךָ֖ ʕammᵊḵˌā עַם people
בְּ bᵊ בְּ in
אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end
הַ ha הַ the
יָּמִ֑ים yyāmˈîm יֹום day
כִּי־ kî- כִּי that
עֹ֥וד ʕˌôḏ עֹוד duration
חָזֹ֖ון ḥāzˌôn חָזֹון vision
לַ la לְ to
הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
10:14. veni autem ut docerem te quae ventura sunt populo tuo in novissimis diebus quoniam adhuc visio in dies
But I am come to teach thee what things shall befall thy people in the latter days, for as yet the vision is for days.
10:14. But I have come to teach you what will happen to your people in the latter days, because the vision is for a long time from now.”
10:14. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision [is] for [many] days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Не имея однако возможности выполнить молитву Даниила: борьба с князем царства персидского не окончена и в будущем предстоит ее продолжение (ст. 20), Ангел обещается открыть пророку судьбу его народа в отдаленные времена. Насколько можно догадываться по ст. 20, под ними разумеется период греко-македонского владычества ("придет князь Греции"). Изложению истории этого последнего в его отношениях к богоизбранному народу и посвящено откровение 11: гл.
Adam Clarke: Commentary on the Bible - 1831
10:14: For yet the vision is for many days - There are many things which remain yet to be revealed, and the time of their accomplishment is very distant.
Albert Barnes: Notes on the Bible - 1834
10:14: Now I am come to make thee understand ... - After these long delays, and after the arrangements have been made necessary to bring about the objects sought by your prayers.
In the latter days - In future times - extending down to the last period of the world. See the notes at Isa 2:2.
For yet the vision is for many days - Extends far into future time. It is probable that the prayer of Daniel referred more particularly to what he desired should soon occur - the restoration of the people to their own land; the angel informs him that the disclosures which he was to make covered a much more extended period, and embraced more important events. So it is often. The answer to prayer often includes much more than we asked for, and the abundant blessings that are conferred, beyond what we supplicate, are vastly beyond a compensation for the delay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: in the: Dan 2:28; Gen 49:1; Deu 4:30, Deu 31:21; Isa 2:2; Hos 3:5; Mic 4:1; Ti2 3:1
the vision: Dan 10:1, Dan 8:26, Dan 12:4, Dan 12:9; Hab 2:3; Heb 2:3
Carl Friedrich Keil and Franz Delitzsch
10:14
With this joyful message the angel comes to Daniel, to open up to him what would befall his people in the last time. The punctuation of יקרה (shall befall) is according to יקרא (Gen 49:1); the Kethiv יקרה has the correct form. חימים בּאחרית as Dan 2:28, the Messianic world-time, in Dan 8:17 is called the time of the end. "For," the angel adds, "the vision refers, or stretches itself out, to the days." ליּמים, with the article, are the days of the אחרית (the latter time), the Messianic world-time. חזון is the revelation which in Dan 10:1 is called דּבר and מראה, the following revelation in Daniel 11. Kliefoth is incorrect in thinking on the revelations already given, Daniel 7, 8, 9, to Daniel, regarding which the angel now seeks to bring to him further understanding. For although those revelations stretch out to the last time, and the revelations in Daniel 11 only give further disclosures regarding it, yet neither does the angel who speaks to Daniel here thus represent the matter, nor does the form of the revelation Daniel 10-12, namely, the majestic appearance of the Angel of the Lord, not a common angel-revelation, correspond with this supposition. חזון also cannot, without further definition, refer to those earlier revelations; and the opinion that הבּין denotes the understanding, as distinguished from the revelation or proclamation, does not accord with the usual style of Daniel's language. הבּין denotes here, as in Dan 8:16, the interpretation of the vision, which in both cases contains the things which shall befall the people of God in the future. Cf. Dan 9:22, where יבּין is used of the announcement of the revelation of God regarding the seventy weeks.
Geneva 1599
10:14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the (k) vision [is] for [many] days.
(k) For even though the Prophet Daniel would end and cease, yet his doctrine would continue until the coming of Christ, for the comfort of his Church.
John Gill
10:14 Now I am come to make thee to understand what shall befall thy people in the latter days,.... The contest being over with the prince of Persia, and having got an advantage, and carried his point in favour of the Jews; he came directly to Daniel, to inform him of what should befall the people of the Jews in the succeeding monarchies, especially in the times of Antiochus; and even of all that should befall them until the Messiah came, as Aben Ezra rightly interprets it; for the last days generally design the days of the Messiah; see Gen 49:1,
for yet the vision is for many days; before it will be accomplished; reaching not only to the times of Antiochus, three hundred years after this, but even to the times of antichrist, of whom he was a type; and to the resurrection of the dead, and the end of time, as the two next chapters show; see Hab 2:3.
Robert Jamieson, A. R. Fausset and David Brown
10:14 what shall befall thy people in the latter days--an intimation that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming--calamities of which Antiochus' persecutions were the type.
vision is for many days--that is, extends far into the future.
10:1410:14: եւ եկի խելամուտ առնել զքեզ որչափ ինչ ա՛նցք անցանելոց իցեն ընդ ժողովուրդ քո յաւուրս յետինս. զի տեսիլդ յաւո՛ւրս է[12241]։ [12241] Ոմանք. Անցք անցանիցեն ընդ։
14 եւ եկայ քեզ հասկացնելու, թէ վերջին օրերին ինչ դէպքեր պիտի պատահեն քո ժողովրդին, որովհետեւ տեսիլքդ գալիք օրերի համար է”:
15 Անոր խօսքերը լսածիս պէս՝ երեսս դէպի գետինը ծռեցի ու համր մնացի։
եւ եկի խելամուտ առնել զքեզ որչափ ինչ անցք անցանելոց իցեն ընդ ժողովուրդ քո յաւուրս յետինս. զի [182]տեսիլդ յաւուրս է:

10:14: եւ եկի խելամուտ առնել զքեզ որչափ ինչ ա՛նցք անցանելոց իցեն ընդ ժողովուրդ քո յաւուրս յետինս. զի տեսիլդ յաւո՛ւրս է[12241]։
[12241] Ոմանք. Անցք անցանիցեն ընդ։
14 եւ եկայ քեզ հասկացնելու, թէ վերջին օրերին ինչ դէպքեր պիտի պատահեն քո ժողովրդին, որովհետեւ տեսիլքդ գալիք օրերի համար է”:
15 Անոր խօսքերը լսածիս պէս՝ երեսս դէպի գետինը ծռեցի ու համր մնացի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1410:14 А теперь я пришел возвестить тебе, что будет с народом твоим в последние времена, так как видение относится к отдаленным дням>>.
10:15 καὶ και and; even ἐν εν in τῷ ο the αὐτὸν αυτος he; him λαλῆσαι λαλεω talk; speak μετ᾿ μετα with; amid ἐμοῦ εμου my τὰ ο the προστάγματα προσταγμα this; he ἔδωκα διδωμι give; deposit τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἐσιώπησα σιωπαω still
10:15 וּ û וְ and בְ vᵊ בְּ in דַבְּרֹ֣ו ḏabbᵊrˈô דבר speak עִמִּ֔י ʕimmˈî עִם with כַּ ka כְּ as † הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these נָתַ֧תִּי nāṯˈattî נתן give פָנַ֛י fānˈay פָּנֶה face אַ֖רְצָה ʔˌarṣā אֶרֶץ earth וְ wᵊ וְ and נֶאֱלָֽמְתִּי׃ neʔᵉlˈāmᵊttî אלם bind
10:15. cumque loqueretur mihi huiuscemodi verbis deieci vultum meum ad terram et tacuiAnd when he was speaking such words to me, I cast down my countenance to the ground, and held my peace.
15. and when he had spoken unto me according to these words, I set my face toward the ground, and was dumb.
10:15. And while he was speaking words to me in this way, I cast my face down to the ground and was silent.
10:15. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision [is] for [many] days:

10:14 А теперь я пришел возвестить тебе, что будет с народом твоим в последние времена, так как видение относится к отдаленным дням>>.
10:15
καὶ και and; even
ἐν εν in
τῷ ο the
αὐτὸν αυτος he; him
λαλῆσαι λαλεω talk; speak
μετ᾿ μετα with; amid
ἐμοῦ εμου my
τὰ ο the
προστάγματα προσταγμα this; he
ἔδωκα διδωμι give; deposit
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐσιώπησα σιωπαω still
10:15
וּ û וְ and
בְ vᵊ בְּ in
דַבְּרֹ֣ו ḏabbᵊrˈô דבר speak
עִמִּ֔י ʕimmˈî עִם with
כַּ ka כְּ as
הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
נָתַ֧תִּי nāṯˈattî נתן give
פָנַ֛י fānˈay פָּנֶה face
אַ֖רְצָה ʔˌarṣā אֶרֶץ earth
וְ wᵊ וְ and
נֶאֱלָֽמְתִּי׃ neʔᵉlˈāmᵊttî אלם bind
10:15. cumque loqueretur mihi huiuscemodi verbis deieci vultum meum ad terram et tacui
And when he was speaking such words to me, I cast down my countenance to the ground, and held my peace.
10:15. And while he was speaking words to me in this way, I cast my face down to the ground and was silent.
10:15. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:15: I set my face toward the ground - He was standing upright, Dan 10:11, and he now bent his body in reverence, and looked down upon the ground.
And became dumb - Found himself unable to speak.
Albert Barnes: Notes on the Bible - 1834
10:15: And when he had spoken such words ... - Daniel was naturally overcome by the communication which had been made to him. The manner in which the prayer was answered seems to have been entirely different from what he had expected. The presence of a heavenly being; the majesty of his appearance; the assurance that he gave that he had come to answer his prayer; and the fact that he had important Rev_elations to make respecting the future, overcame him, and he laid his face upon the ground in silence. Is there any one of us who would not be awed into profound silence if a heavenly messenger should stand before us to disclose what was to occur to us, to our families, to our friends, to our country, in far-distant years?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: I set: Dan 10:9, Dan 8:18; Eze 24:27, Eze 33:22; Luk 1:20
Carl Friedrich Keil and Franz Delitzsch
10:15
In these verses it is further related how Daniel was gradually raised up and made capable of receiving the revelation of God. The communication of the angel hitherto had not fully gained this object. Daniel "stood trembling," but he could not yet speak. With his face bent towards the earth he was as yet speechless. Then one having the likeness of a man touched his lips, whereby he received the power of speech, and could address him who stood before him, and utter the complaint: "By the vision anguish, i.e., violent terror, has fallen upon me: woes are turned upon me." For this style of speech cf. 1Kings 4:19, and for the matter itself, cf. Is 21:3; Is 13:8. For the following כּח עצרתּי ולא (and I have no strength, Dan 10:16), cf. Dan 10:8.
John Gill
10:15 And when he had spoken such words unto me,.... As before related, concerning the contest between him and the prince of Persia; and especially concerning what would befall the people of the Jews in the latter day:
I set my face toward the ground; not being able to look up; his eyes were fixed upon the earth like one confounded and thunderstruck, filled with amazement and wonder:
and I became dumb; not able to speak a word, as is the case of persons sometimes in surprise, or through excess of any of the passions: this arose either from the majesty of the angel; or rather from the nature and importance of the things he said; or from a consciousness of his own impurity, and so of his unworthiness to converse with so exalted a creature, and to be favoured with such secrets. The Arabic version is, "and I supplicated"; very wrongly.
John Wesley
10:15 I set my face - I prostrated myself upon the earth. And I became dumb - Thro' astonishment.
Robert Jamieson, A. R. Fausset and David Brown
10:15 face toward the ground--in humble reverence (Gen 19:1).
dumb--with overwhelming awe.
10:1510:15: Եւ ՚ի խօսելն նորա ընդ իս ըստ բանիցս այսոցիկ, անկա՛յ ՚ի վերայ երեսաց իմոց յերկիր՝ եւ կայի հիացեալ։
15 Եւ երբ նա այսպէս խօսում էր ինձ հետ, գետին ընկայ իմ երեսի վրայ եւ քարացել էի:
16 Ահա մարդու որդիի կերպարանքով մէկը շրթունքներուս դպաւ ու բերանս բացուեցաւ ու խօսեցայ ու դիմացս կայնողին ըսի. «Ո՛վ Տէր իմ, այս տեսիլքով ցաւերս վրաս դարձան։ Ալ ոյժ չունիմ։
Եւ ի խօսելն նորա ընդ իս ըստ բանիցս այսոցիկ` անկայ ի վերայ երեսաց իմոց յերկիր, եւ կայի հիացեալ:

10:15: Եւ ՚ի խօսելն նորա ընդ իս ըստ բանիցս այսոցիկ, անկա՛յ ՚ի վերայ երեսաց իմոց յերկիր՝ եւ կայի հիացեալ։
15 Եւ երբ նա այսպէս խօսում էր ինձ հետ, գետին ընկայ իմ երեսի վրայ եւ քարացել էի:
16 Ահա մարդու որդիի կերպարանքով մէկը շրթունքներուս դպաւ ու բերանս բացուեցաւ ու խօսեցայ ու դիմացս կայնողին ըսի. «Ո՛վ Տէր իմ, այս տեսիլքով ցաւերս վրաս դարձան։ Ալ ոյժ չունիմ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1510:15 Когда он говорил мне такие слова, я припал лицем моим к земле и онемел.
10:16 καὶ και and; even ἰδοὺ ιδου see!; here I am ὡς ως.1 as; how ὁμοίωσις ομοιωσις likening χειρὸς χειρ hand ἀνθρώπου ανθρωπος person; human ἥψατό απτομαι grasp; touch μου μου of me; mine τῶν ο the χειλέων χειλος lip; shore καὶ και and; even ἤνοιξα ανοιγω open up τὸ ο the στόμα στομα mouth; edge μου μου of me; mine καὶ και and; even ἐλάλησα λαλεω talk; speak καὶ και and; even εἶπα επω say; speak τῷ ο the ἑστηκότι ιστημι stand; establish ἀπέναντί απεναντι before; contrary μου μου of me; mine κύριε κυριος lord; master καὶ και and; even ὡς ως.1 as; how ὅρασις ορασις appearance; vision ἀπεστράφη αποστρεφω turn away; alienate ἐπὶ επι in; on τὸ ο the πλευρόν πλευρον of me; mine ἐπ᾿ επι in; on ἐμέ εμε me καὶ και and; even οὐκ ου not ἦν ειμι be ἐν εν in ἐμοὶ εμοι me ἰσχύς ισχυς force
10:16 וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold כִּ ki כְּ as דְמוּת֙ ḏᵊmûṯ דְּמוּת likeness בְּנֵ֣י bᵊnˈê בֵּן son אָדָ֔ם ʔāḏˈām אָדָם human, mankind נֹגֵ֖עַ nōḡˌēₐʕ נגע touch עַל־ ʕal- עַל upon שְׂפָתָ֑י śᵊfāṯˈāy שָׂפָה lip וָ wā וְ and אֶפְתַּח־ ʔeftaḥ- פתח open פִּ֗י pˈî פֶּה mouth וָ wā וְ and אֲדַבְּרָה֙ ʔᵃḏabbᵊrˌā דבר speak וָ wā וְ and אֹֽמְרָה֙ ʔˈōmᵊrā אמר say אֶל־ ʔel- אֶל to הָ hā הַ the עֹמֵ֣ד ʕōmˈēḏ עמד stand לְ lᵊ לְ to נֶגְדִּ֔י neḡdˈî נֶגֶד counterpart אֲדֹנִ֗י ʔᵃḏōnˈî אָדֹון lord בַּ ba בְּ in † הַ the מַּרְאָה֙ mmarʔˌā מַרְאָה vision נֶהֶפְכ֤וּ nehefᵊḵˈû הפך turn צִירַי֙ ṣîrˌay צִיר convulsion עָלַ֔י ʕālˈay עַל upon וְ wᵊ וְ and לֹ֥א lˌō לֹא not עָצַ֖רְתִּי ʕāṣˌartî עצר restrain כֹּֽחַ׃ kˈōₐḥ כֹּחַ strength
10:16. et ecce quasi similitudo filii hominis tetigit labia mea et aperiens os meum locutus sum et dixi ad eum qui stabat contra me domine mi in visione tua dissolutae sunt conpages meae et nihil in me remansit viriumAnd behold as it were the likeness of a son of man touched my lips: then I opened my mouth and spoke, and said to him that stood before me: O my lord, at the sight of thee my joints are loosed, and no strength hath remained in me.
16. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake and said unto him that stood before me, O my lord, by reason of the vision my sorrows are turned upon me, and I retain no strength.
10:16. And behold, something in the likeness of a son of man touched my lips. Then, opening my mouth, I spoke and said to him who stood before me, “My lord, at the sight of you, my limbs became weak and no strength has remained in me.
10:16. And, behold, [one] like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb:

10:15 Когда он говорил мне такие слова, я припал лицем моим к земле и онемел.
10:16
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ὡς ως.1 as; how
ὁμοίωσις ομοιωσις likening
χειρὸς χειρ hand
ἀνθρώπου ανθρωπος person; human
ἥψατό απτομαι grasp; touch
μου μου of me; mine
τῶν ο the
χειλέων χειλος lip; shore
καὶ και and; even
ἤνοιξα ανοιγω open up
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
καὶ και and; even
ἐλάλησα λαλεω talk; speak
καὶ και and; even
εἶπα επω say; speak
τῷ ο the
ἑστηκότι ιστημι stand; establish
ἀπέναντί απεναντι before; contrary
μου μου of me; mine
κύριε κυριος lord; master
καὶ και and; even
ὡς ως.1 as; how
ὅρασις ορασις appearance; vision
ἀπεστράφη αποστρεφω turn away; alienate
ἐπὶ επι in; on
τὸ ο the
πλευρόν πλευρον of me; mine
ἐπ᾿ επι in; on
ἐμέ εμε me
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἐν εν in
ἐμοὶ εμοι me
ἰσχύς ισχυς force
10:16
וְ wᵊ וְ and
הִנֵּ֗ה hinnˈē הִנֵּה behold
כִּ ki כְּ as
דְמוּת֙ ḏᵊmûṯ דְּמוּת likeness
בְּנֵ֣י bᵊnˈê בֵּן son
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
נֹגֵ֖עַ nōḡˌēₐʕ נגע touch
עַל־ ʕal- עַל upon
שְׂפָתָ֑י śᵊfāṯˈāy שָׂפָה lip
וָ וְ and
אֶפְתַּח־ ʔeftaḥ- פתח open
פִּ֗י pˈî פֶּה mouth
וָ וְ and
אֲדַבְּרָה֙ ʔᵃḏabbᵊrˌā דבר speak
וָ וְ and
אֹֽמְרָה֙ ʔˈōmᵊrā אמר say
אֶל־ ʔel- אֶל to
הָ הַ the
עֹמֵ֣ד ʕōmˈēḏ עמד stand
לְ lᵊ לְ to
נֶגְדִּ֔י neḡdˈî נֶגֶד counterpart
אֲדֹנִ֗י ʔᵃḏōnˈî אָדֹון lord
בַּ ba בְּ in
הַ the
מַּרְאָה֙ mmarʔˌā מַרְאָה vision
נֶהֶפְכ֤וּ nehefᵊḵˈû הפך turn
צִירַי֙ ṣîrˌay צִיר convulsion
עָלַ֔י ʕālˈay עַל upon
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
עָצַ֖רְתִּי ʕāṣˌartî עצר restrain
כֹּֽחַ׃ kˈōₐḥ כֹּחַ strength
10:16. et ecce quasi similitudo filii hominis tetigit labia mea et aperiens os meum locutus sum et dixi ad eum qui stabat contra me domine mi in visione tua dissolutae sunt conpages meae et nihil in me remansit virium
And behold as it were the likeness of a son of man touched my lips: then I opened my mouth and spoke, and said to him that stood before me: O my lord, at the sight of thee my joints are loosed, and no strength hath remained in me.
10:16. And behold, something in the likeness of a son of man touched my lips. Then, opening my mouth, I spoke and said to him who stood before me, “My lord, at the sight of you, my limbs became weak and no strength has remained in me.
10:16. And, behold, [one] like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:16: Like the similitude of the sons of men - I think Gabriel is here meant, who appeared to Daniel in a human form; and so in Dan 10:18, and see also Dan 9:21.
Touched my lips - Before this he was unable to speak.
By the vision - The vision that I have already had, and of which I have not a proper knowledge has greatly afflicted me, because I see it intimates grievous calamities to my people. See Dan 9:26.
Albert Barnes: Notes on the Bible - 1834
10:16: And, behold, one like the similitude of the sons of men touched my lips - In the form of a man. The reference here is undoubtedly to Gabriel appearing to Daniel in human form. Why he does not name him is unknown; nor is there any intimation whether he changed his form as he now approached the prophet. It would seem not improbable that, seeing the effect of his presence and his words on Daniel, he laid aside some of the manifestations of awe and majesty in which he had at first appeared to him, and approached him as a man, and placed his hands on his lips - as a sign that he should speak, or as imparting power to him to speak. See the notes at Isa 6:6-7.
I opened my mouth, and spake - His fear was removed, and he was now able to address the heavenly messenger.
O my lord - A title of respectful address, but without indicating the rank of him to whom it is applied.
By the vision my sorrows are turned upon me - The word rendered "sorrows" (צירים tsı̂ yrı̂ ym) means, properly, "writhings, throes, pains," as of a woman in travail, Isa 13:8; Isa 21:3; Sa1 4:19; and then any deep pain or anguish. Here it refers to "terror or fright," as so great as to prostrate the strength of Daniel. The word rendered "are turned" (נהפכוּ nehepekû - from הפך hâ phak) means, in Niphal. to turn one's self about, to turn back. The same phrase which is used here occurs also in Sa1 4:19, "her pains turned upon her;" that is, came upon her. Perhaps we should express the idea by saying that they rolled upon us, or over us - like the surges of the ocean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: like: Dan 10:5, Dan 10:6, Dan 10:18, Dan 8:15, Dan 9:21; Eze 1:26; Phi 2:7, Phi 2:8; Rev 1:13
touched: Dan 10:10; Isa 6:7; Jer 1:9; Eze 3:27, Eze 33:22; Luk 1:64, Luk 21:15
my Lord: Dan 10:17, Dan 12:8; Exo 4:10, Exo 4:13; Jos 5:14; Jdg 6:13, Jdg 6:15, Jdg 13:8; Joh 20:28
my sorrows: Dan 10:8, Dan 10:9, Dan 7:15, Dan 7:28, Dan 8:17, Dan 8:27; Ecc 1:18
Geneva 1599
10:16 And, behold, (l) [one] like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, (m) by the vision my sorrows are turned upon me, and I have retained no strength.
(l) This was the same angel that spoke with him before in the appearance of a man.
(m) I was overcome with fear and sorrow, when I saw the vision.
John Gill
10:16 And, behold, one like the similitude of the sons of men,.... Not the man clothed with linen, or Christ; but either the same angel, Gabriel, who appeared more manifestly to him in a human form; or another of the attendants of Christ, who also had the similitude of a man:
touched my lips; with his hand, as the Prophet Isaiah's were, by a seraph, with a live coal from the altar, Is 6:7, thereby restoring him to his speech, and giving him freedom and boldness to make use of it; and removing from him his impurity, and a sense of it, which occasioned his silence:
then I opened my mouth, and spake freely, and yet with all becoming modesty:
and said unto him that stood before me, O lord; the angel that appeared in the likeness of a man, and stood before the prophet, and touched his lips, whom he calls "lord"; not because of sovereignty and dominion over him, which belong to Christ, as the Creator of all things, and Head of the church; but for honour's sake, being a noble and exalted creature:
by the vision my sorrows are turned upon me; on sight of the glorious object represented to him in the vision, pains seized his body in all parts of it, sharp and pungent, like those of a woman in travail. Gussetius (y) interprets it of the knuckle bones, which turned in the pan of them, like the hinges of a door, of which the word is used, Prov 26:14, and this through the tendons being loosed by the dissipation of the spirits; and this sense the Vulgate Latin version gives countenance to,
my joints are dissolved; the Septuagint, Syriac, and Arabic versions, are, "my inward parts or bowels are turned in me: and I have retained no strength"; See Gill on Dan 10:8.
(y) Comment. Ebr. p. 713.
John Wesley
10:16 One like the sons of men - This likewise seems to have been Gabriel. I have retained no strength - Tho' he appeared to him, and spake to him as a man, yet Daniel could not bear his presence, without some dread.
Robert Jamieson, A. R. Fausset and David Brown
10:16 touched my lips--the same significant action wherewith the Son of man accompanied His healing of the dumb (Mk 7:33). He alone can give spiritual utterance (Is 6:6-7; Eph 6:19), enabling one to "open the mouth boldly." The same one who makes dumb (Dan 10:15) opens the mouth.
sorrows--literally, "writhings" as of a woman in travail.
10:1610:16: Եւ ահա իբրեւ ՚ի նմանութիւն որդւոյ մարդոյ մերձենայր ՚ի շրթունս իմ. բացի զբերան իմ եւ խօսեցայ. եւ ասեմ ցայրն որ կայր յանդիման ինձ. Տէր՝ յերեւելդ քո ինձ՝ խռովեցա՛ւ փոր իմ յիս, եւ ո՛չ գոյ յիս զօրութիւն։
16 Եւ ահա նա, ինչպէս մարդու որդի, մօտենում էր իմ շրթունքներին. ես բացեցի բերանս, խօսեցի ու ասացի այն մարդուն, որ իմ դիմացն էր. “Տէ՛ր, երբ դու երեւացիր ինձ, աղիքներս գալարուեցին, ուժ չկար մէջս.
17 Իմ Տէրոջս ծառան իր Տէրոջը հետ ի՞նչպէս պիտի կրնայ խօսիլ, վասն զի հիմակուընէ վրաս ոյժ չկայ ու վրաս շունչ չմնաց»։
Եւ ահա իբրեւ ի նմանութիւն որդւոյ մարդոյ մերձենայր ի շրթունս իմ. բացի զբերան իմ եւ խօսեցայ, եւ ասեմ ցայրն որ կայր յանդիման ինձ. Տէր, յերեւելդ քո ինձ` խռովեցաւ փոր իմ յիս, եւ ոչ գոյ յիս զօրութիւն:

10:16: Եւ ահա իբրեւ ՚ի նմանութիւն որդւոյ մարդոյ մերձենայր ՚ի շրթունս իմ. բացի զբերան իմ եւ խօսեցայ. եւ ասեմ ցայրն որ կայր յանդիման ինձ. Տէր՝ յերեւելդ քո ինձ՝ խռովեցա՛ւ փոր իմ յիս, եւ ո՛չ գոյ յիս զօրութիւն։
16 Եւ ահա նա, ինչպէս մարդու որդի, մօտենում էր իմ շրթունքներին. ես բացեցի բերանս, խօսեցի ու ասացի այն մարդուն, որ իմ դիմացն էր. “Տէ՛ր, երբ դու երեւացիր ինձ, աղիքներս գալարուեցին, ուժ չկար մէջս.
17 Իմ Տէրոջս ծառան իր Տէրոջը հետ ի՞նչպէս պիտի կրնայ խօսիլ, վասն զի հիմակուընէ վրաս ոյժ չկայ ու վրաս շունչ չմնաց»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1610:16 Но вот, некто, по виду похожий на сынов человеческих, коснулся уст моих, и я открыл уста мои, стал говорить и сказал стоящему передо мною:
10:17 καὶ και and; even πῶς πως.1 how δυνήσεται δυναμαι able; can ὁ ο the παῖς παις child; boy λαλῆσαι λαλεω talk; speak μετὰ μετα with; amid τοῦ ο the κυρίου κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even ἐγὼ εγω I ἠσθένησα ασθενεω infirm; ail καὶ και and; even οὐκ ου not ἔστιν ειμι be ἐν εν in ἐμοὶ εμοι me ἰσχύς ισχυς force καὶ και and; even πνεῦμα πνευμα spirit; wind οὐ ου not κατελείφθη καταλειπω leave behind; remain ἐν εν in ἐμοί εμοι me
10:17 וְ wᵊ וְ and הֵ֣יךְ hˈêḵ הֵיךְ how יוּכַ֗ל yûḵˈal יכל be able עֶ֤בֶד ʕˈeveḏ עֶבֶד servant אֲדֹנִי֙ ʔᵃḏōnˌî אָדֹון lord זֶ֔ה zˈeh זֶה this לְ lᵊ לְ to דַבֵּ֖ר ḏabbˌēr דבר speak עִם־ ʕim- עִם with אֲדֹ֣נִי ʔᵃḏˈōnî אָדֹון lord זֶ֑ה zˈeh זֶה this וַ wa וְ and אֲנִ֤י ʔᵃnˈî אֲנִי i מֵ mē מִן from עַ֨תָּה֙ ʕˈattā עַתָּה now לֹֽא־ lˈō- לֹא not יַעֲמָד־ yaʕᵃmoḏ- עמד stand בִּ֣י bˈî בְּ in כֹ֔חַ ḵˈōₐḥ כֹּחַ strength וּ û וְ and נְשָׁמָ֖ה nᵊšāmˌā נְשָׁמָה breath לֹ֥א lˌō לֹא not נִשְׁאֲרָה־ nišʔᵃrā- שׁאר remain בִֽי׃ vˈî בְּ in
10:17. et quomodo poterit servus domini mei loqui cum domino meo nihil enim in me remansit virium sed et halitus meus intercluditurAnd how can the servant of my lord speak with my lord? for no strength remaineth in me; moreover, my breath is stopped.
17. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither was there breath left in me.
10:17. And so, how can the servant of my lord speak with my lord? For no strength remains in me; and even my breathing is hindered.”
10:17. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
And, behold, [one] like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength:

10:16 Но вот, некто, по виду похожий на сынов человеческих, коснулся уст моих, и я открыл уста мои, стал говорить и сказал стоящему передо мною: <<господин мой! от этого видения внутренности мои повернулись во мне, и не стало во мне силы.
10:17
καὶ και and; even
πῶς πως.1 how
δυνήσεται δυναμαι able; can
ο the
παῖς παις child; boy
λαλῆσαι λαλεω talk; speak
μετὰ μετα with; amid
τοῦ ο the
κυρίου κυριος lord; master
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγὼ εγω I
ἠσθένησα ασθενεω infirm; ail
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
ἐμοὶ εμοι me
ἰσχύς ισχυς force
καὶ και and; even
πνεῦμα πνευμα spirit; wind
οὐ ου not
κατελείφθη καταλειπω leave behind; remain
ἐν εν in
ἐμοί εμοι me
10:17
וְ wᵊ וְ and
הֵ֣יךְ hˈêḵ הֵיךְ how
יוּכַ֗ל yûḵˈal יכל be able
עֶ֤בֶד ʕˈeveḏ עֶבֶד servant
אֲדֹנִי֙ ʔᵃḏōnˌî אָדֹון lord
זֶ֔ה zˈeh זֶה this
לְ lᵊ לְ to
דַבֵּ֖ר ḏabbˌēr דבר speak
עִם־ ʕim- עִם with
אֲדֹ֣נִי ʔᵃḏˈōnî אָדֹון lord
זֶ֑ה zˈeh זֶה this
וַ wa וְ and
אֲנִ֤י ʔᵃnˈî אֲנִי i
מֵ מִן from
עַ֨תָּה֙ ʕˈattā עַתָּה now
לֹֽא־ lˈō- לֹא not
יַעֲמָד־ yaʕᵃmoḏ- עמד stand
בִּ֣י bˈî בְּ in
כֹ֔חַ ḵˈōₐḥ כֹּחַ strength
וּ û וְ and
נְשָׁמָ֖ה nᵊšāmˌā נְשָׁמָה breath
לֹ֥א lˌō לֹא not
נִשְׁאֲרָה־ nišʔᵃrā- שׁאר remain
בִֽי׃ vˈî בְּ in
10:17. et quomodo poterit servus domini mei loqui cum domino meo nihil enim in me remansit virium sed et halitus meus intercluditur
And how can the servant of my lord speak with my lord? for no strength remaineth in me; moreover, my breath is stopped.
10:17. And so, how can the servant of my lord speak with my lord? For no strength remains in me; and even my breathing is hindered.”
10:17. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:17: Neither is there breath - He could not breathe freely; he was almost suffocated with sorrow.
Albert Barnes: Notes on the Bible - 1834
10:17: For how card the servant of this my lord - Acknowledging his humble and lowly condition and rank in the presence of an angel - a messenger now sent from heaven.
Neither is there breath left in me - That is, he was utterly overcome and prostrate. He felt that he was incapable of speaking in the presence of one who tied descended from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: the servant of this my lord: or, this servant of my lord, Mat 22:43, Mat 22:44; Mar 12:36
talk: Gen 32:20; Exo 24:10, Exo 24:11, Exo 33:20; Jdg 6:22, Jdg 13:21-23; Isa 6:1-5; Joh 1:18
straightway: Dan 10:8
Carl Friedrich Keil and Franz Delitzsch
10:17
Therefore he may not talk with this Lord, i.e., with Him who appeared before him in such dread majesty; and he is yet in such a state, since all strength has departed from him and his breath has gone, that he fears he must die; cf. 3Kings 17:17. Then once more one like the appearance of a man touched him. אדם כּמראה is in reality = אדם בּני כּדּמוּת: both forms of expression leave the person of him who touched him undefined, and only state that the touching proceeded from some one who was like a man, or that it was such as proceeds from men, and are like the expression used in Dan 10:19, "a hand touched me." From this it does not follow that he who spoke to him touched him, but only that it was a spiritual being, who appeared like to a man. After thus being touched for the third time (Dan 10:18), the encouragement of the angel that talked with him imparted to him full strength, so that he could calmly listen to and observe his communication.
John Gill
10:17 For how can the servant of this my lord talk with this my lord?.... Or, "talk with that my lord?" (z) pointing to the man clothed in linen, who appeared so glorious, and whom Daniel knew to be more than a man; and therefore he, who was a mere mortal sinful man, and reckoned himself a servant of the angel of the Lord that was now before him, and had touched him, and was conversing with him, and to whom he was greatly inferior, must be very unfit and unworthy to have conversation with one that was infinitely above him; "with such an one", his Lord, as Noldius (a) renders it, as Christ the Son of God, the Head of angels, King of kings, and Lord of lords; what was he, dust and ashes, that he should speak unto him, or be admitted to any discourse with him? so sensible was he of the greatness of Christ, and of his own frailty, sinfulness, and nothingness;
for as for me, straightway there remained no strength in me; as soon as ever he saw this great and glorious person; See Gill on Dan 10:8,
neither is there breath left in me: when he fainted away, and became like a dead man; and though he was raised up again, and set upon his feet, and had a little recovered his speech, yet it was with great difficulty that he breathed and spoke; as it is with men when their spirits are greatly oppressed, it is as if their life and soul were gone out of them, and they move more like dead than living men.
(z) "cum domino meo illo", Pagninus, Montanus, Munster, Junius & Tremellius. (a) Concord. Ebr. Part. p. 353.
Robert Jamieson, A. R. Fausset and David Brown
10:17 this . . . this my lord--to avoid the tautology in English Version, join rather "this," with "servant," "How can this servant of my lord (that is, how can I who am so feeble) talk with this my lord (who is so majestic)?" Thus Daniel gives the reason why he is so overwhelmed with awe [MAURER].
10:1710:17: Եւ զիա՞րդ կարիցէ ծառայ քո տէր խօսել ընդ տեառն իմում. եւ ո՛չ եւս է յիս զօրութիւն կալոյ, եւ շունչ ո՛չ մնաց յիս։
17 եւ ինչպէ՞ս կարող է քո ծառան, տէ՛ր, խօսել իմ Տիրոջ հետ: Ես այլեւս զօրութիւն չունեմ, եւ շունչ չմնաց իմ մէջ”:
18 Այն մարդու կերպարանք ունեցողը նորէն ինծի դպաւ եւ զիս ուժովցուց
Եւ զիա՞րդ կարիցէ ծառայ [183]քո, տէր,`` խօսել ընդ տեառն իմում. եւ ոչ եւս է յիս զօրութիւն կալոյ, եւ շունչ ոչ մնաց յիս:

10:17: Եւ զիա՞րդ կարիցէ ծառայ քո տէր խօսել ընդ տեառն իմում. եւ ո՛չ եւս է յիս զօրութիւն կալոյ, եւ շունչ ո՛չ մնաց յիս։
17 եւ ինչպէ՞ս կարող է քո ծառան, տէ՛ր, խօսել իմ Տիրոջ հետ: Ես այլեւս զօրութիւն չունեմ, եւ շունչ չմնաց իմ մէջ”:
18 Այն մարդու կերպարանք ունեցողը նորէն ինծի դպաւ եւ զիս ուժովցուց
zohrab-1805▾ eastern-1994▾ western am▾
10:1710:17 И как может говорить раб такого господина моего с таким господином моим? ибо во мне нет силы, и дыхание замерло во мне>>.
10:18 καὶ και and; even προσέθηκε προστιθημι add; continue καὶ και and; even ἥψατό απτομαι grasp; touch μου μου of me; mine ὡς ως.1 as; how ὅρασις ορασις appearance; vision ἀνθρώπου ανθρωπος person; human καὶ και and; even κατίσχυσέ κατισχυω force down; prevail με με me
10:18 וַ wa וְ and יֹּ֧סֶף yyˈōsef יסף add וַ wa וְ and יִּגַּע־ yyiggaʕ- נגע touch בִּ֛י bˈî בְּ in כְּ kᵊ כְּ as מַרְאֵ֥ה marʔˌē מַרְאֶה sight אָדָ֖ם ʔāḏˌām אָדָם human, mankind וַֽ wˈa וְ and יְחַזְּקֵֽנִי׃ yᵊḥazzᵊqˈēnî חזק be strong
10:18. rursum ergo tetigit me quasi visio hominis et confortavit meTherefore, he that looked like a man, touched me again, and strengthened me.
18. Then there touched me again one like the appearance of a man, and he strengthened me.
10:18. Therefore, he who looked like a man, touched me again and strengthened me.
10:18. Then there came again and touched me [one] like the appearance of a man, and he strengthened me,
For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me:

10:17 И как может говорить раб такого господина моего с таким господином моим? ибо во мне нет силы, и дыхание замерло во мне>>.
10:18
καὶ και and; even
προσέθηκε προστιθημι add; continue
καὶ και and; even
ἥψατό απτομαι grasp; touch
μου μου of me; mine
ὡς ως.1 as; how
ὅρασις ορασις appearance; vision
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
κατίσχυσέ κατισχυω force down; prevail
με με me
10:18
וַ wa וְ and
יֹּ֧סֶף yyˈōsef יסף add
וַ wa וְ and
יִּגַּע־ yyiggaʕ- נגע touch
בִּ֛י bˈî בְּ in
כְּ kᵊ כְּ as
מַרְאֵ֥ה marʔˌē מַרְאֶה sight
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וַֽ wˈa וְ and
יְחַזְּקֵֽנִי׃ yᵊḥazzᵊqˈēnî חזק be strong
10:18. rursum ergo tetigit me quasi visio hominis et confortavit me
Therefore, he that looked like a man, touched me again, and strengthened me.
10:18. Therefore, he who looked like a man, touched me again and strengthened me.
10:18. Then there came again and touched me [one] like the appearance of a man, and he strengthened me,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:18: Then there came again, and touched me ... - The same one is here referred to doubtless who is mentioned in Dan 10:16 - the angel. He came to him again in this condescending and familiar manner in order to allay his fears, and to prepare him to receive his communications with entire calmness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: again: Dan 10:10, Dan 10:16, Dan 8:18
he: Sa1 23:15; Job 16:5, Job 23:6; Isa 35:3, Isa 35:4; Luk 22:32, Luk 22:43; Act 18:23; Co2 12:9, Co2 12:10; Eph 3:16; Phi 4:13; Col 1:11
John Gill
10:18 Then there came again and touched me one like the appearance of a man,.... Or one like a man again touched him; the same that touched him before, Dan 10:16, perhaps Gabriel, since he uses the same language in the following verse as he does Dan 10:11,
and he strengthened me; both in body and mind, by his free and familiar conversation with him, and the comfortable words he spoke to him, a divine power accompanying them for that purpose.
Robert Jamieson, A. R. Fausset and David Brown
10:18 again . . . touched me--It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure.
10:1810:18: Եւ յաւե՛լ եւս մերձեցաւ յիս իբրեւ զտեսիլ մարդոյ, եւ զօրացոյց զիս[12242], [12242] Ոմանք. Եւ յաւել եւ մերձեցաւ։
18 Նա էլ աւելի մօտեցաւ ինձ մարդու տեսքով, զօրացրեց ինձ եւ ասաց.
19 Ու ըսաւ. «Մի՛ վախնար, ո՛վ սիրելի մարդ, խաղաղութիւն ըլլայ քեզի, ուժովցի՛ր ու քաջ եղիր»։ Երբ անիկա ինծի հետ խօսեցաւ, ուժովցայ ու ըսի. «Թող խօսի իմ Տէրս, վասն զի ուժովցուցիր զիս»։
Եւ յաւել եւս մերձեցաւ յիս իբրեւ զտեսիլ մարդոյ, եւ զօրացոյց զիս:

10:18: Եւ յաւե՛լ եւս մերձեցաւ յիս իբրեւ զտեսիլ մարդոյ, եւ զօրացոյց զիս[12242],
[12242] Ոմանք. Եւ յաւել եւ մերձեցաւ։
18 Նա էլ աւելի մօտեցաւ ինձ մարդու տեսքով, զօրացրեց ինձ եւ ասաց.
19 Ու ըսաւ. «Մի՛ վախնար, ո՛վ սիրելի մարդ, խաղաղութիւն ըլլայ քեզի, ուժովցի՛ր ու քաջ եղիր»։ Երբ անիկա ինծի հետ խօսեցաւ, ուժովցայ ու ըսի. «Թող խօսի իմ Տէրս, վասն զի ուժովցուցիր զիս»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1810:18 Тогда снова прикоснулся ко мне тот человеческий облик и укрепил меня
10:19 καὶ και and; even εἶπέ ερεω.1 state; mentioned μοι μοι me ἄνθρωπος ανθρωπος person; human ἐλεεινὸς ελεεινος pitiful εἶ ειμι be μὴ μη not φοβοῦ φοβεω afraid; fear ὑγίαινε υγιαινω healthy ἀνδρίζου ανδριζομαι man; valiant καὶ και and; even ἴσχυε ισχυω have means; have force καὶ και and; even ἐν εν in τῷ ο the λαλῆσαι λαλεω talk; speak αὐτὸν αυτος he; him μετ᾿ μετα with; amid ἐμοῦ εμου my ἴσχυσα ισχυω have means; have force καὶ και and; even εἶπα επω say; speak λαλησάτω λαλεω talk; speak ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὅτι οτι since; that ἐνίσχυσέ ενισχυω fortify; prevail με με me
10:19 וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say אַל־ ʔal- אַל not תִּירָ֧א tîrˈā ירא fear אִישׁ־ ʔîš- אִישׁ man חֲמֻדֹ֛ות ḥᵃmuḏˈôṯ חֲמֻדֹות desirables שָׁלֹ֥ום šālˌôm שָׁלֹום peace לָ֖ךְ lˌāḵ לְ to חֲזַ֣ק ḥᵃzˈaq חזק be strong וַ wa וְ and חֲזָ֑ק ḥᵃzˈāq חזק be strong וּֽ ˈû וְ and כְ ḵᵊ כְּ as דַבְּרֹ֤ו ḏabbᵊrˈô דבר speak עִמִּי֙ ʕimmˌî עִם with הִתְחַזַּ֔קְתִּי hiṯḥazzˈaqtî חזק be strong וָ wā וְ and אֹֽמְרָ֛ה ʔˈōmᵊrˈā אמר say יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord כִּ֥י kˌî כִּי that חִזַּקְתָּֽנִי׃ ḥizzaqtˈānî חזק be strong
10:19. et dixit noli timere vir desideriorum pax tibi confortare et esto robustus cumque loqueretur mecum convalui et dixi loquere domine mi quia confortasti meAnd he said: Fear not, O man of desires, peace be to thee: take courage, and be strong. And when he spoke to me, I grew strong, and I said: Speak, O my lord, for thou hast strengthened me.
19. And he said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he spake unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.
10:19. And he said, “Fear not, O man of longing. May peace be with you. Take courage and be strong.” And when he spoke to me, I recovered, and I said, “Speak, my lord, for you have strengthened me.”
10:19. And said, O man greatly beloved, fear not: peace [be] unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.
Then there came again and touched me [one] like the appearance of a man, and he strengthened me:

10:18 Тогда снова прикоснулся ко мне тот человеческий облик и укрепил меня
10:19
καὶ και and; even
εἶπέ ερεω.1 state; mentioned
μοι μοι me
ἄνθρωπος ανθρωπος person; human
ἐλεεινὸς ελεεινος pitiful
εἶ ειμι be
μὴ μη not
φοβοῦ φοβεω afraid; fear
ὑγίαινε υγιαινω healthy
ἀνδρίζου ανδριζομαι man; valiant
καὶ και and; even
ἴσχυε ισχυω have means; have force
καὶ και and; even
ἐν εν in
τῷ ο the
λαλῆσαι λαλεω talk; speak
αὐτὸν αυτος he; him
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ἴσχυσα ισχυω have means; have force
καὶ και and; even
εἶπα επω say; speak
λαλησάτω λαλεω talk; speak
ο the
κύριός κυριος lord; master
μου μου of me; mine
ὅτι οτι since; that
ἐνίσχυσέ ενισχυω fortify; prevail
με με me
10:19
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
אַל־ ʔal- אַל not
תִּירָ֧א tîrˈā ירא fear
אִישׁ־ ʔîš- אִישׁ man
חֲמֻדֹ֛ות ḥᵃmuḏˈôṯ חֲמֻדֹות desirables
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
לָ֖ךְ lˌāḵ לְ to
חֲזַ֣ק ḥᵃzˈaq חזק be strong
וַ wa וְ and
חֲזָ֑ק ḥᵃzˈāq חזק be strong
וּֽ ˈû וְ and
כְ ḵᵊ כְּ as
דַבְּרֹ֤ו ḏabbᵊrˈô דבר speak
עִמִּי֙ ʕimmˌî עִם with
הִתְחַזַּ֔קְתִּי hiṯḥazzˈaqtî חזק be strong
וָ וְ and
אֹֽמְרָ֛ה ʔˈōmᵊrˈā אמר say
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
כִּ֥י kˌî כִּי that
חִזַּקְתָּֽנִי׃ ḥizzaqtˈānî חזק be strong
10:19. et dixit noli timere vir desideriorum pax tibi confortare et esto robustus cumque loqueretur mecum convalui et dixi loquere domine mi quia confortasti me
And he said: Fear not, O man of desires, peace be to thee: take courage, and be strong. And when he spoke to me, I grew strong, and I said: Speak, O my lord, for thou hast strengthened me.
10:19. And he said, “Fear not, O man of longing. May peace be with you. Take courage and be strong.” And when he spoke to me, I recovered, and I said, “Speak, my lord, for you have strengthened me.”
10:19. And said, O man greatly beloved, fear not: peace [be] unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:19: O man, greatly beloved - איש חמדות ish chamudoth, man of delights; the most amiable of men.
Let my lord speak - I am now so strengthened and encouraged, that I shall be able to bear any revelation that thou mayest make.
Albert Barnes: Notes on the Bible - 1834
10:19: And said, O man greatly beloved - See the notes at Dan 9:23.
Fear not - Neither at my presence, nor at what I have to say. There was nothing in the visitation of an angel that could be a ground of dread to a good man; there was nothing in what he had to communicate that could be a reasonable cause of alarm.
Be strong, yea, be strong - These are words of encouragement such as we address to those who are timid and fearful. We exhort them not to yield; to make a vigorous effort to meet danger, difficulty, or trial.
Let my lord speak - That is, I am now prepared to receive what you have to communicate.
For thou hast strengthened me - By your encouraging words, and by the kindness of your manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: O man: Dan 10:11, Dan 9:23; Joh 11:3, Joh 11:5, Joh 11:36, Joh 15:9-14, Joh 19:26, Joh 21:20
fear not: Dan 10:12; Jdg 6:23; Isa 41:10, Isa 41:14, Isa 43:1, Isa 43:2; Luk 24:36-38; Joh 14:27, Joh 16:33; Rev 1:17
be strong: Jos 1:6, Jos 1:7, Jos 1:9; Isa 35:4; Hag 2:4; Zac 8:9, Zac 8:13; Co1 16:13; Eph 6:10; Ti2 2:1
Let: Sa1 3:9, Sa1 3:10
thou hast: Dan 10:18; Psa 138:3; Co2 12:9
Geneva 1599
10:19 And said, O man greatly beloved, fear not: (n) peace [be] unto thee, be strong, yea, be strong. And when he had spoken unto me, I (o) was strengthened, and said, Let my lord speak; for thou hast strengthened me.
(n) He declares by this that God would be merciful to the people of Israel.
(o) Which declares that when God smites his children down, he does not immediately lift them up at once (for now the Angel had touched him twice), but by little and little.
John Gill
10:19 And said, O man, greatly beloved,..... Or, "man of desires", as before, Dan 10:11, which shows it to be the same here speaking as there, and probably Gabriel:
fear not; for a man has nothing to fear, from men or devils, that is beloved of the Lord; and especially from good angels, how glorious and majestic soever they are:
peace be unto thee; all prosperity of body and soul; inward peace of mind, a freedom from all hurry of thought, and commotion of the passions, and eternal peace and joy in the world to come:
be strong, yea, be strong; take heart, pull up the spirits, be of good courage, play the man; be strong in the Lord, and in his grace, and fear nothing: the word is repeated for the greater encouragement:
and when he had spoken unto me, I was strengthened: divine power going along with his word; the prophet found his bodily strength renewed, his spirits revived, his heart cheerful, and his soul comforted, and all fear and dread removed from him; which was owing to the energy of divine grace; for otherwise not only men, but angels too, would speak in vain:
and said, let my lord speak, for thou hast strengthened me; and so was able to bear the sight of him, support in his presence, and hear his words, and take in what he said, which before he was unfit for; so an angel may be an instrument of strengthening a saint, yea, a prophet, and even our Lord Jesus Christ himself as man, Lk 22:43.
Robert Jamieson, A. R. Fausset and David Brown
10:19 peace be unto thee--God is favorable to thee and to thy people Israel. See Judg 13:21-22, as to the fear of some evil resulting from a vision of angels.
10:1910:19: եւ ասէ. Մի՛ երկնչիր ա՛յր ցանկալի. խաղաղութիւն ընդ քեզ. զօրացի՛ր եւ քա՛ջ լեր. եւ ՚ի խօսել նորա ընդ իս՝ զօրացայ եւ ասեմ. Խօսեսցի՛ տէր՝ զի զօրացուցեր զիս[12243]։ [12243] Օրինակ մի. Խօսեսցի տէր իմ, զի։
19 “Մի վախեցիր, ա՛յր սիրելի, խաղաղութի՛ւն քեզ, զօրացի՛ր եւ քա՛ջ եղիր”: Երբ նա խօսում էր ինձ հետ, ես զօրացայ եւ ասացի. “Թող խօսի տէրը, քանի որ դու զօրացրիր ինձ”:
20 Անիկա ըսաւ. «Գիտե՞ս թէ ինչու համար քեզի եկայ։ Հիմա Պարսիկներու իշխանին դէմ պատերազմելու պիտի երթամ։ Երբ ես երթամ՝ Յոյներու իշխանը պիտի գայ։
եւ ասէ. Մի՛ երկնչիր, այր ցանկալի, խաղաղութիւն ընդ քեզ, զօրացիր եւ քաջ լեր. եւ ի խօսել նորա ընդ իս` զօրացայ եւ ասեմ. Խօսեսցի տէր, զի զօրացուցեր զիս:

10:19: եւ ասէ. Մի՛ երկնչիր ա՛յր ցանկալի. խաղաղութիւն ընդ քեզ. զօրացի՛ր եւ քա՛ջ լեր. եւ ՚ի խօսել նորա ընդ իս՝ զօրացայ եւ ասեմ. Խօսեսցի՛ տէր՝ զի զօրացուցեր զիս[12243]։
[12243] Օրինակ մի. Խօսեսցի տէր իմ, զի։
19 “Մի վախեցիր, ա՛յր սիրելի, խաղաղութի՛ւն քեզ, զօրացի՛ր եւ քա՛ջ եղիր”: Երբ նա խօսում էր ինձ հետ, ես զօրացայ եւ ասացի. “Թող խօսի տէրը, քանի որ դու զօրացրիր ինձ”:
20 Անիկա ըսաւ. «Գիտե՞ս թէ ինչու համար քեզի եկայ։ Հիմա Պարսիկներու իշխանին դէմ պատերազմելու պիտի երթամ։ Երբ ես երթամ՝ Յոյներու իշխանը պիտի գայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1910:19 и сказал: > И когда он говорил со мною, я укрепился и сказал: >.
10:20 καὶ και and; even εἶπεν επω say; speak πρός προς to; toward με με me γινώσκεις γινωσκω know τί τις.1 who?; what? ἦλθον ερχομαι come; go πρὸς προς to; toward σέ σε.1 you καὶ και and; even νῦν νυν now; present ἐπιστρέψω επιστρεφω turn around; return διαμάχεσθαι διαμαχομαι fight through μετὰ μετα with; amid τοῦ ο the στρατηγοῦ στρατηγος general βασιλέως βασιλευς monarch; king τῶν ο the Περσῶν περσης and; even ἐγὼ εγω I ἐξεπορευόμην εκπορευομαι emerge; travel out καὶ και and; even ἰδοὺ ιδου see!; here I am στρατηγὸς στρατηγος general Ἑλλήνων ελλην Hellēn; Ellin εἰσεπορεύετο εισπορευομαι intrude; travel into
10:20 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] יָדַ֨עְתָּ֙ yāḏˈaʕtā ידע know לָמָּה־ lāmmā- לָמָה why בָּ֣אתִי bˈāṯî בוא come אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now אָשׁ֔וּב ʔāšˈûv שׁוב return לְ lᵊ לְ to הִלָּחֵ֖ם hillāḥˌēm לחם fight עִם־ ʕim- עִם with שַׂ֣ר śˈar שַׂר chief פָּרָ֑ס pārˈās פָּרַס Persia וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i יֹוצֵ֔א yôṣˈē יצא go out וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold שַׂר־ śar- שַׂר chief יָוָ֖ן yāwˌān יָוָן [jawan, Greece] בָּֽא׃ bˈā בוא come
10:20. et ait numquid scis quare venerim ad te et nunc revertar ut proelier adversum principem Persarum cum enim egrederer apparuit princeps Graecorum veniensAnd he said: Dost thou know wherefore I am come to thee? And now I will return, to fight against the prince of the Persians. When I went forth, there appeared the prince of the Greeks coming.
20. Then said he, Knowest thou wherefore I am come unto thee? and now will I return to fight with the prince of Persia: and when I go forth, lo, the prince of Greece shall come.
10:20. And he said, “Do you not know why I have come to you? And next I will return, to fight against the leader of the Persians. When I was leaving, there appeared the leader of the Greeks arriving.
10:20. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.
And said, O man greatly beloved, fear not: peace [be] unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me:

10:19 и сказал: <<не бойся, муж желаний! мир тебе; мужайся, мужайся!>> И когда он говорил со мною, я укрепился и сказал: <<говори, господин мой; ибо ты укрепил меня>>.
10:20
καὶ και and; even
εἶπεν επω say; speak
πρός προς to; toward
με με me
γινώσκεις γινωσκω know
τί τις.1 who?; what?
ἦλθον ερχομαι come; go
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
νῦν νυν now; present
ἐπιστρέψω επιστρεφω turn around; return
διαμάχεσθαι διαμαχομαι fight through
μετὰ μετα with; amid
τοῦ ο the
στρατηγοῦ στρατηγος general
βασιλέως βασιλευς monarch; king
τῶν ο the
Περσῶν περσης and; even
ἐγὼ εγω I
ἐξεπορευόμην εκπορευομαι emerge; travel out
καὶ και and; even
ἰδοὺ ιδου see!; here I am
στρατηγὸς στρατηγος general
Ἑλλήνων ελλην Hellēn; Ellin
εἰσεπορεύετο εισπορευομαι intrude; travel into
10:20
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
יָדַ֨עְתָּ֙ yāḏˈaʕtā ידע know
לָמָּה־ lāmmā- לָמָה why
בָּ֣אתִי bˈāṯî בוא come
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
אָשׁ֔וּב ʔāšˈûv שׁוב return
לְ lᵊ לְ to
הִלָּחֵ֖ם hillāḥˌēm לחם fight
עִם־ ʕim- עִם with
שַׂ֣ר śˈar שַׂר chief
פָּרָ֑ס pārˈās פָּרַס Persia
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
יֹוצֵ֔א yôṣˈē יצא go out
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
שַׂר־ śar- שַׂר chief
יָוָ֖ן yāwˌān יָוָן [jawan, Greece]
בָּֽא׃ bˈā בוא come
10:20. et ait numquid scis quare venerim ad te et nunc revertar ut proelier adversum principem Persarum cum enim egrederer apparuit princeps Graecorum veniens
And he said: Dost thou know wherefore I am come to thee? And now I will return, to fight against the prince of the Persians. When I went forth, there appeared the prince of the Greeks coming.
10:20. And he said, “Do you not know why I have come to you? And next I will return, to fight against the leader of the Persians. When I was leaving, there appeared the leader of the Greeks arriving.
10:20. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:20: Knowest thou wherefore I come - So high art thou in the favor of God, that he hath sent me unto thee to give thee farther satisfaction; though I was elsewhere employed upon a most important mission, and I must speedily return to accomplish it, viz.: -
To fight with the king of Persia - To remove all the scruples of Cyrus, and to excite him to do all that God designs him to do for the restoration of my people, and the rebuilding of the city and temple of Jerusalem. Nothing less than a supernatural agency in the mind of Cyrus can account for his decree in favor of the Jews. He had no natural, no political inclination to it; and his reluctance to obey the heavenly motions is here represented as a fight between him and the angel.
The prince of Grecia shall come - I believe this refers to Alexander the Great, who was to destroy the Persian empire. See Dan 11:2-3 (note).
Albert Barnes: Notes on the Bible - 1834
10:20: Then said he, Knowest thou wherefore I come unto thee? - This was known by what the angel had said in Dan 10:14. He seems to have called his attention to it, and to have proposed the question, because Daniel had been so overcome by his fright that it might be doubtful whether he had understood him distinctly when he had told him the object of his coming. He therefore proposes the question here; and as the silence of Daniel seems to have been construed as a declaration that he did understand the purpose of the visit, he proceeds to unfold frilly the purport of his message.
And now will I return - That is, evidently, after he had made known to him the message which he came to deliver. He cannot mean that he would then leave Daniel, and return immediately to Persia, for he proceeds at length Dan. 11-12 to deliver his message to him, and to state what would occur in the world in future times.
To fight with the prince of Persia - In Dan 10:13, he says that he had had a contest with that "prince," and that in consequence of that he had been delayed on his journey to Daniel. By the interposition of Michael, the affairs of Persia had been so arranged that the opposition to what was desired by Daniel had been in part removed - so far, at least, as to make it certain that Iris prayers would be answered. See the note at that verse. But still it would seem that the difficulty was not entirely overcome, and that it would be desirable for him to return, and to complete the arrangements which had been commenced. There were still causes in existence in Persia which might tend to frustrate all these plans unless they were counteracted, and his presence might still be necessary there to secure the safe return of the exiles to their own land, and the means required to rebuild the city and temple. The simple meaning of this is, that it would be necessary to exert a farther influence at the Persian court in order to bring about the object desired; and this fact is expressed in language derived from the belief that angelic beings, good and bad, have much to do in controlling the minds of men.
And when I am gone forth - literally, "and I go forth." The meaning seems to be, that he would return to Persia, and would so direct affairs there that the welfare of the Jews would be promoted, and that protection would be extended to them. This, he says, he would continue as long as it was necessary, for when he should have gone forth, the king of Greece would come, and the affairs of Persia would be put on a new footing, but on such a footing as not to require his presence - for the government would be of itself favorable to the Jews. The sense is, that up to the time when this "king of Grecia" should come, there would be a state of things in the Persian court that would demand the presence of some being from heaven - exerting some constant influence to pRev_ent an outbreak against the Jews, and to secure their peace and prosperity; but that when the "king of Grecia" should come, he would himself favor their cause, and render the presence of the angel unnecessary. No one can prove that this is not a correct representation, or that the favor shown to the Jews at the Persian court during all the time of the rebuilding of the city and the temple, was not to be traced to some presiding influence from above, or that that was not put forth in connection with the ministration of an angelic being. Indeed, it is in accordance with all the teachings of the Bible that the disposition of kings and princes to show favor to the people of God, like all else that is good in this world, is to be traced to an influence from above; and it is not contrary to any of the laws of analogy, or anything with which we are acquainted pertaining to the spiritual world, to suppose that angelic interposition may be employed in any case in bringing about what is good.
Lo, the prince of Grecia shall come - Hebrew - יון yâ vâ n. There can be no doubt that Greece is intended. The word properly denotes Ionia (derived from this word), "the name of which province," says Gesenius, "as being adjacent to the East, and better known, was extended so as to comprehend the whole of Greece, as is expressly said by Greek writers themselves." - Lexicon By the "prince of Greece" here, there can be no doubt that there is reference to Alexander the Great, who conquered Persia. See Dan 11:1-4. The meaning here is, that when he should come, and conquer Persia, the opposition which the Hebrews had encountered from that country would cease, and there would then be no need of the interposition of the angel at the Persian court. The matter of fact was, that the Hebrews were favored by Alexander the Great, and that whatever there was in the Persian or Chaldean power which they had had reason to dread was then brought to an end, for all those Eastern governments were absorbed in the empire of Alexander - the Macedonian monarchy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: to fight: Dan 10:13; Isa 37:36; Act 12:23
the prince of Grecia: Dan 7:6, Dan 8:5-8, Dan 8:21, Dan 11:2-4
Carl Friedrich Keil and Franz Delitzsch
10:20
But before he communicated to Daniel what would befall his people in the "latter days" (Dan 10:14), he gives to him yet further disclosures regarding the proceedings in the spirit-kingdom which determine the fate of nations, and contain for Israel, in the times of persecution awaiting them, the comforting certainty that they had in the Angel of the Lord and in the guardian angel Michael a strong protection against the enmities of the heathen world. Kliefoth supposes that the angel who speaks in v. 20 - Daniel 11:1 gives a brief resum of the contents of his previous statement (Dan 10:12-14). But it is not so. These verses, 10:20-11:1, contain new disclosures not yet made known in Dan 11:12-19, although resembling the contents of Dan 10:13. Of the coming of the prince of Javan (v. 20b), and the help which the angel-prince renders to Darius (Dan 11:1), nothing is said in Dan 10:13; also what the Angel of the Lord, Dan 10:20, says regarding the conflict with the prince of Persia is different from that which is said in Dan 10:13. In Dan 10:13 he speaks of that which he has done before his coming to Daniel; in Dan 10:20, of that which he will now do. To the question, "Knowest thou wherefore I come unto thee?" no answer follows; it has, however, an affirmative sense, and is only an animated mode of address to remind Daniel of that which is said in Dan 10:12-14, and to impress it upon him as weighty and worthy of consideration. Then follows the new communication: "and now will I return to fight with the prince of Persia," i.e., to carry forward and bring to an end the victory gained for thee before my arrival over the demon of Persia, the spirit of the Persian kingdom.
The words which follow, 'וגו והנּה יוצא ואני (v. 20b, and when I am gone forth, lo, etc.), present some difficulty. The ואני in comparison with אשׁוּב (will I return) points to a contrast, and והנּה plainly indicates that which shall begin with the יוצא אני. By this, the union of the יוצא ואני with that which goes before and the adversative interpretation of והנּה (v. Leng.) is excluded. But יוצא is interpreted differently. Hvernick, Maurer, and others understand it of going forth to war; only we must not then think (with Maurer) of the war against the prince of Persia. "For he will do that even now (in the third year of Cyrus), and at this time the coming of the prince of Grecia has no meaning" (Hitzig). Hofmann and Hitzig understand, therefore, יוצא, in contrast to בּא, of a going forth from the conflict, as in 4Kings 11:7 "they shall go forth on the Sabbath" is placed over against "that enter in on the Sabbath" in 4Kings 11:5; but in an entirely different sense. Hitzig thus renders the clause: "when I have done with the Persians, and am on the point of departing, then shall the king of Grecia rise up against me." יון must then be the Seleucidan kingdom, and the שׂר the guardian spirit of Egypt - suppositions which need no refutation, while the interpretation of the words themselves fails by the arbitrary interpolation "against me" after בּא. According to Hofmann, the angel says that "he had to return and contend further with the prince of the people of Persia; and that when he has retired from this conflict, then shall the prince of the Grecian people come, compelling him to enter on a new war." This last clause Hofmann thus more fully illustrates: "Into the conflict with the prince of the people of Persia, which the angel retires from, the prince of the Grecian people enters, and against him he resumes it after that the Persian kingdom has fallen, and is then also helped by Michael, the prince of the Jewish people, in this war against the prince of Grecia, as he had been in the war against the prince of Persia" (Schriftbew. i. pp. 333, 334f.). But Hitzig and Kliefoth have, in opposition to this, referred to the incongruity which lies in the thought that the prince of Javan shall enter into the war of the angel against the Persians, and assume and carry it forward. The angel fights against the demon of Persia, not to destroy the Persians, but to influence the Persian king in favour of the people of God; on the contrary, the prince of Javan comes to destroy the Persian king. According to this, we cannot say that the prince of Javan enters into the place of the angel in the war. "The Grecians and the Persians much rather stand," as Hitzig rightly remarks, "on one side, and are adversaries of Michael and our שׂר," i.e., of the angel who spake to Daniel. Add to this, that although יצא, to go out, means also to go away, to go off, yet the meaning to go away from the conflict, to abandon it, is not confirmed: much rather יצא, sensu militari, always denotes only "to go out, forth, into the conflict;" cf. 1Kings 8:20; 1Kings 23:15; 1Chron 20:1; Job 39:21, etc. We have to take the word in this signification here (with C. B. Michaelis, Klief., and Kran.), only we must not, with Kranichfeld, supply the clause, "to another more extensive conflict," because this supplement is arbitrary, but rather, with Kliefoth, interpret the word generally as it stands of the going out of the angel to fight for the people of God, without excluding the war with the prince of Persia, or limiting it to this war. Thus the following will be the meaning of the passage: Now shall I return to resume and continue the war with the prince of Persia, to maintain the position gained (Dan 10:13) beside the kings of Persia; but when (while) I thus go forth to war, i.e., while I carry on this conflict, lo, the prince of Javan shall come (הנּה with the partic. בּא of the future) - then shall there be a new conflict. This last thought is not, it is true, expressly uttered, but it appears from Dan 10:21. The warring with the prince, i.e., the spirit of Persia hostile to Israel, refers to the oppositions which the Jews would encounter in the hindrances put in the way of their building the temple from the time of Cyrus to the time of Darius Hystaspes, and further under Xerxes and Artaxerxes till the rebuilding of the walls of Jerusalem by Nehemiah, as well as at a later time on the side of the Persian world-power, in the midst of all which difficulties the Angel of the Lord promises to guide the affairs of His people. יון שׂר is the spirit of the Macedonian world-kingdom, which would arise and show as great hostility as did the spirit of Persia against the people of God.
Geneva 1599
10:20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the (p) prince of Grecia shall come.
(p) Meaning that he would not only himself bridle the rage of Cambyses, but also the other kings of Persia by Alexander the King of Macedonia.
John Gill
10:20 Then said he, knowest thou wherefore I come unto thee?.... He had told him before, Dan 10:12, that it was on account of his prayers, and to bring an answer to them; and particularly to inform him what would befall his people in the latter day; and now, lest, through the hurry of his spirits, he had not observed it, or had forgot it, he reminds him of it, to stir up his desire the more after the knowledge of particulars, which he was now about to relate unto him: and now will I return to fight with the prince of Persia; the evil spirit, in the court of Persia, he had been contesting with before, and had got the better of by the help of Michael; but since this good angel had been with Daniel, the evil one had been working upon the king and counsellors of Persia, and had wrought them up to an indifference unto, or carelessness about, the affairs of the people of the Jews, and to listen to their adversaries, whereby the building of the city and temple went on heavily and slowly; and so things were, through the evil influence of Satan, more or less, until the twentieth year of Artaxerxes Longimanus: and, indeed, Satan was continually soliciting mischief against the Jews, and stirring up enemies to them in the court of Persia, as long as that monarchy lasted, though he had not always the wished for success; the times of Esther and Mordecai are a proof of this:
and when I am gone forth, lo, the prince of Grecia shall come; meaning, when he was gone forth from the court of Persia, having done his business he was sent about; confounded the schemes and baffled the designs of the evil spirit, conquered him, and obliged him to give way, and cease from being troublesome any more, and obtained peace and rest for the Jews, and settled their affairs: the Persian monarchy being translated to the Grecians, the evil spirit began to work among them, to put them on doing mischief to the people of God; as in Alexander himself, who set out against them, but was pacified by the meeting of the high priest; and more especially in his successors; and above all in Antiochus, who was a violent persecutor of them; which this clause, as well as the following prophecy, has a respect unto.
John Wesley
10:20 To fight - To oppose his mischievous designs.
Robert Jamieson, A. R. Fausset and David Brown
10:20 Knowest thou wherefore--The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (Dan 10:13). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels.
prince of Grecia shall come--Alexander the Great, who conquered Persia, and favored the Jews [CALVIN]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [GEJER].
10:2010:20: Եւ ասէ. Եթէ գիտիցե՞ս վասն էր եկի առ քեզ. եւ արդ դառնամ անդրէն տա՛լ պատերազմ ընդ իշխանին Պարսից. եւ ես երթայի՝ եւ իշխանն Յունաց գայր[12244]։ [12244] Օրինակ մի. Եւ ասէ ցիս, թէ գիտիցես։
20 Նա ասաց. “Գիտե՞ս թէ ինչու եկայ քեզ մօտ. այժմ վերադառնում եմ պատերազմելու պարսից իշխանի դէմ. ես գնում էի, իսկ յունաց իշխանը գալիս էր:
21 Բայց ես ճշմարտութեան գրքին մէջ գրուածը քեզի պիտի պատմեմ։ Ոեւէ մէկը չկայ, որ ինծի օգնէ, բայց միայն ձեր Միքայէլ իշխանը»։
Եւ ասէ. Եթէ գիտիցե՞ս վասն էր եկի առ քեզ. եւ արդ դառնամ անդրէն տալ պատերազմ ընդ իշխանին Պարսից. եւ ես երթայի, եւ իշխանն Յունաց գայր:

10:20: Եւ ասէ. Եթէ գիտիցե՞ս վասն էր եկի առ քեզ. եւ արդ դառնամ անդրէն տա՛լ պատերազմ ընդ իշխանին Պարսից. եւ ես երթայի՝ եւ իշխանն Յունաց գայր[12244]։
[12244] Օրինակ մի. Եւ ասէ ցիս, թէ գիտիցես։
20 Նա ասաց. “Գիտե՞ս թէ ինչու եկայ քեզ մօտ. այժմ վերադառնում եմ պատերազմելու պարսից իշխանի դէմ. ես գնում էի, իսկ յունաց իշխանը գալիս էր:
21 Բայց ես ճշմարտութեան գրքին մէջ գրուածը քեզի պիտի պատմեմ։ Ոեւէ մէկը չկայ, որ ինծի օգնէ, բայց միայն ձեր Միքայէլ իշխանը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2010:20 И он сказал:
10:21 καὶ και and; even μάλα μαλα.1 give an example; indicate σοι σοι you τὰ ο the πρῶτα πρωτος first; foremost ἐν εν in ἀπογραφῇ απογραφη registration ἀληθείας αληθεια truth καὶ και and; even οὐθεὶς ουδεις no one; not one ἦν ειμι be ὁ ο the βοηθῶν βοηθεω help μετ᾿ μετα with; amid ἐμοῦ εμου my ὑπὲρ υπερ over; for τούτων ουτος this; he ἀλλ᾿ αλλα but ἢ η or; than Μιχαηλ μιχαηλ Michaēl; Mikhel ὁ ο the ἄγγελος αγγελος messenger
10:21 אֲבָל֙ ʔᵃvˌāl אֲבָל verily אַגִּ֣יד ʔaggˈîḏ נגד report לְךָ֔ lᵊḵˈā לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָשׁ֥וּם rāšˌûm רשׁם inscribe בִּ bi בְּ in כְתָ֖ב ḵᵊṯˌāv כְּתָב writing אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness וְ wᵊ וְ and אֵ֨ין ʔˌên אַיִן [NEG] אֶחָ֜ד ʔeḥˈāḏ אֶחָד one מִתְחַזֵּ֤ק miṯḥazzˈēq חזק be strong עִמִּי֙ ʕimmˌî עִם with עַל־ ʕal- עַל upon אֵ֔לֶּה ʔˈēlleh אֵלֶּה these כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if מִיכָאֵ֖ל mîḵāʔˌēl מִיכָאֵל Michael שַׂרְכֶֽם׃ פ śarᵊḵˈem . f שַׂר chief
10:21. verumtamen adnuntiabo tibi quod expressum est in scriptura veritatis et nemo est adiutor meus in omnibus his nisi Michahel princeps vesterBut I will tell thee what is set down in the scripture of truth: and none is my helper in all these things, but Michael your prince.
21. But I will tell thee that which is inscribed in the writing of truth: and there is none that holdeth with me against these, but Michael your prince.
10:21. But, in truth, I announce to you what is expressed in the scripture of truth. And no one is my helper in all these things, except Michael your leader.”
10:21. But I will shew thee that which is noted in the scripture of truth: and [there is] none that holdeth with me in these things, but Michael your prince.
Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come:

10:20 И он сказал: <<знаешь ли, для чего я пришел к тебе? Теперь я возвращусь, чтобы бороться с князем Персидским; а когда я выйду, то вот, придет князь Греции.
10:21
καὶ και and; even
μάλα μαλα.1 give an example; indicate
σοι σοι you
τὰ ο the
πρῶτα πρωτος first; foremost
ἐν εν in
ἀπογραφῇ απογραφη registration
ἀληθείας αληθεια truth
καὶ και and; even
οὐθεὶς ουδεις no one; not one
ἦν ειμι be
ο the
βοηθῶν βοηθεω help
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ὑπὲρ υπερ over; for
τούτων ουτος this; he
ἀλλ᾿ αλλα but
η or; than
Μιχαηλ μιχαηλ Michaēl; Mikhel
ο the
ἄγγελος αγγελος messenger
10:21
אֲבָל֙ ʔᵃvˌāl אֲבָל verily
אַגִּ֣יד ʔaggˈîḏ נגד report
לְךָ֔ lᵊḵˈā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָשׁ֥וּם rāšˌûm רשׁם inscribe
בִּ bi בְּ in
כְתָ֖ב ḵᵊṯˌāv כְּתָב writing
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וְ wᵊ וְ and
אֵ֨ין ʔˌên אַיִן [NEG]
אֶחָ֜ד ʔeḥˈāḏ אֶחָד one
מִתְחַזֵּ֤ק miṯḥazzˈēq חזק be strong
עִמִּי֙ ʕimmˌî עִם with
עַל־ ʕal- עַל upon
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
מִיכָאֵ֖ל mîḵāʔˌēl מִיכָאֵל Michael
שַׂרְכֶֽם׃ פ śarᵊḵˈem . f שַׂר chief
10:21. verumtamen adnuntiabo tibi quod expressum est in scriptura veritatis et nemo est adiutor meus in omnibus his nisi Michahel princeps vester
But I will tell thee what is set down in the scripture of truth: and none is my helper in all these things, but Michael your prince.
10:21. But, in truth, I announce to you what is expressed in the scripture of truth. And no one is my helper in all these things, except Michael your leader.”
10:21. But I will shew thee that which is noted in the scripture of truth: and [there is] none that holdeth with me in these things, but Michael your prince.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:21: Noted in the scripture of truth - Perhaps this refers to what he had already written down. See the preceding visions, which Daniel did not fully understand, though a general impression from them had filled his heart with sorrow.
Michael your prince - The archangel mentioned before, Dan 10:13, and who has been always supposed to be appointed by God as the guardian of the Jewish nation. It appears that God chose to make use of the ministry of angels in this work; that angels, as they could be only in one place at one time, could not produce influence where they were not; and that, to carry on the operation on the mind of the Persian king, it was necessary that either Gabriel or Michael should be present with him, and when one went on another commission another took his place; see Dan 10:13. But we know so little of the invisible world that we cannot safely affirm any thing positively.
Albert Barnes: Notes on the Bible - 1834
10:21: But I will show thee what is noted in, the scripture of truth - The word noted here means "written, or recorded." The scripture of truth means the true writing, and the reference is doubtless to the Divine purposes or decrees in this matter - for
(a) there is no other writing where these things were then found;
(b) the angel came to make known what could be known in no other way, and therefore what was not yet found in any book to which man had access;
(c) this language accords with common representations in the Scriptures respecting future events.
They are described as written down in a book that is in the hands of God, in which are recorded all future events - the names of those that shall be saved - and all the deeds of men. Compare Deu 32:34; Mal 3:16; Psa 139:16; Rev 5:1. The representation is figurative, of course; and the meaning is, that, in the view of the Divine mind, all future events are as certain as if they were actually recorded as history, or as if they were now all written down. The angel came that he might unfold a portion of that volume, and disclose the contents of its secret pages; that is, describe an important series of events of great interest to the Jewish people and to the world at large.
And there is none that holdeth with me in, these things - Margin, "strengtheneth himself." So the Hebrew. The idea is, that there was none that rendered aid in this matter, or that stood by him, and would accomplish the designs which he was meditating in their behalf pertaining to Persia. The angel saw that there were powerful influences against the interests of the Hebrew people at work in the court of Persia; that it was necessary that they should be counteracted; that unless this were done, fearful calamities would come upon the Jewish people, and they would be subjected to great embarrassments in their efforts to rebuild their city and temple, and he says that there was no one whose aid could be permanently and certainly relied on but that of Michael. He himself was to return to the court of Persia to endeavor to counteract the influence of the "prince of Persia," but, as in the former case when on his way to Daniel Dan 10:13, he would not have been able to counteract the machinations of that prince if it had not been for the interposition of Michael, so he felt now that reliance was still to be placed on his assistance in the matter.
But Michael your prince - See the notes at Dan 10:13. The patron, or guardian of your people, and of their interests. The idea intended to be conveyed here undoubtedly is, that Michael was a guardian angel for the Jewish people; that he had special charge of their affairs; that his interposition might be depended on in the time of trouble and danger, and that, under him, their interests would be safe. No one can prove that this is not so; and as on earth some of the most important favors that we enjoy are conferred by the instrumentality of others; as we are often defended when in danger by them; as we are counseled and directed by them; as God raises up for the orphan, and the widow, and the insane, and the sorrowful, and the feeble, those of wealth, and power, and learning, who can better guard their interests than they could themselves, and as these relations are often sustained, and these favors conferred by those who are invisible to the recipients, so it gives, in a higher sense, a new beauty to the arrangements of the universe to suppose that this benevolent office is often undertaken and discharged by angelic beings.
Thus they may defend us from danger; ward off the designs of our enemies; defeat their machinations, and save us from numberless evils that would otherwise come upon us. This view receives additional confirmation, if it be admitted that there are evil angels, and that that seek the ruin of mankind. They are malignant; they tempt the race of man; they have power far superior to our own; they can set in operation a train of evil influences which we can neither foresee nor counteract; and they can excite the minds of wicked men to do us injury in a way which we cannot anticipate, and against which we cannot defend ourselves. In these circumstances, anyone can perceive that there is concinnity and propriety in the supposition that there are good beings of a higher order who feel an interest in the welfare of man, and who come to us, on their benevolent errand, to defend us from danger, and to aid us in our efforts to escape from the perils of our fallen condition, and to reach the kingdom of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: I will: Dan 8:26, Dan 11:1-12:13; Isa 41:22, Isa 41:23, Isa 43:8, Isa 43:9; Amo 3:7; Act 15:15, Act 15:18
holdeth: Heb. strengtheneth himself
Michael: Dan 10:13, Dan 9:25, Dan 12:1; Jde 1:9; Rev 12:7
Carl Friedrich Keil and Franz Delitzsch
10:21
This verse is antithetically connected with the preceding by אבּל, but yet. The contrast, however, does not refer to the fears for the theocracy (Kranichfeld) arising out of the last-named circumstance (v. 20b), according to which the angel seeks to inform Daniel that under these circumstances the prophecy can only contain calamity. For "the prophecy by no means contains only calamity, but war and victory and everlasting victory added thereto" (Klief.). C. B. Michaelis has more correctly interpreted the connection thus: Verum ne forte et sic, quod principem Graeciae Persarum principi successurum intellexisti, animum despondeas, audi ergo, quod tibi tuisque solatio esse potest, ego indicabo tibi, quod, etc. "The Scripture of truth" is the book in which God has designated beforehand, according to truth, the history of the world as it shall certainly be unfolded; cf. Mal 3:16; Ps 139:16; Rev_ 5:1. The following clause, אחד ואין, is not connected adversatively with the preceding: "there is yet no one ... " (Hofmann and others), but illustratively, for the angel states more minutely the nature of the war which he has to carry on. He has no one who fights with him against these enemies (אלּה על, against the evil spirits of Persia and Greece) but Michael the angel-prince of Israel, who strongly shows himself with him, i.e., as an ally in the conflict (מתחזּק as 1Kings 4:9; 2Kings 10:12), i.e., renders to him powerful aid, as he himself in the first year of Darius the Mede had been a strong helper and protection to Michael.
Geneva 1599
10:21 But I will shew thee that which is noted in the scripture of truth: (q) and [there is] none that holdeth with me in these things, but Michael your prince.
(q) For this angel was appointed for the defence of the Church under Christ, who is the head of it.
John Gill
10:21 But I will show that which is noted in the Scripture of truth,.... Not in the written word, though there are many things relating to what should befall the Jews in the latter day, especially in Deut 28:1 but in the decrees and purposes of God, which are sometimes signified by a book, and things written in it; because so particular and distinct, and so sure and certain, and which will be most truly, infallibly, and punctually performed: these are "noted", marked, engraven, in the eternal mind of God; they are "in writing", and they are "truth" (b), as it may be rendered, since there is a distinguishing accent between "Scripture" and "truth": they are written in the book of God's decrees, and are his true and faithful words and sayings, and will most surely be accomplished: now these are the deep things of God, which angels themselves know nothing of, till they are revealed unto them: the angel here having a revelation of such of them as concerned the future monarchies of the earth, and the case of the Jews under them, promises to show them to Daniel; which was the work he was appointed to do:
and there is none that holdeth with me in these things, but Michael your Prince; Christ the Prince of the kings of the earth, he was the Prince, Protector, and Guardian of the people of the Jews; he is the Angel that went before them in the wilderness, and guarded them in it, and guided them into the land of Canaan; he is the Angel of God's presence, that bore, carried, and saved them all the days of old, and was their King and their God, their Defender and Deliverer, still; he took their part, and was on their side; yea, he was on the side of, and took part with, them that were for them, the holy angels; and there was none but him that exerted his power, and strengthened Gabriel to act for them in "these things" relating to their peace and prosperity: or, "against these" (c), as it may be rendered; against the princes of Persia and Greece, the evil spirits that worked in these kingdoms, in the children of disobedience there; and had it not been for him, and the exertion of his mighty power, it would have been soon all over with the people of the Jews; as it would be now with the church of Christ, of which they were typical, but the Lord is on their side; Michael the Archangel, and his angels under him, fight for it, protect and defend it; and since he is for his people, who shall be against them? or to what purpose will an opposition be? the gates of hell cannot prevail against the church of God, the saints of the most High.
(b) "quod exaratum est in Scripto, in Scripto verace", Piscator. (c) "contra illos", Piscator, Gejerus.
John Wesley
10:21 Michael - Christ alone is the protector of his church, when all the princes of the earth desert or oppose it.
Robert Jamieson, A. R. Fausset and David Brown
10:21 noted in the scripture of truth--in the secret book of God's decrees (Ps 139:16; Rev_ 5:1), which are truth, that is, the things which shall most surely come to pass, being determined by God (compare Jn 17:17).
none . . . but Michael--To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel.
10:2110:21: Բայց պատմեցի՛ց քեզ զինչ կարգեալ է ՚ի գիրս ճշմարտութեան. եւ ո՛չ ոք է ինձ օգնական այսոցիկ, բայց Միքայէլ իշխանն ձեր։
21 Բայց ես կը յայտնեմ քեզ, թէ ինչ է գրուած ճշմարիտ գրքերում. եւ նրանց դէմ ոչ մի այլ օգնական չունեմ, բացի ձեր Միքայէլ իշխանից”:
Բայց պատմեցից քեզ զի՛նչ կարգեալ է ի գիրս ճշմարտութեան. եւ ոչ ոք է ինձ օգնական այսոցիկ, բայց Միքայէլ իշխանն ձեր:

10:21: Բայց պատմեցի՛ց քեզ զինչ կարգեալ է ՚ի գիրս ճշմարտութեան. եւ ո՛չ ոք է ինձ օգնական այսոցիկ, բայց Միքայէլ իշխանն ձեր։
21 Բայց ես կը յայտնեմ քեզ, թէ ինչ է գրուած ճշմարիտ գրքերում. եւ նրանց դէմ ոչ մի այլ օգնական չունեմ, բացի ձեր Միքայէլ իշխանից”:
zohrab-1805▾ eastern-1994▾ western am▾
10:2110:21 Впрочем я возвещу тебе, что начертано в истинном писании; и нет никого, кто поддерживал бы меня в том, кроме Михаила, князя вашего.
But I will shew thee that which is noted in the scripture of truth: and [there is] none that holdeth with me in these things, but Michael your prince:

10:21 Впрочем я возвещу тебе, что начертано в истинном писании; и нет никого, кто поддерживал бы меня в том, кроме Михаила, князя вашего.
ru▾