Dan 10:13 | KD | STEP | 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 ( , ), 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 ( ). 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 ), , by which the contents of are introduced; for, according to this, 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 , and must have here the same meaning that it has there. But in it is connected with להבינך, “I am come to bring thee understanding,” in 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 , enter into war with and overcome the spirit of the king of Persia, hostile to the people of God. The contents of 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 “the prince of Persia,” is not king Cyrus, or the collectivum of the kings of Persia, as Häv. 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 (1Co 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, , 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, , and spake with him, , 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 ; Psa 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, - , “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 ἀρχάγγελος, also in , 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 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 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 and , 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, , 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.

‏ Daniel 10:13

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 Häv. 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 (1Co 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 Exo 15:11; Psa 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 Jud 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 Jud 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.