Albert Barnes Commentary Daniel 10

In the third year of Cyrus, king of Persia - In regard to Cyrus, see the notes at (Isaiah 41:2). In (Daniel 1:21), it is said that “Daniel continued until 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 revealed to Daniel - A revelation 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 (Daniel 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 revealed 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 tsâbâ'.

This word properly means an army, host, as going out to war; then the host of angels, of the stars, and so, 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 revelations made to Daniel, for this is almost entirely a historical narrative, and there could be little doubt as to its meaning.

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 why he was so troubled, but there can be little doubt that it was on account of his people. This was two years after Cyrus had given the order for the restoration of the Hebrew people to their country. It is probable that they met with many embarrassments in their efforts to return, and possibly some difficulties on the subject may have arisen in Babylon that greatly affected Daniel's mind.

The difficulties involved in such an undertaking as restoring a captured people to their country, when the journey crossed a vast desert, would at any time have made an extraordinary season of prayer and fasting appropriate.

Three full weeks - Margin, “weeks of days.” Hebrew, “Three sevens of days.” He does not say whether he had intentionally set apart that time for a season of fasting, or whether, under the influence of deep feeling, he had continued his fast from day to day until it reached that period. Either possibility is consistent with the circumstances of the case, and either would have justified such an act at any time. For it would undoubtedly be proper to designate a time of extraordinary devotion or, under the influence of deep feeling—whether from domestic trouble or national affliction—to continue such religious exercises from day to day.

I ate no pleasant bread - Margin, bread of desires. So the Hebrew. The meaning is that he abstained from ordinary food and partook only of that 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 (Daniel 1:0) that this was not his custom. It would appear from this passage 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 Matthew 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 way of life that expressed deep grief. Nature prompts 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.

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 it was fitting that an occasion like this should be selected for the following communication to be made to his mind, for:

1. His mind was in a prepared state from this extraordinary season of devotion for such a communication; and
2. His attention during that period had been turned toward the condition of his people, and it was a fitting opportunity to impart to him these extraordinary views of what would occur to them in future days.

It may be added that we will be more likely to receive Divine communications to our souls at the close of seasons of sincere and prolonged devotion than at other times. Though we may set apart such seasons for different purposes, the Spirit of God may take the opportunity from them to impart to us clear and elevated views of Divine truth and of the Divine government. A person is in a better state to obtain such views, and is more likely to obtain them, in such circumstances than in others; and the one 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, corresponding to 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 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 translates it as 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 Daniel 8:2), and he may have been at that time 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 Daniel 10:1.

Then I lifted up my eyes, and looked ... - While he was engaged in devotion. What is said here 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 (Daniel 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 (Daniel 8:16), and the same who had made the revelation of the seventy weeks (Daniel 9:21 and following). Linen was the common garment of priests, because it was supposed to be more pure than wool (Exodus 28:42; Leviticus 6:10; Leviticus 16:4, 16:23; 1 Samuel 2:18).

It was also worn by prophets (Jeremiah 13:1), and is represented as the garment of angels (Revelation 15:6). The nature of the garment 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 (Matthew 5:38–41). These girdles are often made of rich material, and are highly ornamented. Compare the notes at (Revelation 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).