VERSE 1 In the third year of Cyrus king of Persia a message was revealed to Daniel, who was named Belteshazzar; (rC;av;j.l.Be Amv. ar'q.nI-rv,a] laYEnId'l. hl'g>nI rb'D' sr;P' %l,m, vr,Akl. vAlv' tn:v.Bi [prep beth in w/noun f.s.constr. shanah year + adj.f.s.abs. shalosh three + prep lamedh w/proper noun Coresh Cyrus + noun m.s.abs. melek + proper noun abs. Paras Persia + noun m.s.abs. dabar word; "message" + niphal perf.3m.s. galah uncover; "revealed" + prep lamedh w/proper noun Daniel + rel pro asher who + niphal perf.3m.s. qara call; "named" + noun m.s.constr.w/3m.s.suff. shem name + proper noun Belteshazzar] and the message was true and one of great conflict [lAdg" ab'c'w> rb'D'h; tm,a/w< [waw w/noun f.s.abs. emeth truth; "true" + art.w/noun m.s.abs. dabar word; "message" + waw noun both s.abs. tsaba war, army; "conflict" + adj.m.s.abs. gadol great], but [and] he understood the message and had an understanding of the vision [ha,r>M;B; Al hn"ybiW rb'D'h;-ta, !ybiW [waw w/qal perf.3m.s. bin understand; "understood" + d.o.marker + art.w/noun m.s.abs. dabar word; "message" + waw w/noun f.s.abs. binah understanding; "had an understanding" + prep w/3m.s.suff. + prep beth w/noun m.s.abs. mare-eh appearance; "vision"].

ANALYSIS: VERSE 1

1. The dating of this prophecy was the last of all the visions recorded in this book.
2. It came in "year three of Cyrus," which must refer to his official regnal year as the crowned and enthroned king of Babylon (as king of Persia Cyrus had begun his reign in 558, and third year would have had no relevance for Daniel in Babylon, which was then ruled over by Nabonidus.).
3. Since the reign of Gubaru (Darius the Mede) must have lasted until 538/7, the third year of Cyrus would have been 535/4, in all probability just a few years before Daniel’s death (If he was born around 620 BC, he would have been ninety by 530).
4. The reason the event is dated to the reign of Cyrus and not his lieutenant is because it was Cyrus who granted the captives the right to return and rebuild the temple in fulfillment of Isaiah’s prophecy (Isa.44:28; 45:1; cp. Chron.36:22-23; Ezra 1:1-8; 3:7; 4:3-5; 5:13-17; 6:3, 14).
5. The form in which this revelation took place was a face-to-face encounter with an angel (presumably Garbriel).
6. Like the prophetic revelation of chapter nine verses 24-27 there was no pictorial animation, just oral communication between teacher and student.
7. Since its content is referred to simply as a rb'D'h; (hadabhar) or "word/message", it most did not come to him in pictorial form at all.
8. We are told that it related to "a great war" (lAdg" ab'c'), that its content is "reliable/true" and that Daniel "understood the message, and had understanding of the "vision" or "appearance."
9. He had already been informed of the Maccabean wars in chapter 8, and in chapter 9 he had new information with respect to the Roman conquest and dispersion.
10. Finally, he had a long series of revelations about the last and greatest of all wars the one at the end of the age when the Antichrist arises and does much harm to the people and the city.
11. Its message (chapter 11 and 12) clearly portended times of testing and crisis for Daniel’s people living in the land under the 2^nd commonwealth.
12. But it also relates the very end when Messiah returns and defeats Israel’s enemies.
13. The dating of this prophetic revelation was on the very eve of the exodus from Babylonian captivity in 535 BC.
14. Verse 1 of this chapter is introductory and retrospective.
15. Chapter 10:1-11:1 is the prologue to the revelation; 11:2-12 is the revelation itself; and 12:5-13 is the epilogue.
16. The question has been raised as to why Daniel identifies himself by the name that Nebuchadnezzar had given him when he entered the royal academy of Babylon.
17. It was clear to Daniel that Satan’s objective was to destroy the Jewish identity.
18. The attempt to neutralize Daniel had failed and this reference to his pagan name is a subtle way of saying "call me whatever you will, but you cannot change who I really am a loyal follower of Yahweh from my youth to my old age."
19. Next the general nature of the revelation is described by two statements.
20. Daniel affirms that the revelation/message/word is "true" since it proceeds from the One whose very nature is absolute veracity.
21. Furthermore it proceeds from the One who is all-knowing; and that means the One who has perfect capacity to know all things even before events historically transpire (Isa.46:9-11).
22. The second general observation about the revelation is that it is "one of great conflict."
23. The expression lAdg" ab'c'w> refers to the struggles of the 2^nd commonwealth from the Persian era until the rise and fall of Antiochus Epiphanes and even includes a section relating to his antitype the Antichrist (11:2-12:3).
24. We should not overlook the fact that along with the historical struggles the new nation faced there was an on-going and unseen warfare in the heavenlies.
25. Daniel records that he "understood the message, and had understanding of the vision."
26. This means he was able to see into the future of the new nation and recognize certain truths.
27. He came to understand that his people would not achieve spiritual greatness and would once again come under Gentile domination until the fall of Jerusalem after their rejection of the Messiah.
28. This revelation enabled Daniel to understand the future to the 1^st advent and the calamity of the 5^th cycle would be repeated.
29. On top of all this he was confronted with the ultimate oppressor of his people and his defeat at the hands of the Messiah.
30. This aspect of the prophecy was somewhat puzzling to him.
31. Daniel was granted a series of prophetic visions (starting with the colossus of chapter 2 and the 5 kingdoms and the four end-time kingdoms in chapter 7 and the history of the Persian and Geek empires to Antiochus in chapter 8; and the prophecy of the 70 weeks in chapter 9) that challenged his ability to place all these things in historical perspective.
32. The contribution this message provided him with was much more detail of the Persian and especially Greek history as it related to the Jewish people until the rise of Antiochus Epiphanes.
33. Then he gets more detailed information on the history of the Antichrist within the 70^th week or tribulation (11:36-45).
34. Where his understanding reached an impasse had to do with things related to the times of the Antichrist.
35. Not having perspective on the church age relative to its duration posed a problem for OT prophets (see 1Pet.1:11).
36. They understood the failure of the Jews at the 1^st Advent leading to Christ’s rejection and they understood that after these things the nation would once again fall to her enemies but they were unable to see the coming kingdom and Israel’s deliverance after these things.
37. We have the perspective of time and NT revelation.
38. It is relatively easy for us to see how all this works out but we have a distinct advantage.
39. It seems certain that Daniel could have figured out the sequence and time elapse of the things related to the Greek kingdoms and the events just beyond the 70^th week from chapters 8, 9:26 and 11.
40. Where it got murky was the time elapse after these things until the appearance of the final tyrant.
41. As we shall see chapter 11 is mostly easy to understand but when, without warning, information about the Antichrist is inserted into this prophecy it would not be nearly impossible to separate the two antichrist types presented in this prophecy.
42. Obviously certain clues would be needed to untie this Gordian knot.
43. A solution to the conflict between the statement in verse 1 ("and he understood (qal perfect bin) the message, and had understanding of the vision") and the statement in 12:8 that he could "not understand the outcome of these events" is that after further study he was able to successfully separate the things related to the more near and the things related to the setting up of the eternal kingdom.

VERSE 2 In those days, I, Daniel, had been mourning for three entire weeks (ymiy" ~y[ibuv' hv'l{v. lBea;t.mi ytiyyIh' laYEnId' ynIa] ~heh' ~ymiY"B; [prep beth in w/nou m.p.abs. yom day + art.w/pro.3m.p. hem these; "those" + pro.1c.s. ani I + proper noun Daniel + hithpael part.m.s.abs. abal mourn, lament + adj.m.s.abs. shalosh three + noun m.p.abs. shabua a unit of seven, a week + noun m.p.abs. yom]).

VERSE 3 I did not eat any tasty food, nor did meat or wine enter my mouth (yPi-la, ab'-al{ !yIy:w" rf'b'W yTil.k;a' al{ tAdmux] ~x,l, [noun m.s.constr. lechem food, bread + adj.f.p.abs. chamudh emphases the quality of desirableness; occurs 9x of "a man highly esteemed"(9:23); of "choice clothes" (Gen.27:15); of "precious jewelry" (2Chron.20:25); of "tasty food" (10:3) + neg. lo + qal perf.1c.s. kal eat+ waw w/noun m.s.abs. basher flesh; "meat" + waw w/noun m.s.abs. yayin wine + neg. lo + qal perf.3m.s. bo enter + prep el + noun m.s.constr.w/1c.s.suff. peh mouth], nor did I use any ointment at all until the entire three weeks were completed [~ymiy" ~y[ibuv' tv,l{v. tal{m.-d[; yTik.s'-al{ %Asw> [waw w/qal infin.constr. suk anoint "ointment" + neg lo "nor" + qal perf.1c.s. suk anoint; "did I use" + prep ad until + qal infin.constr. male to fill; "were completed" + adj.s.constr. shalosh three + noun m.p.abs. shabua- unit of seven; one week + noun m.p.abs. yom day]).

ANALYSIS: VERSES 2-3

1. Chronologically verses 2 and 3 precede verses 4-21.
2. From verse 12 we know that his mourning and semi-fast that accompanied it (v.3) marked a prolonged period of intense supplication and prayer.
3. The motivating factor was his desire to understand more fully the future and the dreadful things that lie ahead for his people (see v.12, 14).
4. Daniel abstained altogether from meat, wine and delicacies so that he might give himself to beseeching his God with respect to the concerns that arose within him as a result of what he had so far learned.
5. He even forwent his usual personal grooming, such as the fragrant oil he used on his body.
6. He simply ate vegetables, bread and water and bathed in soap and water.
7. In chapter nine he had fasted and interceded for the restoration of the Jews in Babylon.
8. Now he "mourns" but the big question is "Why?"
9. He tells how long he fasted and prayed but he does not tell us the reason for his distress of soul.
10. After all, a contingent of his people had left Babylon and were back in the land.
11. Is seems that the reason for his distress of soul was his inability to understand the prophetic chronology to his satisfaction.
12. The clue is in 10:12: "for from the first day that you set your heart on understanding this and on humbling yourself before your God (fasting, etc.), your words were heard, and I have come in response to your words."
13. However, the information granted Daniel in chapter 9 was not in response to his petitions.
14. Here it seems it was in response to his 21 day vigil.
15. His "mourning" was his pressure of soul in not understanding the things he had received so far.
16. He had unanswered questions.
17. This demonstrates his positive volition and the need to know all he could know.
18. He had faith that he would get answers to his lingering questions.
19. But it wouldn’t come easy as we shall see.
20. Even with the additional information in hand he would have to continue to study the prophesies and relate them to everything else he knew.
21. With perseverance he understood the essential nuances of this revelation and how it related to the previous ones.
22. So between 538 (the first year of Darius; see 9:1) and 534/5 was the prophecy of the 70 weeks and the revelation of chapter 11.
23. He witnessed God’s faithful fulfillment of Jeremiah’s 70 year captivity prophecy.
24. He did not know when the 70 weeks of years would commence but he knew that it probably would not be too long.
25. As it turned out it was about 91 years (538-444).
26. He knew the Messiah must appear at the end of the 483^rd year of the 70 weeks prophecy and sometime after that the 2^nd commonwealth would fall (did he ascertain that it would be the 4^th kingdom of Daniel 2 that would administer God’s wrath upon the nation?).
27. He understood that the 70^th week would be detached from the 7 and 62 weeks but for how long.
28. He understood that at the end of the 70^th week God would judge the "prince who is to come" and set up the Messianic kingdom (the 5^th kingdom of Dan.2).
29. He understood that the Greek tyrant of chapter 8 and the final tyrant were not one and the same.
30. This understanding was probably the result of studying carefully the revelation of chapter 11.
31. This understanding came as a result of further reflection and explains 10:1 as compared to 12:8.

VERSE 4 On the twenty-fourth day of the first month (!AvarIh' vd,xol; h['B'r>a;w> ~yrIf.[, ~Ayb.W !AvarIh' [waw w/prep beth "while" w/noun m.s.abs. yom day + adj.m.p.abs. asharah ten(s) + waw w/adj.m.s.abs. araba four + prep lamedh w/noun m.s.abs. chodesh new moon, month + art.w/adj.m.s.abs. ri-shon first] while I was by the bank of the great river, that is, the Tigris [lq,D'xi aWh lAdG"h; rh'N"h; dy: l[; ytiyyIh' ynIa]w: [waw w/pro.1c.s. ani I + qal perf.1c.s. hayah to be; "was" + prep al upon; "by" + noun f.s.constr. yad hand, power; "bank" + art.w/noun m.s.abs. nahar river + art.w/adj.m.s.abs. gadol great + pro.3m.s. hu "that is" + proper noun chideqel; "Tigris"]),

VERSE 5 I lifted my eyes and looked, and behold (hNEhiw> ar,aew" yn:y[e-ta, aF'a,w" [waw w/qal impf.1c.s. nasha lift + d.o. + noun f. dual constr.w/1c.s.suff. ayin eye + waw w/qal impf.1c.s. ra-ah see + waw w/interj. hinneh behold], there was a certain man dressed in linen [~yDIB; vWbl' dx'a,-vyai [noun m.s.abs. ish man + adj.m.s.abs. echad one; "certain" + qal pass.part.m.s.abs. labesh dress + prep beth w/noun m.p.abs. bad white; "linen"], whose waist was girded with a belt of pure gold of Uphaz [zp'Wa ~t,k,B. ~yrIgUx] wyn"t.m'W [waw w/noun m. dual constr.w/3m.s.suff. mathenayim loins, hips; "waist" + qal pass.part.m.p.abs. chagar gird + prep beth w/noun m.s.abs. kethem gold; apparently this word is of Nubian origin. Egyptian spells k-i-m in syllabic writing. But cf. Akkadian kitimmu "goldsmith." See Psa.45:10; Job.28:16,19; Isa.13:12; Prov.25:12; Lam.4:1 + proper noun Ophir; a region famous for its gold. Solomon joined with Hiram of Tyre to send ships from Ezion-geber to Ophir in quest for this gold (1Kgs.9:28). Perhaps the best case that can be made for locating Ophir in the Somali Republic, a country on the horn of Africa, once called Punt. The products obtained in Ophir are known in Africa, and the Hebrew words for the two kinds of monkeys (apes and baboons?) are related to Egyptian words (qf and ky). A different theory would place Ophir in India, where the commodities in question were also available particulary is "almug" wood is sandalwood. Some identity Ophir with Supara, sixty miles north of Bombay. Trade between India and the Persian Gulf is attested from the second millennium BC. Once Jerome translated Ophir as "India" (Job.28:16) reflecting a strong tradition in his day]).

VERSE 6 His body also was like beryl (vyvir>t;k. AtY"wIg>W [waw w/noun f.s.constr.w/3m.s.suff. gewiyah body, corpse; the term refers to a body as an object, whether dead (as in the case of the lion’s body, Judg.14:8-9, and Saul’s corpse, 1Sam.31:10,12), or else alive (Egyptians so speak of themselves in Gen.47:18). Living bodies of creatures (Ezek.1:11,23) and the "angelic" man (Dan.10:6) appear in visions; thus the objectivity of a vision is supported + prep kaph w/noun m.s.abs. tarshish yellow jasper (eg. Ex.28:20; 39:13; Ezek.1:6), his face had the appearance of lightning [qr'b' haer>m;K. wyn"p'W [waw w/noun both p.constr.w/3m.s.suff. paneh face + prep kaph w/noun m.s.constr. mar-eh appearance + noun m.s.abs. baraq lightning], his eyes were like flaming torches [vae ydeyPil;K. wyn"y[ew> [waw w/noun f. dual constr.w/3m.s.suff. ayin eye + prep kaph w/noun m.p.constr. lappid torch + noun both s.abs. esh fire; "flaming"], his arms and feet like the gleam of polished bronze [tv,xon> !y[eK. wyt'l{G>r>m;W wyt'[oroz>W [waw w/noun f.p.constr.w/3m.s.suff. qeroa arm, shoulder + waw w/noun f.p.constr.w/3m.s.suff. margeloth place of the feet, feet; Ruth.3:4,7; Dan.10:6; the main force of the word in the person whose feet are mentioned in traveling or holding dominion + prep kaph w/noun f.s.constr. ayin eye; "the gleam" + noun f.s.abs. nechushah bronze + noun m.s.abs. qalal burnished], and the sound of his words like the sound of a tumult [!Amh' lAqK. wyr'b'D> lAqw> [waw w/noun m.s.abs. qol voice + noun m.p.constr.w/3m.s.suff. dabar word + prep kaph w/noun m.s.abs. qol voice, sound + noun m.s.abs. hamon tumult, abundance, multitude]).

ANALYSIS: VERSES 4-6

1. The chronological notation in verse 4 allows us to fix the date of this final vision precisely.
2. The "third year of Cyrus" occurred in 534 BC and Nisan 24 equates to March 31, 534 BC.
3. Daniel tells us that he was by the banks of "the great river, that is, the Tigris."
4. This geographical factor tells us that it was not part of the vision proper, since he was there with other people.
5. The Tigris and Euphrates rivers came together just north of Babylon.
6. It is quite clear that Daniel, for whatever reasons, had traveled here as the Euphrates flowed past Babylon.
7. Daniel was obviously not one of the Jews to return to his homeland.
8. God’s plan for him was to fulfill his phase 2 in a foreign land.
9. There he made his mark and was buried.
10. Verse 5 has generated legitimate debate, since some view the "man" as a theophany and others view him as an angel.
11. Over the course of the encounter the man never moves as he appears in the same place at the conclusion of the event (12:5-6).
12. The man is to be distinguished from Daniel’s actual instructor.
13. Daniel fears the man but not the instructor.
14. If the instructor is Gabriel, which seems quite clear, then Daniel’s lack of fear toward him parallels his lack of fear in the face-to-face meeting in Daniel’s private quarters in chapter 9.
15. However, in chapter 8 Daniel was frightened when Gabriel approached him in his internal vision (8:17).
16. Also, note that the same "man" appears in Daniel’s vision in chapter 8 and directs Gabriel to interpret the vision of the Ram and the Goat.
17. To further support the position that the man is a theophany of the Son of God there is the unmistakable similarity between the description given here in verses 5 and 6 and the vision of John the apostle in Rev.1:13-15.
18. There the individual is without contradiction the glorified God-Man.
19. While all the terms used to describe the unnamed man here is used of angels there is one descriptive term that is not.
20. Angels appear with linen (white) garments and golden belts (Rev.15:60); their color is beryl (Ezek.1:16); they are associated with lightning (Matt.28:1-3; here of speed); they have limbs of bronze (Ezek.1:7); impressive voice (Rev.18:2).
21. However description "his eyes were like flaming torches" is only used of the Son of God (Rev.1:14; 2:18; 19:12).
22. Since the second person of the Godhead is the only visible member of the Trinity before the incarnation this identification fits well with the Son of God.
23. So, the man appeared "above the waters of the river" (12:6) and remained there until the vision was concluded.
24. White linen is used in Scripture to symbolize +R (Ex.26:1; Matt.17:2; Rev.19:8) whether imputed or inherent.
25. The clothing of the man (perhaps a linen tunic) was pure white indicating the +R of the 2^nd member of the Godhead (Rev.15:3-4; 16:5).
26. Jesus Christ possesses both +R in His humanity as he did not possess the ISTA/OSN nor did he commit any personal sins (2Cor.5:21 "He (Father) made Him (Christ) who knew no sin to be sin on our behalf (doc. of substitution), that we might become the righteousness of God (+R imputed as per the doctrine of justification by faith) in Him (positional sanctification)."
27. The belt/sash girding the waist made of the finest gold known to man symbolizes the perfect deity of the man.
28. Girding the waist is also a indication of being ready for action (2Kgs.3:31; 4:29; Isa.8:9; Jer.1:17; Lk.12:37; Jn.13:4; 21:18).
29. God the Son who controls history is always ready and able to advance the POG.
30. His exposed body is described as appearing like a jewel.
31. "Beryl" (vyvir>T; Tarshish) is associated with Spain (Tarshish), and was probably Spanish gold topaz (e.g., Ex.28:20; 39:13; Ezek.1:6).
32. In Rev.21:20 (beryllos) ordinary green beryl is meant.
33. Perhaps this golden translucence indicates He is the light of the world.
34. His face possessed the appearance of lightning.
35. Lightning produces intense and sudden brilliance.
36. The man’s face flashed light like lightning.
37. This probably suggests the power, glory and truth of God reflected in the face of the Son of God.
38. The face reflects character.
39. The description of the man’s eyes being "like flaming torches" is very similar to "His eyes were like a flame of fire" in Rev.1:14 and 19:12.
40. This image suggests the Son’s omniscience with a view to passing righteous judgment.
41. This portrayal of the eyes also suggests God the Son’s intense zeal/passion for the POG including God’ purposes for Israel.
42. The next characteristic is that the man’s "arms and feet [were] like the gleam of polished bronze."
43. The arms and feet are exposed and not covered.
44. Like a man who is exposed to the sun the skin becomes a dark bronze like color.
45. Bronze symbolizes judgment.
46. Arms and feet indicate getting things accomplished.
47. So the figure is the execution of the judgments of God.
48. He Himself would become the object of God’s wrath when he bore the collective sins of humanity.
49. The bronze altar of the Tabernacle/Temple indicates the place this judgment upon the Son took place a Roman cross.
50. As the glorified God-Man Christ is portrayed in John’s vision as having feet of polished bronze/brass (Rev.1:15).
51. There the figure points to the righteous judgment He executes upon those who oppose the plan of God.
52. Figuratively speaking he treads upon His enemies like a man in a grape press.
53. Finally we come to the impressive voice of the divine man.
54. Daniel likens "the sound of his words" to that of the "sound of a tumult."
55. First the words spoken were intelligible articulate speech.
56. The sound or the projection of the voice of the man was like that produced by a multitude of people.
57. The expression is used of the roar of a heavy downpour (1Kgs.18:41), the roaring of the sea (Jer.31:35), and of a mighty rushing river (Isa.17:12b).
58. If the masses can raise their voice to a roar consider what this one man can do if the occasion calls for it.
59. The capacity to speak is this most impressive and powerful fashion is something Jesus in His resurrection body is fully capable of (see 1Thess.4:16; Rev.1:15).
60. The unexpected display of majesty and power suspended above the Tigris River paralyzed Daniel (v.9).

VERSE 7 Now I, Daniel, alone saw the vision (ha'r>M;h;-ta, yDIb;l. laYEnId' ynIa] ytiyair'w> [waw w/qal perf.1c.s. ra-ah see + pro.1c.s. ani I + proper noun Daniel + prep lamedh w/noun m.s.constr.w/1c.s.suff. badh alone + d.o. + art.w/noun f.s.abs. mare-ah appearance; "vision"], while the men who were with me did not see the vision [ha'r>M;h;-ta, War' al{ yMi[i Wyh' rv,a] ~yvin"a]h'w> [waw w/art.w/noun m.p.abs. ish man; "while the men" + rel. asher + qal perf.3p. hayah to be; "were" + prep im with w/1c.s.suff. + neg lo + qal perf.3p. ra-ah see + d.o. + art.w/noun f.s.abs. mare-ah appearance]; nevertheless, a great dread fell on them, and they ran away to hide themselves [abex'heB. Wxr>b.YIw: ~h,yle[] hl'p.n" hl'dog> hd'r'x] lb'a] [adv abal surely; "nevertheless" + non f.s.abs. charadah quaking, trembling + adj.f.s.abs. gadal great + qal perf.3f.s. naphal fall + prep al upon w/3p.suff. + waw w/qal impf.3m.p. barach flee; "ran away" + prep beth w/niphal infin.constr. chaba hide]).

VERSE 8 So I was left alone and saw this great vision (taZOh; hl'doG>h; ha'r>M;h;-ta, ha,r>a,w" yDIb;l. yTir>a;v.nI ynIa]w: [waw w/pro.1c.s. ani I + niphal perf.1c.s. sha-ar remain; "left alone" + prep lamedh w/noun m.s.constr.w/1c.s.suff. badh alone + waw w/qal impf.1c.s. ra-ah see + d.o. + art.w/noun f.s.abs. mare-ah appearance + art.w/adj.f.s.abs. gadol great + art.w/adj.f.s.abs. zoth this]; yet no strength was left in me [x;Ko yBi-ra;v.nI al{w> [waw w/neg. lo + niphal perf.3m.s. sha-ar remain; "was left" + prep beth w/1c.s.suff. + noun m.s.abs. koach strength], for my natural color turned to a deathly pallor, and I retained no strength [yTir>c;[' al{w> tyxiv.m;l. yl;[' %P;h.n< ydIAhw> [waw w/noun m.s.constr.w/1c.s.suff. chodh splendor; "natural color" + niphal perf.3m.s. hapak overturn, turn + prep al w/1c.s.suff. + prep lamedh w/noun m.s.abs. mashechith destruction; "deathly pallor" + waw w/neg lo + qal perf.1c.s. atsar retain + noun m.s.abs. koach strength]).

VERSE 9 But I heard the sound of his words (wyr'b'D> lAq-ta, [m;v.a,w" [waw w/qal impf.1c.s.s shama hear + d.o. + noun m.s.abs. qol sound + noun m.p.constr.w/3m.s.suff. dabar word]; and as soon as I heard the sound of his words [wyr'b'D> lAq-ta, y[im.v'k.W [waw w/prep kaph w/qal infin.constr.w/1c.s.suff. shama hear + d.o. + noun m.s.abs. qol sound + noun m.p.constr.w/3m.s.suff. dabar word], I fell into a deep sleep on my face, with my face to the ground [hc'r>a' yn:p'W yn:P'-l[; ~D'r>nI ytiyyIh' ynIa]w: [waw w/pro.1c.s. ani I + qal perf.1c.s. hayah to be; "fell into" + niphal part.m.s.abs. radam be asleep + prep al + noun m.p.constr.w/1c.s.suff. paneh face; "on my face" + waw w/noun m.p.constr.w/1c.s.suff. face; "with my face" + noun f.s.abs. eretz ground]).

ANALYSIS: VERSES 7-9

1. Daniel makes it abundantly clear that he was the only one to see the vision/appearance, stating "I Daniel, I alone saw the vision."
2. The fact there were others with him (probably his business entourage) at the moment he saw the appearance over the river, did not mean his companions saw what he saw.
3. A parallel situation where only one man sees and hears the vision and others with him are kept from seeing and hearing is the one in Acts chapter nine when Paul encountered Christ on the Damascus road (Acts 9:7; 22:9).
4. God, with whom nothing is impossible, can allow one party to see something and completely prevent another party from seeing.
5. While the persons with Daniel did not see or hear what he experienced they did nevertheless experience something that day that was supernatural.
6. "A great dread" wrapped itself around their hearts and minds which could not be rationally explained.
7. All these terrified men knew was that there was something out there and it frightened the wits out of them so much so that they fled the area looking for someplace to hide.
8. God was able to project this sense of imminent danger toward these men without their even having an object before their senses.
9. Here we have documentation of something God is capable of apart from any props.
10. God did this to give Daniel privacy while Gabriel taught him Bible class!
11. The pre-incarnate Christ in theophany above the river was the introduction to this face-to-face session.
12. Here we have an example of God disclosing Himself to positive volition and at the same time remaining aloof and frightening to those who are negative.
13. These men knew about Daniel and his remarkable career and devotion to his God but they were not motivated to find out more so they might be saved and avoid doom.
14. Running away does not change the reality of God and His plan; it only at best postpones a future terrifying encounter (Heb.12:31 "It is a terrifying thing to fall into the hands of the living God.").
15. For Daniel the experience was equally upsetting but he remained focused on the vision until he "retained no strength" and passed out.
16. This is completely understandable considering the fact he had never seen anything so majestic and potentially menacing.
17. The time it took to allow his sense to take in the visual and audio elements of the man over the river affected him psychologically and physiologically.
18. His natural color was drained from his face and when he heard the man speak he soon passed out falling face down on the ground.
19. Daniel had encountered this same Man in chapter 8 who on that occasion gave a directive to Gabriel.
20. What he saw and heard on that occasion had a similar effect (8:15-17) but this was an even more disconcerting vision.
21. In fact, the language of verse 7 tells us that it was "a great vision."
22. All manifestations of deity are not created equal.
23. That means it was above and beyond anything to date.
24. We are not told what the majestic man above the waters had to say.

VERSE 10 Then behold, a hand touched me and set me trembling on my hands and knees (yd'y" tAPk;w> yK;r>Bi-l[; ynI[eynIT.w: yBi h['g>n" dy"-hNEhiw> [waw w/interj hinneh behold + noun f.s.abs. yad hand + qal perf.3f.s. naga touch + prep beth w/1c.s.suff. "me" + waw w/hiphil impf.3f.s.w/1c.s.suff. nua shake, reel, stagger; causative cause to tremble + prep al upon + noun f. dual constr.w/1c.s.suff. berek knee + waw w/noun f.p.abs. kaph hand + noun f. dual constr.w/1c.s.suff. yad hand; literally "palms of my hands"]).

VERSE 11 He said to me, "O Daniel, man of high esteem (tAdmux]-vyai laYEnID' yl;ae rm,aYOw: [waw w/qal impf.3m.s. amar say + prep el to w/1c.s.suff. + proper noun Daniel + noun m.s.abs. ish man + adj.f.p.abs. chamudh pleasant, precious; from verb "delight in" (something); "high esteem"], understand the words that I am about to tell you and stand upright, for I have now been sent to you [^yl,ae yTix.L;vu hT'[; yKi ^d,m.['-l[; dmo[]w: ^yl,ae rbedo ykinOa' rv,a] ~yrIb'D>B; !beh' [hiphil imper.m.s. bin understand + prep beth w/noun m.p.abs. dabar word + rel asher + qal part.m.s.abs. dabar speak; "tell" + prep el to w/2m.s.suff. "to you" + waw w/qal imper.m.s. amad stand + prep al upon; "upright" + part ki for + adv attah now + pual perf.1c.s. shalach send + prep el w/2m.s.suff.])."

And when he had spoken this word to me, I stood up trembling (dy[ir>m; yTid>m;[' hZ<h; rb'D'h;-ta, yMi[i ArB.d;b.W [waw w/prep beth w/piel infin.constr.2/3m.s.suff. darab word; "when he had spoken" + prep im with w/1c.s.suff. "to me" + d.o. + art.w/noun m.s.abs. dabar; "word" + art.w/adj.m.s.abs. zeh this + qal perf.1c.s. amad stand + hiphil part.m.s.abs. ra-ad tremble]).

VERSE 12 Then he said to me, "Do not be afraid, Daniel (laYEnId' ar'yTi-la; yl;ae rm,aYOw: [waw w/qal impf.3m.s. amar say + prep el w/1c.s.suff. "to me" + neg al "stop" + qal impf.2m.s.juss. yare fear, be afraid + proper noun Daniel], for from the first day that you set your heart on understanding this and on humbling yourself before your God [^yh,l{a/ ynEp.li tAN[;t.hil.W !ybih'l. ^B.li-ta, T't;n" rv,a] !AvarIh' ~AYh;-!mi yKi [part ki for + prep min from + art.w/nou m.s.abs. yom day + art.w/adj.m.s.abs. rishon first + rel. asher + qal perf.2m.s. nathan give; "set" + d.o. + noun m.s.w/2m.s.suff. leb heart + prep lamedh w/hiphil infin.constr. bin understand + waw w/prep lamedh w/hithpael infin.constr. anah to humble/afflict/oppress; "on humbling" + prep lamedh w/noun both m.p.constr. paneh face w/2m.s.suff. "yourself beforef" + noun m.p.constr.w/2m.s.suff. Elohim], your words were heard, and I have come in response to your words [^yr,b'd>Bi ytiab'-ynIa]w: ^yr,b'd> W[m.v.nI [niphal perf.3p. shama hear + noun m.p.constr.w/2m.s.suff. dabar word + waw w/pro.1c.s. ani I + qal perf.1c.s.s bo come + prep beth w/noun m.p.constr.w/2m.s.suff. dabar word]).

ANALYSIS: VERSES 10-12

1. Daniel had essentially passed out from the trauma of seeing "this great vision" of the man suspended above the waters who was so awesome in appearance (cf. v.9).
2. Next Daniel makes mention of "a hand" touching him.
3. This touch awakened him and he found himself on his hands and knees trembling from the fright that had caused him to pass out (v.12).
4. The touch revived him enough so that he awoke and was back in touch with the scenery around him.
5. The hand that touched him was his angelic instructor.
6. His teaching angel addresses him as in the previous encounter in chapter 9 as "a man of high esteem."
7. This mode of address was Daniel’s assurance that the Almighty held him in very high esteem.
8. So much so that angels are dispatched from the throne of God in order to help him better understand the things he has heard over the course of his visions.
9. Daniel is given a command by the angel to "understand the words that I am about to tell you."
10. This command is given so that Daniel will continue to study the prophetic doctrine that he is privy to.
11. Obviously Daniel is to take the newest revelation (chapters 11 & 12) and put it with everything else he has heard and come up with a biblical timeline.
12. This would not be easy but it is something he would have to devote himself to for the rest of his Phase 2.
13. This newest block of prophetic information consists of detailed information dealing with the Persian monarchy and the historical events of the Selecuid and Ptolemaic kingdoms to the time of the Jewish war for independence.
14. It also includes a section of the end times and the career of the Antichrist of which the Greek tyrant Antiochus Epiphanes is a type.
15. Again, all this must be collated with the information given Daniel in chapters 2, 7, 8 and 9 as well as the information in the extant OT canon of Daniel’s day (Jeremiah was the most recent addition).
16. For Daniel or any other would-be student of this information there must be extreme attention to putting every detail in its proper place on the biblical timeline.
17. Next comes the command to "stand upright" a posture necessary for receiving this face-to-face revelation.
18. Daniel is told to face the angel as he speaks.
19. Daniel obeys the command but he is still trembling with fear (v.11).
20. The third command to Daniel from his teacher is to "stop being afraid."
21. He is told to isolate this sin as one cannot learn effectively if one is under the control of some mental attitude sin.
22. Believers should take assembly for face-to-face teaching seriously being on time, alert and in fellowship.
23. All distractions should be eliminated as a part of the decorum of face-to-face instruction.
24. The angel next informs Daniel that he was dispatched on the very day Daniel had begun his prayer vigil.
25. The content of this prayer was petition on his own behalf to attain a better understanding of the things he had received over the years.
26. What Daniel "set/gave [his] heart on" is found in the two infinitive constructs both denoting purpose.
27. First and foremost was his desire to gain clarity or fullness of understanding of the things related to his people and their future.
28. What conflicted his understanding is the difficult issue.
29. We have the advantage of examining this body of information from hindsight.
30. Much of it now falls into the fulfilled column as it pertains to biblical prophecy.
31. He had difficulty (presumably) sorting out that which preceded the 1^st Advent and that which followed it.
32. Then there was the problem of the two great antagonists who would arise and trouble his people Antiochus and Antichrist.
33. Secondly, in verse 12 mention is made of the extremes to which Daniel was willing to undergo in "humbling [himself] before [his] God."
34. The infinitive [hithpael = intensive reflective] "humble yourself" means to "afflict/oppress/humble."
35. This attitude of intense desire or commitment to understand was overtly demonstrated by his fasting and self-denial.
36. Daniel did everything he knew to do in order to insure that his primary desire would be granted.
37. This aspect of Daniel’s quest was not overlooked but it was "[his] words that were heard."
38. The answer came in the presence of Gabriel who was sent by God to enable him to achieve this clearer and fuller understanding of the things that preoccupied his thoughts.
39. As Scripture enjoins we should never flag in our prayers and supplications with respect to a righteous issue.
40. It took 21 days of intensity for the answer to come.
41. He never gave up; his faith in God never wavered.
42. We should recognize that Satan’s interference and our own shortcomings are not reasons to soul-faint with respect to "keeping on asking and seeking and knocking."
43. We short-change ourselves when we give up because the answer is not immediate.
44. Lack of faith is another killer of effective prayer.
45. We are also to pray in the Spirit (Jude 1:20).
46. Prayer honors God and we should not question the reasons why we are to pray even though we may not understand all the implications of what we are doing.
47. There is hardly anything more damaging to the enemy than effectual prayer (Jam. 1:25).

VERSE 13 "But the prince of the kingdom of Persia was withstanding me for twenty-one days (~Ay dx'a,w> ~yrIf.[, yDIg>n<l. dme[o sr;P' tWkl.m; rf;w> [waw w/noun m.s.abs. shar prince + noun f.s.constr. malkuth kingdom + proper noun Paras; Persia + qal part.m.s.abs. amad stand + prep lamedh w/prep.w/1c.s.suff. nebed before with the participle = "withstanding me"+ adj.m.p.abs. esherim twenty + waw w/adj.m.s.abs. echad one + noun m.s.abs. yom day]; then behold, Michael, one of the chief princes [~ynIvoarIh' ~yrIF'h; dx;a; laek'ymi hNEhiw> [waw w/interj. hinneh behold + proper noun Michael + adj.m.s.abs. echad one + art.w/noun m.p.abs. shar prince + art.w/adj.m.p.abs. rishon first, primary], came to help me, for I had been left there with the kings of Persia [sr'p' ykel.m; lc,ae ~v' yTir>t;An ynIa]w: ynIrez>['l. aB' [qal perf.3m.s. bo came + prep lamedh w/qal infin.constr.w/1c.s.suff. azar help + waw w/pro.1c.s. ani I + niphal perf.1c.s. yatar leave; "left" + adv sham there + part etsel near, beside + noun m.p.constr. melek king + proper noun Parsa; Persia]).

VERSE 14 "Now I have come to give you an understanding of what will happen to your people in the latter days (~ymiY"h; tyrIx]a;B. ^M.[;l. hr'q.yI-rv,a] tae ^n>ybih]l; ytiab'W [waw w/qal perf.1c.s. bo come + prep lamedh w/hiphil infin.constr.w/2m.s.suff. bin understand + d.o. + rel pro asher + qal impf.3m.s. qarah encounter; "will happen" + prep lamedh w/noun m.s.constr.w/2m.s.suff. am people + prep beth w/noun f.s.abs. acharith end (of place), latter, future (of time); also at 8:19,23; 11:4; 12:8 + art.w/noun m.p.abs. yom day], for the vision pertains to the days yet future [~ymiY"l; !Azx' dA[-yKi [conj ki for + adv odh continuance; "pertains" + noun m.s.abs. chazon vision (here waking versus sleeping) + prep lamedh w/noun m.p.abs. yom day; days yet ahead])."

ANALYSIS: VERSES 13-14

1. Gabriel proceeds to explain to Daniel why it took so long for him to get to where Daniel was at.
2. The plan was for Gabriel to arrive in Daniel’s presence the very day Daniel began his prayers.
3. The encounter between Gabriel and Daniel in chapter 9 was within minutes after he had been dispatched from the throne of God (cf. 9:23).
4. This unexpected delay was due to a conflict between Gabriel and the unnamed demon here designated "the prince of Persia."
5. The angelic race is unequal in power and rank.
6. They vary greatly in power and rank.
7. This applies to the fallen angels as well as the elect or holy angels.
8. The fall of one-third of the angels (cf. Rev.12:4) with Lucifer, the chief of all the angelic hosts, did not alter their physical power only their character.
9. The "devil and his angels" (Matt.25:41) exist in a hierarchy as do the elect angels.
10. They all have assignments and places within that hierarchy.
11. Those at the top are assigned to influence national leaders.
12. The classification of angels according to rank is seen in such verses as Eph.3:10; 6:12; Col.1:16; 2:15 and 1Pet.3:22.
13. On his way to Daniel Gabriel encountered "the prince of Persia" and could go no further.
14. This proves that the angels retained their original strength from creation.
15. God did not tell Gabriel that this would transpire!
16. Gabriel was simply told to go directly to Daniel and relay the new prophetic information as he had done previously in chapter 9.
17. So I guess we could say that the angel Gabriel was tested.
18. His trip took an unexpected turn as angels are not omniscient.
19. We have to surmise why "the prince of Persia" blocked Gabriel’s path and held him up for almost 21 days.
20. Probably by this time news of Gabriel’s relationship to Daniel was widely known throughout the angelic ranks.
21. It could be that the demon-prince of Persia was told to interfere with any movement of Gabriel toward Daniel.
22. Angels cannot hurt or kill one another (as they are immortal) but they can overpower the opposition and frustrate their activities (see Rev.12:7-8).
23. Clearly this high ranking demon did not want the information Gabriel was delivering to Daniel to get to him.
24. That information had to do with Israel and her future.
25. The unseen powers of evil apparently have the ability to interfere with the saints and their pursuit of the knowledge of God.
26. God had commissioned Gabriel with the answer to Daniel’s petition.
27. But He withheld information from Gabriel that would have enabled him to avoid this unexpected delay.
28. However, He did make provision for Gabriel in the person of an angel that was stronger than the demon-prince of Persia.
29. Interestingly Gabriel refers to his colleague as "one of the chief princes."
30. This means among all the angels Michael was at the top of the angelic structure in terms of power and rank.
31. Michael was dispatched to the place on the earth where the Persian leadership was assembled.
32. We are not told why or where the Persian leaders were assembled.
33. The demon-prince of Persia was assigned to the leadership of the empire to influence the leaders in such a way as to harm the people of God as they were the conduit to bringing the Messiah into the world.
34. Demons operate towards humans via the occult.
35. This is how they interface with humanity.
36. This is how they sponsor their own corrupt doctrines (called "doctrine of demons"; cf. 1Tim.4:1).
37. They most definitely seek to influence those at the top of the political ladder.
38. Observation: While God has total control over the heavenly hosts, He accords demons certain limited powers of obstruction and influence in somewhat the same fashion that He does among humans.
39. In both cases the exercise of free will in opposition to the Sovereign of heaven is permitted as He sees fit.
40. But as Job 1:12 and 2:6 indicate, the malignity of Satan is never allowed to go beyond the limits set by God, who will not allow a believer to be tested beyond his capacity (1 Cor.10:13).
41. This delay put pressure upon the soul of Daniel.
42. So Michael came to the aid of Gabriel (and Daniel) and opened the way for the teaching angel to accomplish his mission (cf. v.14).
43. Gabriel declares the reason for his coming to Daniel in v.14.
44. The purpose is to give Daniel further insight with respect to his "people in the latter days."
45. This prophetic insight was in response to Daniel’s prayers for understanding/wisdom.
46. The expression "latter days" occurs 13x: Gen.49:1; Num.24:14; Deut.4:30; 31:29; Isa.2:2; Jer.23:20; 30:24; 48:47; 49:39; Ezek.38:16; Dan.10:14; Hos.3:5; Mic.4:1.
47. It is not to be restricted to the just the last days just before the coming of the Lord but it is usually so employed.
48. The "vision" refers to the information about to be imparted to Daniel beginning in 11:2ff.
49. Both the nouns !Azx' (chazon) translated "vision" and the noun ha'r>m; (mare-ah) translated "vision" are used of Daniel’s revelatory experience in chapters 10 through 12.
50. Chazon is used in Dan.1:17; 8:1,2,13,15,17,26; 9:21,24; 10:14 and 11:14.
51. The noun mare-ah is used in 1:4,13,15 (of physical appearance); 8:15 (physical appearance),16,26,27; 9:23; 10:1, 6 (physical appearance), 7 (2x), 8, 16, 18.
52. In 8:26 both words occur together.
53. In 9:23 (mare-ah) and 9:24 (chazon) both terms refer to the same revelation the prophecy of the 70 weeks.
54. Here in v.14 the synonym chazon refers to the prophetic revelation of chapters 11 and 12 and not some previous revelation to Daniel.
55. Daniel at this point needs to direct his thinking not just to the immediate future but to the distant future if he is to understand this vision and all the visions to date.
56. He must come to the place where he separates the 2^nd commonwealth from certain passages that deal with yet another commonwealth (3^rd) and another tyrant in the days just before the 2^nd Advent of Messiah.
57. Remember he is caught up in the times of the birthing of the 2^nd commonwealth.
58. Yet he as been given prophecies regarding its struggles and demise as well as history beyond the fall of the nation being born at the end of Daniel’s lifetime.
59. Gabriel was freed up to visit Daniel not because Daniel prayed to Michael.
60. Scripture nowhere permits prayer to anyone other than God Himself.
61. We know little of the ways of God’s heavenly agents that are watching over our lives.
62. But they are all around us serving us in our battle to achieve the crown of righteousness as the writer of Hebrews rhetorically asks: "Are they not all ministering spirits, sent out to render service for the sake of those who inherit salvation?"
63. Observe also that one basic principal of prayer is set forth by this example of delayed response.
64. It is the principle of undiscourageable persistence.
65. Jesus taught his disciples that "they should always pray and not give up" (Lk.18:1).
66. There may be hindering factors of which the praying believer knows nothing as he wonders why his requests are delayed.
67. In v.14 the angel commences to explain to Daniel that the destiny of the Hebrew people onward to the last days is what this meeting is all about.
68. The terminus ad quem goes beyond the days of Antiochus Epiphanes past the 1^st Advent onward to the days just preceding the 2^nd coming of Messiah/Christ.
69. Daniel is to think long-range to the advent of the Son of Man and the establishment of the messianic kingdom.
70. So beyond the type (Antiochus IV) is the projected antitype, referred to in Revelation (chaps. 13 & 17) as "the beast" as we shall see when we come to 11:40.

VERSE 15 When he had spoken to me according to these words, I turned my face toward the ground and became speechless (yTim.l'a/n<w> hc'r>a; yn:p' yTit;n" hL,aeh' ~yrIb'D>K; yMi[i ArB.d;b.W [waw w/prep beth w/piel infin.constr.w/3m.s.suff. darab speak + prep im with w/1c.s.suff. + prep kaph w/noun m.p.abs. dabar word; "according to these words" + art.w/adj.p.abs. leleh these + qal perf.1c.s nathan give; "turned" + noun m.p.constr.w/1c.s.suff. paneh face + nounf.s.abs. eretz ground + waw w/niphal perf.1c.s.s alam be made dumb (Niphal)]).

VERSE 16 And behold, one who resembled a human being was touching my lips (yt'p'f.-l[; [;gEnO ~d'a' ynEB. tWmd>Ki hNEhiw> [waw w/interj. hinneh behold + prep kaph w/noun f.s.abs. demuth likeness + noun m.p.constr. ben son of + noun m.s.abs. adam man + qal part.m.s.abs. naga touch + prep al w/noun f. dual constr.w/1c.s.suff. shapah lip]; then I opened my mouth and spoke and said to him who was standing before me [yDIg>n<l. dme[oh'-la, hr'm.aow" hr'B.d;a]w" yPi-xT;p.a,w" [waw w/qal impf.1c.s pathach open + noun m.s.constr.w/1c.s.suff. peh mouth + waw w/piel impf.1c.s. dabar speak + waw w/qal impf.1c.s amar say + prep el to + art.w/qal part.m.s.abs. amad stand + prep lamedh w/prep w/1c.s.suff. neged before], "O my lord, as a result of the vision anguish has come upon me, and I have retained no strength [x;Ko yTir>c;[' al{w> yl;[' yr;yci Wkp.h,n< ha'r>M;B; ynIdoa] [noun m.s.constr.w/1c.s.suff. adon lord + prep beth w/noun f.s.abs. mare-ah appearance; "vision" + niphal perf.3m.p. hapak turn; "has come upon" + noun m.p.constr.w/1c.s.suff. tsir pang; "anguish" + prep al upon w/1c.s.suff. + waw w/neg lo + qal perf.1c.s.s atsar retain + noun m.s.abs. koach strength (of capacity to act)]).

VERSE 17 "For how can such a servant of my lord talk with such as my lord (hz< ynIdoa]-~[i rBed;l. hz< ynIdoa] db,[, lk;Wy %yhew> [waw w/interrog hek how + qal impf.3m.s.s yakol be able; "can" + noun m.s.constr.w/1c.s.suff. adon lord + adj.m.s.abs. zeh "such" + prep lamedh w/piel infin.constr. dabar speak + prep im with + noun m.s.const.w.1c.s.suff. adon lord + adj.m.s.abs. zeh "such"])?

As for me, there remains just now no strength in me, nor has any breath been left in me (ybi-hr'a]v.nI al{ hm'v'n>W x;ko yBi-dm'[]y:-al{ hT'[;me ynIa]w: [waw w/pro.1c.s. ani I + prep min from + adv attah now + neg lo + qal impf.3m.s. amad stand; "remains" + prep beth w/1c.s.suff. "in me" + noun m.s.abs. koach strength + waw w/noun f.s.abs. neshamah breath + neg. lo + niphal perf.3f.s. sha-ar remain; "been left" + prep beth w/1c.s.suff.])."

ANALYSIS: VERSES 15-17

1. Of all the prophetic visions granted to Daniel it was probably the prophecy of the 70 weeks that gave him the most fits.
2. Then there was the problem of collating all the prophetic visions, namely chapters 2, 7 and 8 as well.
3. He found himself at a impasse and this explains why he entered into this prayer vigil.
4. He had been trying to figure it all out but he was having no success.
5. So he prays for wisdom/help.
6. He knew these things were supposed to be intelligible.
7. In v.14 the teaching angel points him in the direction of the "latter days."
8. He tells him that the "vision" he is about to present relates to Israel and "to the days yet future."
9. At this point Daniel hangs his head in discouragement (v.15).
10. He finds himself at a complete loss for words.
11. Mentally he is spent and confused.
12. He needs to relax and refocus (easier said than done).
13. He feels beaten and tired and unable to think clearly.
14. In chapter 8 at verse 15 Daniel found himself in a similar mode, and Gabriel, having the appearance of a man, was standing before him and was told to explain the visions of the ram and the shaggy goat.
15. Gabriel approached Daniel and Daniel reacted by falling on his face and the angel told him to "understand the vision pertains to the time of the end" (v.17).
16. As Gabriel approached Daniel in his dream, the prophet entered into a coma-like state and the angel touched him and he was revived and stood up.
17. Verses 15-18 are parallel to 8:15-18.
18. Both concern a disabled prophet who needs a "touch" that will restore his strength to focus on face-to-face teaching.
19. Here he stands upright but he is mentally confused and discouraged and probably embarrassed.
20. Here something so dramatic happened to Daniel that he was rendered unable to speak.
21. His capacity to speak left him and the angel touched his lips and his ability to speak returned to him.
22. Daniel proceeds to lament the "just now" situation that has brought him to the point of physical exhaustion.
23. His body tells him that he is spent.
24. He explains that it is the awesomeness of dme[oh'-la, (as a result of the vision) or as it is called in verse 8 "the great vision" (cp. vv.1, 7, 14).
25. It is "great" because it featured none other than the Son of God in a theophany.
26. Daniel sees Christ as He will appear in His glory and His 2^nd coming.
27. This terrorized the prophet.
28. It caused him to turn pale and lose sufficient strength to stand upright and finally to pass out (vv. 8-9).
29. The angel revived him and told him not to be afraid (vv. 10-12).
30. Once again, after Gabriel’s explanations, Daniel lapses into fear, speechlessness and physical weakness, even though he had just been told not to be fearful (v.12).
31. Daniel laments that his experience of "the vision" is like "anguish" that renders him physically exhausted.
32. The term "anguish" (rycii m.p. w/1c.s.suff.) is used of the pains associated with a woman in labor (cp. 1Sam.4:19; Isa.13:8; 21:3).
33. Daniel found it difficult not to associate his experience of the appearance and voice of the man over the waters with personal doom.
34. How else are we to take his fear and trembling?
35. There is yet another symptom of his trauma: he finds it difficult to breathe: "nor has any breath been left in me."
36. He complains that he is unworthy to even "talk" with one who is "such as my lord."
37. The angel who he has been with before (chapters 8 & 9) no doubt appears more august than ever as he is associated with the awesome man above the waters.

VERSE 18 Then this one with human appearance touched me again and strengthened me (ynIqeZ>x;y>w: ~d'a' haer>m;K. yBi-[G:YIw: @s,YOw: [waw w/hiphil impf.3m.s. yasap do again + waw w/qal impf.3m.s. naga touch + prep beth w/1c.s.suff. + prep kaph w/noun m.s.constr. mare-ah appearance + noun m.s.abs. adam man + waw w/piel impf.3m.s.w/1c.s.suff. chazaq strengthen]).

VERSE 19 He said, "O man of high esteem, do not be afraid (tAdmux]-vyai ar'yTi-la; rm,aYOw: [waw w/qal impf.3m.s. amar say + neg al "stop" + qal impf.2m.s. juss. yare fear + noun m.s.abs. ish man + adj.f.p.abs. chamudh precious; "high esteem"]).

Peace be with you; take courage and be courageous (qz"x]w: qz:x] %l' ~Alv' [noun m.s.abs. shalom peace + prep lamedh w/2m.s.suff. + qal imper.m.s. chazaq be(come) strong, be courageous + waw w/qal imper.m.s. chazaq be(come) strong, be courageous; the command is repeated])!"

Now as soon as he spoke to me, I received strength and said (hr'm.aow" yTiq.Z:x;t.hi yMi[i ArB.d;k.W [waw w/prep kaph w/piel infin.constr.w/3m.s.suff. dabar speak; "Now as soon as he spoke" + prep im with w/1c.s.suff. "to me" + hithpael perf.1c.s. chazaq strengthen; "received strength" + waw w/qal impf.1c.s. amar say], "May my lord speak, for you have strengthened me [ynIT'q.Z:xi yKi ynIdoa] rBed;y> [piel impf.3m.s.juss. dabar speak + noun m.s.constr.w/1c.s.suff. adon lord + part ki for + piel perf.2m.s.w/1c.s.suff. chazaq strengthen])."

ANALYSIS: VERSES 18-19

1. Yet again, the angel touches him and Daniel’s physical strength returns to him (v.18; cp. 8:18 and 10:16).
2. It was clearly miraculous and performed by the energy of a spirit being.
3. Daniel’s physical incapacitation was not due to age or the rigors of fasting but was the result of the trauma of seeing and hearing the vision.
4. The angel Gabriel proceeds to encourage Daniel by repeating the accolade "O man of high esteem."
5. This is the 3^rd time he was so addressed (9:23; 10:11).
6. Each time he was so designated it came from the lips of the same angel.
7. This expression indicates that he was a man of highly desirable qualities.
8. God takes pleasure in the believer who is zealous and committed to learning and applying BD.
9. The angel is aware that the prophet is under mental attitude fear and tells him to literally "stop being afraid."
10. Fear neutralizes all rationale thought.
11. He must isolate this sin if he is to benefit from the prophetic message he is about to hear.
12. He has nothing to fear and he should know that by now.
13. He has over the years been greatly favored of God or else he would not have been the chosen conduit for so much prophetic doctrine.
14. He next pronounces a blessing of "peace" upon the prophet.
15. Daniel’s struggles to understand fully the things of prophetic revelation notwithstanding are not evidence of divine disapprobation.
16. It is God’s way of letting Daniel know that he has no basis in fact to dread the presence of God in the present circumstances awesome as they were.
17. With his physical strength fully restored (real shot in the arm) the angel commands him to exhibit moral/spiritual courage.
18. The verb chazaq occurs twice in the qal imperative.
19. The translation: "be courageous/strong, yes be courageous."
20. The doubling serves to emphasize the importance of moral courage in executing the will of God whatever one may be called upon to do (cf. Phil.1:14).
21. Fear is a kind of moral cowardice.
22. We have not been given "a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!"
23. The command to "take courage" is seen in Matt.9:2, 22; 14:27; Mk.10:49; 15:43; Acts.23:11; 27:22,25; cp. 1Cor.16:13; Eph.6:10; 2Tim.2:1).
24. It required moral fortitude for Daniel to face the challenge of hearing more information that he would be responsible to figure out.
25. Now he reports the effect the angel’s exhortation and reassurance had upon his psyche.
26. He from his volition chose to reign in his fear and unhealthy emotions and get on with the task at hand.
27. He uses the same verb that the angel had used in reporting his renewed courage but in the hithpael stem.
28. He informs that angel that he now has now gotten it together and uses the same verb but in the hiphil stem.
29. He credits the angel with encouraging, strengthening and orienting him to the moment.
30. Daniel is now physically, emotionally and morally ready to receive this tremendous revelation.

VERSE 20 Then he said, "Do you understand why I came to you (^yl,ae ytiaB'-hM'l' T'[.d;y"h] rm,aYOw: [waw w/qal impf.3m.s. amar say + interrog ha + qal perf.2m.s.s yada know + interrog lammah why + qal perf.1c.s. bo come + prep el w/2m.s.suff.])?

But I shall now return to fight against the prince of Persia (sr'P' rf;-~[i ~xeL'hil. bWva' hT'[;w> [waw w/adv attah now + qal impf.1c.s. shub return + prep lamedh w/niphal infin.constr. lacham fight + prep im with + noun m.s.abs. shar prince + proper noun Persia]; so I am going forth, and behold, the prince of Greece is about to come [aB' !w"y"-rf; hNEhiw> aceAy ynIa]w: [waw w/pro.1c.s. ani I + qal part.m.s.abs yatsa go forth + waw w/interj hinneh behold + noun m.s.abs. shar prince + proper noun yawan Greece = Javan of Gen.10 + qal part.m.s.abs. bo come; "is about to come"]).

VERSE 21 "However, I will tell you what is inscribed in the writing of truth (tm,a/ bt'k.Bi ~Wvr'h'-ta, ^l. dyGIa; lb'a] [adv abal surely + hiphil impf.1c.s. nagad make known + prep lamedh w/2m.s.suff. + d.o. + art.w/qal pass.part.m.s. rasham inscribe + prep beth w/noun m.s.abs. kethab writing + noun f.s.abs. emeth truth]).

Yet there is no one who stands firmly with me against these forces except Michael your prince (~k,r>f; laek'ymi-~ai yKi hL,ae-l[; yMi[i qZEx;t.mi dx'a, !yaew> [waw w/adv ayin no one + adj.m.s.abs. echad one + hithpael part.m.s.abs. chazaq be strong; "stands firmly" + prep im w/1c.s.suff. + prep al "against" + adj.p.abs elleh these + part ki for+ adv im if, since, whether; "except" + proper noun Michael + noun m.s.constr.w/2m.p.suff. shar prince]).

ANALYSIS: VERSES 20-21

1. Daniel no longer intimidated by his environment is ready to listen to the final segment in the prophetic series that has stretched over a life time.
2. Actually there have been four segments with this one being the 5^th.
3. The angel asks Daniel if he knows the reason why he has been sent to him.
4. Daniel probably responded with a silent gesture (nod of the head).
5. It is possible that Daniel under the pressure could have momentarily lost track of what was told him in verse 14.
6. In any case, it is Gabriel’s way of being sure that both he and his student are in sync.
7. For his student it has been a rather harrowing experience to get to this point.
8. Next follows a kind of parenthesis in which the angel goes back to a previous monologue regarding his tardiness in getting to Daniel (cf. v.13).
9. Verses 13 and 20 bring to our attention the fact that angels have power and opportunity to counteract and thwart the forces of darkness, that is, the demonic agents of the Devil.
10. Michael ("one of the chief princes"), who broke up the hindrance put up by the demonic "prince of Persia" and opened the way for Gabriel to deliver God’s answer to Daniel’s prayer.
11. Both Gabriel and Michael were acting a faithful "minister" to an "heir of salvation" (cf. Heb.1:14).
12. These references to contests of strength between the warriors of heaven and the warriors of perdition raise intriguing questions.
13. Where do such battles take place?
14. Rev.12:7 provide an example of one battlefield the 2^nd heaven or stellar space.
15. We have no way of knowing how disembodied spirits fight one another or the weapons they use.
16. It probably has something to do with their incredible inherent dynamics.
17. The WOG tells us that the angels are organized into various provinces or domains, which are referred to as archai ("rulers"), exousai ("authorities"), and enjoy the status of kosmokratores ("world rulers," "powers of this world").
18. The fallen angels (at least some of them) occupy assigned super terrestrial regions (cf. Eph.6:12: "the spiritual forces of evil in the heavenly realm").
19. Reference to the "prince of Greece who is about to come" is a reference to the super demon who came to b at the top of the Greek pantheon of corrupting spirits.
20. Daniel no doubt had correctly understood from the vision of chapter 8 that the Greek empire would replace the Persian empire.
21. This is what the interpreting angel had told him (cf. 8:20-21).
22. This serves to demonstrate that each kingdom or empire has its assigned hierarchy of demons.
23. There purpose is to weaken and corrupt the nations.
24. The use of the interjection "behold" is used to draw attention to the fact of the coming demon prince of Greece.
25. The Greek Empire is the subject of many of the prophecies in Daniel since it is that kingdom the brings in two great antagonists of the Jewish nation: Antiochus Epiphanes and the Greek Antichrist, Alexander the Great (see Rev.17:8, 11).
26. Verse 21 is an odd verse.
27. The first sentence seems out of place with what precedes and what follows.
28. The second sentence seems almost an afterthought and is strange in and of itself.
29. Gabriel affirms that what he is about to tell Daniel "is inscribed in the writing (or scripture) of truth."
30. The verb (~vr) "inscribed" is a qal passive participle.
31. It only occurs here.
32. Yet the root bt'K. meaning "to write" occurs some 242 times.
33. It is used of both the act of writing and of that which is written down (writing/document).
34. It is used here as a noun in the expression "writing of truth" or "scripture of truth" as it is so translated in the KJV and NKJV.
35. What the angel is saying here is that what he is about to tell Daniel is worthy of a place in Scripture.
36. And that, as far as God is concerned it is already written down in heaven, or so that seems to be the implication.
37. Of course what the angel delivered to Daniel via oral transmission was later written down by the prophet under inspiration in the languages of Hebrew and Aramaic.
38. The Hebrews had a great advantage over the Egyptians and over those in Mesopotamia who wrote on clay tablets.
39. The Hebrews had an alphabet.
40. Whereas one must know several hundred signs to read Akkadian and also a large number to read Egyptian, the Hebrews only had to learn twenty-two characters.
41. Says Bruce, "It is worth noticing that it was the alphabet that made it possible for all classes to be literate; its invention is therefore a landmark of great importance in the history of civilization," and we may add, in the spread of the knowledge of God’s word ("The Books and Parchments, rev. ed., 1963, p. 30).
42. This brings us to the last statement of the angel in v.21: "Yet there is no one who stands firmly with me against these forces except Michael your prince."
43. The statement is curious to say the least.
44. The archangel Michael (see Jude 1:9) is the guardian angel of Israel as demonstrated here by the 2^nd person plural suffix attached to "prince" (rf;).
45. But how is it that Gabriel and Michael of all the elect angels were alone left to oppose "these" demon forces which presumably are connected to the prior statements regarding the prince of Persia?
46. Perhaps Gabriel is saying that he found himself of necessity in combat with the demon forces associated with the prince of Persia as he was on his mission to deliver "a message" (cf. v.1) to Daniel and was held up for twenty-one days until Michael spelled him.
47. This is Gabriel’s way of giving Michael due credit.
48. Notice also, that in v.20 he makes mention of the fact that after he is finished with his mission to Daniel he must "return to fight against the prince of Persia."
49. In other words, there was something significant at stake with respect to God’s people and their restoration and the forces of evil that were trying to adversely influence the Persian rulers.
50. This conflict continued throughout the Persian era and became especially acute at various points in the relations between the two peoples.
51. A dramatic case in point was the conspiracy of one Haman who attempted to bring Persian genocide against the Jews but for the intervention of Queen Esther (read book of Esther).