1Ve třetím roce perského krále Kýra byla Danielovi, jenž byl nazván jménem Beltšasar, zjevena jistá věc, a to věc pravdivá — o velikém válečném tažení. On tu věc pochopil i její smysl ve vidění. 2V oné době jsem já, Daniel, truchlil již tři týdny dnů. 3Nejedl jsem chutný pokrm, maso ani víno se mi nepřiblížilo k ústům. Také jsem se ničím nemazal, dokud se nenaplnily ty tři týdny dnů. 4Dvacátého čtvrtého dne prvního měsíce, když jsem byl na břehu té velké řeky, totiž Tigridu, 5pozvedl jsem oči a spatřil jsem, hle, jakéhosi muže, oděného lněným oděvem, boky přepásané zlatem z Úfázu, 6tělo měl jako drahokam, ve tváři oslnivý jas, oči jak ohnivé pochodně, jeho paže a chodidla se leskly jako leštěný bronz a hřmot jeho slov byl hřmotem davu. 7Na to vidění jsem ale hleděl jen já sám, Daniel, kdežto muži, kteří byli se mnou, to vidění neviděli, nýbrž padlo na ně veliké zděšení a utekli se schovat, 8zatímco já zůstal sám. Jakmile jsem spatřil to veliké vidění, nezůstala ve mně síla, má důstojnost rázem přišla vniveč a nedokázal jsem se vzchopit. 9Pak jsem uslyšel hřmot jeho slov, a jak jsem ten hřmot jeho slov zaslechl, už jsem tvrdě spal na tváři. Když jsem tak byl tváří k zemi, 10vtom se mě dotkla ruka, otřásla mnou a pozvedla na kolena a dlaně mých rukou. 11Promluvil ke mně: Danieli, muži převzácný, pochop ta slova, která ti budu říkat, a postav se zpříma, neboť jsem byl teď vyslán za tebou. Když ke mně to slovo promlouval, stál jsem a třásl se. 12Promluvil ke mně: Neboj se, Danieli, neboť od prvního dne, kdys přiložil své srdce, abys pochopil i aby ses pokořoval před svým Bohem, jsou tvá slova vyslyšena a kvůli tvým slovům jsem přišel také já. 13Ale velitel perského království se stavěl proti mně dvacet jedna dní, až hle, Michael, jeden z předních velitelů, mi přišel na pomoc, když jsem tam zůstal u perských králů. 14A přišel jsem, abych ti dal pochopit, co potká tvůj lid koncem oněch dnů. Neboť pro ty dny je další vidění. 15Jakmile ke mně promluvil tato slova, sklonil jsem tvář k zemi a oněměl jsem. 16A hle, kdosi podobný synům lidským se dotkl mých rtů. Otevřel jsem tedy ústa, abych promluvil a řekl tomu, jenž stál naproti mně: Můj pane, kvůli tomu vidění na mě přišly křeče a nedokázal jsem se vzchopit. 17Jak by tedy mohl takovýhle otrok mého pána hovořit s takovýmto mým pánem? Vždyť ve mně už vůbec nepozůstává síla ani dech nezůstal ve mně. 18Ale znovu se mne dotkl kdosi vzhledem jako člověk a posílil mne. 19Pravil: Neboj se, muži převzácný. Pokoj tobě. Buď silný, jen buď silný. A když se mnou hovořil, posílil jsem se, takže jsem řekl: Nechť můj pán hovoří, neboť jsi mi dodal sílu. 20Pravil: Zdali víš, proč jsem za tebou přišel? Já se totiž zase vrátím, abych bojoval s velitelem Persie. A zatímco já odcházím, hle, přichází velitel Řeků. 21Já ti však oznámím, co je zapsáno v přípisu pravdy. Není totiž jiného, kdo by se odhodlal zasahovat se mnou proti nim, kromě vašeho velitele Michaela.
Jamieson Fausset Brown Bible Commentary 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-
Dan 8:14. 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.
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
Matt 9:14, "fast," answering to "mourn" (
Dan 10:15). Compare
1Cor 8:8;
1Tim 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.
3 no pleasant bread--"unleavened bread, even the bread of affliction" (
Deut 16:3).
anoint--The Persians largely used unguents.
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 (
Exod 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.
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 (
Exod 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).
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."
7 they fled--terrified by the presence of the presence of the angel.
8 comeliness--literally, "vigor," that is, lively expression and color.
into corruption--"deadliness," that is, death-like paleness (
Dan 5:6;
Dan 7:28).
9 voice of his words--the sound of his words.
was I in a deep sleep--"I sank into a deep sleep" [LENGKERKE].
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.
11 man . . . beloved--(See on
Dan 9:23).
understand--"attend to." See
Dan 8:17-
Dan 8:18.
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-
Dan 10:3).
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.
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.
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.
15 face toward the ground--in humble reverence (
Gen 19:1).
dumb--with overwhelming awe.
16 touched my lips--the same significant action wherewith the Son of man accompanied His healing of the dumb (
Mark 7:33). He alone can give spiritual utterance (
Isa 6:6-
Isa 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.
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].
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.
19 peace be unto thee--God is favorable to thee and to thy people Israel. See
Judg 13:21-
Judg 13:22, as to the fear of some evil resulting from a vision of angels.
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].
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
John 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.