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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Daniel 10:10–21. His four-level outline is real structure in the source text, so it is rendered as structure.
Much ado here is to bring Daniel to be able to bear what Christ has to say to him. Still we have him in a fright, hardly and very slowly recovering himself; but he is still answered and supported with good words and comfortable words. Let us see how Daniel is by degrees brought to himself, and gather up the several passages that are to the same purport.
I.Daniel is in a great consternation and finds it very difficult to get clear of it.
The hand that touched him set him at first upon his knees and the palms of his hands, Dan 10:10. Note, Strength and comfort commonly come by degrees to those that have been long cast down and disquieted; they are first helped up a little, and then more. After two days he will revive us, and then the third day he will raise us up. And we must not despise the day of small things, but be thankful for the beginnings of mercy. Afterwards he is helped up, but he stands trembling (Dan 10:11), for fear lest he fall again. Note, Before God gives strength and power unto his people he makes them sensible of their own weakness. I trembled in myself, that I might rest in the day of trouble, Hab 3:16. But when, afterwards, Daniel recovered so much strength in his limbs that he could stand steadily, yet he tells us (Dan 10:15) that he set his face towards the ground and became dumb; he was as a man astonished, who knew not what to say, struck dumb with admiration and fear, and was loth to enter into discourse with one so far above him; he kept silence, yea, even from good, till he had recollected himself a little. Well, at length he recovered, not only the use of his feet, but the use of his tongue; and, when he opened his mouth (Dan 10:16), that which he had to say was to excuse his having been so long silent, for really he durst not speak, he could not speak: "O my lord" (so, in great humility, this prophet calls the angel, though the angels, in great humility, called themselves fellow-servants to the prophets, Rev 22:9), "by the vision my sorrows are turned upon me; they break in upon me with violence; the sense of my sinful sorrowful state turns upon me when I see thy purity and brightness." Note, Man, who has lost his integrity, has reason to blush, and be ashamed of himself, when he sees or considers the glory of the blessed angels that keep their integrity. "My sorrows are turned upon me, and I have retained no strength to resist them or bear up a head against them." And again (Dan 10:17), like one half dead with the fright, he complains, "As for me, straightway there remained no strength in me to receive these displays of the divine glory and these discoveries of the divine will; nay, there is no breath left in me." Such a deliquium did he suffer that he could not draw one breath after another, but panted and languished, and was in a manner breathless. See how well it is for us that the treasure of divine revelation is put into earthen vessels, that God speaks to us by men like ourselves and not by angels. Whatever we may wish, in a peevish dislike of the method God takes in dealing with us, it is certain that if we were tried we should all be of Israel's mind at Mt. Sinai, when they said to Moses, Speak thou to us, and we will hear, but let not God speak to us lest we die, Exo 20:19. If Daniel could not bear it, how could we? Now this he insists upon as an excuse for his irreverent silence, which otherwise would have been blame-worthy: How can the servant of this my lord talk with this my lord? Dan 10:17. Note, Whenever we enter into communion with God it becomes us to have a due sense of the vast distance and disproportion that there are between us and the holy angels, and of the infinite distance, and no proportion at all, between us and the holy God, and to acknowledge that we cannot order our speech by reason of darkness. How shall we that are dust and ashes speak to the Lord of glory?
II.The blessed angel that was employed by Christ to converse with him gave him all the encouragement and comfort that could be.
It should seem, it was not he whose glory he saw in vision (Dan 10:5, Dan 10:6) that here touched him, and talked with him; that was Christ, but this seems to have been the angel Gabriel, whom Christ had once before ordered to instruct Daniel, Dan 8:16. That glorious appearance (as that of the God of glory to Abraham, Act 7:2) was to give authority and to gain attention to what the angel should say. Christ himself comforted John when he in a like case fell at his feet as dead (Rev 1:17); but here he did it by the angel, whom Daniel saw in a glory much inferior to that of the vision in the verses before; for he was like the similitude of the sons of men (Dan 10:16), one like the appearance of a man, Dan 10:18. When he only appeared, as he had done before (Dan 9:21), we do not find that Daniel was put into any disorder by it, as he was by this vision; and therefore he is here employed a third time with Daniel.
1.He lent him his hand to help him, touched him, and set him upon his hands and knees (Dan 10:10), else he would still have lain grovelling, touched his lips (Dan 10:16), else he would have been still dumb; again he touched him (Dan 10:18), and put strength into him, else he would still have been staggering and trembling. Note, The hand of God's power going along with the word of his grace is alone effectual to redress all our grievances, and to rectify whatever is amiss in us. One touch from heaven brings us to our knees, sets us on our feet, opens our lips, and strengthens us; for it is God that works on us, and works in us, both to will and to do that which is good.
2.He assured him of the great favour that God had for him: Thou art a man greatly beloved (Dan 10:11); and again (Dan 10:19), O man greatly beloved! Note, Nothing is more likely, nothing more effectual, to revive the drooping spirits of the saints than to be assured of God's love to them. Those are greatly beloved indeed whom God loves; and it is comfort enough to know it.
3.He silenced his fears, and encouraged his hopes, with good words and comfortable words. He said unto him, Fear not, Daniel (Dan 10:12); and again (Dan 10:19), O man greatly beloved! fear not; peace be unto thee; be strong, yea, be strong. Never did any tender mother quiet her child, when any thing had grieved or frightened it, with more compassion and affection than the angel here quieted Daniel. Those that are beloved of God have no reason to be afraid of any evil; peace is to them; God himself speaks peace to them; and they ought, upon the warrant of that, to speak peace to themselves; and that peace, that joy of the Lord, will be their strength. Will God plead against us with his great power? will he take advantage against us of our being overcome by his terror? No, but he will put strength into us, Job 23:6. So he did into Daniel here, when, by reason of the lustre of the vision, no strength of his own remained in him; and he acknowledges it (Dan 10:19): When he had spoken to me I was strengthened. Note, God by his word puts life, and strength, and spirit into his people; for if he says, Be strong, power goes along with the word. And, now that Daniel has experienced the efficacy of God's strengthening word and grace, he is ready for any thing: "Now, Let my lord speak, and I can hear it, I can bear it, and am ready to do according to it, for thou hast strengthened me." Note, To those that (like Daniel here) have no might God increases strength, Isa 40:29. And we cannot keep up our communion with God but by strength derived from him; but, when he is pleased to put strength into us, we must make a good use of it, and say, Speak, Lord, for thy servant hears. Let God enable us to comply with his will, and them, whatever it is, we will stand complete in it. Da quod jubes, et jube quod vis - Give what thou commandest, and then command what thou wilt.
4.He assured him that his fastings and prayers had come up for a memorial before God, as the angel told Cornelius (Act 10:4): Fear not, Daniel, Dan 10:12. It is natural to fallen man to be afraid of an extraordinary messenger from heaven, as dreading to hear evil tidings thence; but Daniel need not fear, for he has by his three weeks' humiliation and supplication sent extraordinary messengers to heaven, which he may expect to return with an olive-branch of peace: "From the first day that thou didst set thy heart to understand the word of God, which is to be the rule of thy prayers, and to chasten thyself before thy God, that thou mightest put an edge upon thy prayers, thy words were heard," as, before, at the beginning of thy supplication, Dan 9:23. Note, As the entrance of God's word is enlightening to the upright, so the entrance of their prayers is pleasing to God, Psa 119:130. From the first day that we begin to look towards God in a way of duty he is ready to meet us in a way of mercy. Thus ready is God to hear prayer. I said, I will confess, and thou forgavest.
5.He informed him that he was sent to him on purpose to bring him a prediction of the future state of the church, as a token of God's accepting his prayers for the church: "Knowest thou wherefore I come unto thee? If thou knewest on what errand I come, thou wouldst not be put into such a consternation by it." Note, If we rightly understood the meaning of God's dealings with us, and the methods of his providence and grace concerning us, we should be better reconciled to them. "I have come for thy words (Dan 10:12), to bring thee a gracious answer to thy prayers." Thus, when God's praying people call to him, he says, Here I am (Isa 58:9); what would you have with me? See the power of prayer, what glorious things it has, in its time, fetched from heaven, what strange discoveries! On what errand did this angel come to Daniel? He tells him (Dan 10:14): I have come to make thee understand what shall befal thy people in the latter days. Daniel was a curious inquisitive man, that had all his days been searching into secret things, and it would be a great gratification to him to be let into the knowledge of things to come. Daniel had always been concerned for the church; its interests lay much upon his heart, and it would be a particular satisfaction to him to know what its state should be, and he would know the better what to pray for as long as he lived. He was now lamenting the difficulties which his people met with in the present day; but, that he might not be offended in those, the angel must tell him what greater difficulties are yet before them; and, if they be wearied now that they only run with the footmen, how will they contend with horses? Note, It would abate our resentment of present troubles to consider that we know not but much greater are before us, which we are concerned to provide for. Daniel must be made to know what shall befal his people in the latter days of the church, after the cessation of prophecy, and when the time drew nigh for the Messiah to appear, for yet the vision is for many days; the principal things that this vision was intended to give the church the foresight of would come to pass in the days of Antiochus, nearly 300 years after this. Now that which the angel is entrusted to communicate to Daniel, and which Daniel is encouraged to expect from him, is not any curious speculations, moral prognostications, nor rational prospects of his own, though he is an angel, but what he has received from the Lord. It was the revelation of Jesus Christ that the angel gave to St. John to be delivered to the churches, Rev 1:1. So here (Dan 10:21): I will show thee what is written in the scriptures of truth, that is, what is fixed in the determinate counsel and foreknowledge of God. The decree of God is a thing written, it is a scripture which remains and cannot be altered. What I have written I have written. As there are scriptures for the revealed will of God, the letters-patent, which are published to the world, so there are scriptures for the secret will of God, the close rolls, which are sealed among his treasures, the book of his decrees. Both are scriptures of truth; nothing shall be added to nor taken from either of them. The secret things belong not to us, only now and then some few paragraphs have been copied out from the book of God's counsels, and delivered to the prophets for the use of the church, as here to Daniel; but they are the things revealed, even the words of this law, which belong to us and to our children; and we are concerned to study what is written in these scriptures of truth, for they are things which belong to our everlasting peace.
6.He gave him a general account of the adversaries of the church's cause, from whom it might be expected that troubles would arise, and of its patrons, under whose protection it might be assured of safety and victory at last.
(1.)The kings of the earth are and will be its adversaries; for they set themselves against the Lord, and against his Anointed, Psa 2:2. The angel told Daniel that he was to have come to him with a gracious answer to his prayers, but that the prince of the kingdom of Persia withstood him one and twenty days, just the three weeks that Daniel had been fasting and praying. Cambyses king of Persia had been very busy to embarrass the affairs of the Jews, and to do them all the mischief he could, and the angel had been all that time employed to counter-work him; so that he had been constrained to defer his visit to Daniel till now, for angels can be but in one place at a time. Or, as Dr. Lightfoot says, This new king of Persia, by hindering the temple, had hindered those good tidings which otherwise he should have brought him. The kings and kingdoms of the world were indeed sometimes helpful to the church, but more often they were injurious to it. "When I have gone forth from the kings of Persia, when their monarchy is brought down for their unkindness to the Jews, then the prince of Grecia shall come," Dan 10:20. The Grecian monarchy, though favourable to the Jews at first, as the Persian was, will yet come to be vexatious to them. Such is the state of the church-militant; when it has got clear of one enemy it has another to encounter: and such a hydra's head is that of the old serpent; when one storm has blown over it is not long before another rises.
(2.)The God of heaven is, and will be, its protector, and, under him, the angels of heaven are its patrons and guardians.
[1.]Here is the angel Gabriel busy in the service of the church, making his part good in defence of it twenty-one days, against the prince of Persia, and remaining there with the kings of Persia, as consul, or liege-ambassador, to take care of the affairs of the Jews in that court, and to do them service, Dan 10:13. And, though much was done against them by the kings of Persia (God permitting it), it is probably that much more mischief would have been done them, and they would have been quite ruined (witness Haman's plot) if God had not prevented it by the ministration of angels. Gabriel resolves, when he has despatched this errand to Daniel, that he will return to fight with the prince of Persia, will continue to oppose him, and will at length humble and bring down that proud monarchy (v. 20), though he knows that another as mischievous, even that of Grecia, will rise instead of it.
[2.]Here is Michael our prince, the great protector of the church, and the patron of its just but injured cause: The first of the chief princes, Dan 10:13. Some understand it of a created angel, but an archangel of the highest order, Th1 4:16; Jde 1:9. Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels, he whom Daniel saw in vision, Dan 10:5. He came to help me (Dan 10:13); and there is none but he that holds with me in these things, Dan 10:21. Christ is the church's prince; angels are not, Heb 2:5. He presides in the affairs of the church and effectually provides for its good. He is said to hold with the angels, for it is he that makes them serviceable to the heirs of salvation; and, if he were not on the church's side, its case were bad. But, says David, and so says the church, The Lord takes my part with those that help me, Psa 118:7. The Lord is with those that uphold my soul, Psa 54:4.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"To fight with the prince of Persia." For from the day that thou didst humble thyself before the Lord thy God thy prayer was heard, and I was sent "to fight with the prince of Persia." For there was a design not to let the people go. Therefore, that thy prayer might be speedily answered, "I stood up against him."
Each nation has a guardian angel over them, so that they may not be harmed by the demons.… Therefore, the prince of the Greeks was also in the presence of God so that he himself heard the prophecies that were spoken concerning Alexander and those after him who would rule the world.
Verse 20. "'Dost thou know why I have come to thee? And now I will return to fight against the prince of the Persians.'" What he means is this: I have indeed come to teach thee of the things thou hast received in answer to prayer; but I am going to return once more to contend against the prince of the Persians in the sight of God, for he is unwilling that thy people be released from captivity.
"For (Vulgate: Therefore) as I was coming away, the prince of the Greeks appeared and entered in (Vulgate: and came up)." He means, "I myself was departing from God's presence in order to announce to thee the events which are to befall thy people in the last days; and yet I am still not secure, since the prince of the Persians stands to plead against the granting of thy petitions and the acceptance of my advocacy on thy behalf. And behold, the prince of the Greeks, or Macedonians, had just come, and he entered in before God's presence to lodge accusation against the prince of the Medes and Persians, in order that the kingdom of the Macedonians might succeed in their place." Truly marvelous are the secret counsels of God, for it indeed came to pass that after the Jewish people had been freed from captivity, Alexander, king of the Macedonians, slew Darius and overthrew the kingdom of the Persians and Medes, so that the prince of the Greeks did overcome the prince of the Persians.
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Summary
Daniel 10:20 offers a profound glimpse into the cosmic spiritual conflict that undergirds human history and geopolitical shifts. In this pivotal moment of revelation, an angelic messenger, having just delivered a long-awaited prophetic word to Daniel, discloses his imminent return to continue a fierce spiritual battle against the "prince of Persia." Simultaneously, he foretells the subsequent emergence of another powerful spiritual adversary, the "prince of Grecia," signaling the divinely orchestrated transition of world empires and emphasizing the unseen forces at play behind earthly kingdoms.
Context
Literary Context
This verse is situated within Daniel's final and most extensive vision, spanning chapters 10-12. Daniel 10 sets the stage, describing Daniel's three-week period of fasting and mourning (Daniel 10:2-3), during which he receives a visitation from a glorious angelic being. The angel explains the delay in his arrival, attributing it to a spiritual conflict with the "prince of the kingdom of Persia," from which he was eventually aided by Michael, "one of the chief princes" (Daniel 10:13). Daniel 10:20 serves as the angelic messenger's direct statement of his ongoing mission and a crucial transition point, revealing the immediate future of his spiritual warfare and prophesying the next major shift in world power from Persia to Greece. This revelation directly precedes the detailed historical and prophetic outline of future empires and conflicts found in Daniel 11.
Historical & Cultural Context
The historical setting for Daniel 10 is the Persian Empire, specifically during the reign of Cyrus the Great or Darius I, after the Jewish exiles had begun to return to Judah (Daniel 10:1). Daniel himself is an aged prophet, living in the Persian court. The "prince of Persia" refers not to a human king but to a powerful spiritual entity, likely a high-ranking demonic principality, exerting influence over the Persian kingdom. This concept aligns with ancient Near Eastern worldviews that often attributed national destinies and conflicts to divine or spiritual patrons. The prophecy of the "prince of Grecia" anticipates the rise of the Hellenistic empire, particularly under Alexander the Great, who would famously conquer Persia in the 4th century BCE. This verse underscores the biblical understanding that human history, while unfolding on earth, is profoundly shaped by unseen spiritual realities and conflicts in the heavenly realms.
Key Themes
Daniel 10:20 powerfully contributes to several overarching themes within the book of Daniel and broader biblical theology. Foremost among these is Spiritual Warfare, revealing that human history and geopolitical events are not merely the result of human decisions but are deeply intertwined with a cosmic struggle between divine and demonic forces. The "princes" of Persia and Grecia are not earthly rulers but powerful spiritual entities contending for influence over nations, a concept echoed in the New Testament's call to recognize that "our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms" (Ephesians 6:12). Secondly, the verse highlights Divine Sovereignty and Foreknowledge. Despite the fierce spiritual opposition, the angelic messenger confidently declares God's predetermined plan for the succession of empires, demonstrating that God remains ultimately in control of history, orchestrating the rise and fall of nations according to His sovereign will, as seen in Daniel 2 and Daniel 7. Finally, it emphasizes Angelic Agency and Ministry, showcasing the active role of angels as God's messengers and warriors, engaging in battles on behalf of His people and His divine purposes. The angel's willingness to return to the fray underscores the importance of his mission and the spiritual stakes involved in the unfolding of God's prophetic word.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to rule," this term denotes a head person, chief, ruler, or commander of any rank or class. In the context of Daniel 10, particularly when associated with nations like "Persia" and "Grecia," it unequivocally refers to a powerful spiritual entity—an angelic or demonic patron or principality assigned to or influencing a specific kingdom. This usage is crucial for understanding the unseen spiritual hierarchy and the battles fought in the heavenly realms that directly impact earthly affairs and the destinies of nations.
This primitive root means "to feed on," figuratively "to consume," and by implication, "to battle" or "to make war" (as destruction). It conveys the active, aggressive nature of the conflict. The angel's declaration that he will "return to fight" signifies an ongoing, intense, and destructive spiritual engagement, not a mere diplomatic negotiation, but a genuine struggle with significant stakes.
A primitive root meaning "to go out" or "to come out" in a wide variety of applications. In this context, it implies the angel's departure from Daniel's presence to re-engage in the spiritual conflict. The phrase "when I am gone forth" indicates a specific point in time—after delivering the full revelation to Daniel—when the angel will resume his battle, highlighting the sequential nature of his divine assignments.
Verse Breakdown
"Then said he, Knowest thou wherefore I come unto thee?"
The angelic messenger poses a rhetorical question to Daniel, not out of ignorance, but to underscore the profound significance and purpose of his visit. He is about to reveal not only the future of earthly empires but also the unseen spiritual dynamics that govern them, emphasizing that his presence and message are part of a divine, strategic intervention.
"and now will I return to fight with the prince of Persia"
This clause reveals the angel's immediate and pressing mission: to re-engage in the spiritual conflict that had previously delayed him (Daniel 10:13). It confirms that the "prince of Persia" is an active, opposing spiritual force, and the battle is ongoing. The angel's return signifies the continuation of this cosmic warfare, which directly impacts the political and historical unfolding of the Persian Empire.
"and when I am gone forth, lo, the prince of Grecia shall come."
This is a prophetic declaration of the next major geopolitical shift, framed within the context of spiritual agency. "When I am gone forth" indicates a future point after the angel concludes his current mission with Daniel and the ongoing conflict with Persia. The "prince of Grecia" is foretold to "come," signifying the rise of the Greek Empire as the next dominant world power, also under the influence of a powerful spiritual entity. This statement foreshadows the detailed prophecies of Daniel 11 regarding the Hellenistic period.
Literary Devices
Daniel 10:20 employs several powerful literary devices to convey its profound message. Personification is evident in the attribution of agency and conflict to the "prince of Persia" and "prince of Grecia," making these abstract national powers concrete spiritual entities capable of fighting and coming. This device helps to conceptualize the unseen spiritual forces at work behind human history. The verse also utilizes Foreshadowing, particularly in the declaration "lo, the prince of Grecia shall come," which anticipates the rise of the Greek Empire and sets the stage for the detailed prophecies of Daniel 11. This creates narrative tension and highlights the predictive power of the revelation. Furthermore, the angel's initial question, "Knowest thou wherefore I come unto thee?", functions as a form of Rhetorical Question, drawing Daniel (and the reader) into the gravity of the impending revelation and emphasizing the importance of understanding the spiritual dimension of the message. The entire passage functions as a Divine Revelation, pulling back the curtain on the spiritual realities influencing earthly kingdoms, a powerful narrative technique that elevates the significance of Daniel's vision beyond mere human politics.
Theological and Thematic Connections
Daniel 10:20 is a cornerstone passage for understanding the biblical concept of spiritual warfare and the multi-layered nature of God's sovereignty. It reveals that the course of human history, including the rise and fall of empires, is not solely determined by human will or natural forces, but is also profoundly influenced by unseen spiritual entities—powerful angelic and demonic "princes" contending for dominion over nations. This cosmic conflict, however, does not negate God's ultimate control; rather, it demonstrates that even amidst intense spiritual opposition, God's predetermined plan unfolds precisely as He wills. The angelic messenger's confidence in declaring the future actions and outcomes underscores divine foreknowledge and the certainty of God's purposes. This passage calls believers to a deeper awareness of the spiritual dimension of reality, encouraging vigilance and persistent prayer, knowing that our intercession can impact these unseen battles and align with God's sovereign will.
Reflection and Application
Daniel 10:20 serves as a profound reminder that our world is far more complex than what meets the eye. The political machinations, societal trends, and global conflicts we observe are often symptoms of deeper spiritual realities—battles waged in the heavenly realms between forces of light and darkness. This understanding should not lead to fear or fatalism, but to a heightened sense of spiritual awareness and responsibility. It encourages us to look beyond purely natural explanations for the challenges we face, whether personally or globally, and to recognize the need for spiritual engagement. Daniel's persistent prayer (Daniel 10:2-3) was instrumental in breaking through spiritual resistance, demonstrating that our prayers are not mere words but powerful instruments in the spiritual realm, capable of influencing unseen battles and aligning with God's sovereign purposes. Ultimately, this passage cultivates a robust trust in God's ultimate control, even amidst the chaos of spiritual conflict, assuring us that His plans will prevail and His kingdom will come.
Questions for Reflection
FAQ
Who are the "prince of Persia" and "prince of Grecia" mentioned in this verse?
These "princes" are not human rulers or earthly kings. Instead, they refer to powerful spiritual entities, most likely high-ranking demonic principalities, who exert influence over specific nations or kingdoms. The angelic messenger in Daniel 10:13 explicitly states that he was "withstood" by the "prince of the kingdom of Persia" for twenty-one days, indicating a direct spiritual conflict. Similarly, the "prince of Grecia" is foretold as a future spiritual adversary associated with the rise of the Greek Empire. This concept highlights a biblical worldview where unseen spiritual forces are actively involved in shaping human history and national destinies.
What is the significance of the angel stating he will "return to fight" with the prince of Persia?
The angel's declaration signifies that the spiritual conflict behind earthly kingdoms is ongoing and intense. It's not a one-time skirmish but a continuous struggle that requires active engagement from divine forces. This reveals the immense spiritual opposition that God's messengers and purposes face in the world. The angel's return to battle underscores the seriousness of the spiritual stakes and the reality that God's plans are advanced through both divine decree and active spiritual warfare. It also implies that the angel's mission to Daniel was a temporary pause in a larger, more enduring cosmic conflict.
Christ-Centered Fulfillment
While Daniel 10:20 vividly portrays the ongoing spiritual battles influencing earthly kingdoms, its ultimate fulfillment and resolution are found in the person and work of Jesus Christ. The "princes" of Persia and Grecia represent the very powers and principalities over which Christ achieved decisive victory. On the cross, Jesus "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). The spiritual warfare described in Daniel, though real and impactful, is ultimately subservient to God's greater redemptive plan, which culminates in Christ's reign. Jesus, the true "Prince of Peace" (Isaiah 9:6), establishes an eternal kingdom that will never be destroyed, unlike the temporary earthly empires influenced by these spiritual "princes" (Daniel 2:44). His resurrection and ascension demonstrate His supreme authority over all creation, including every "dominion and authority and power and might" (Ephesians 1:20-22). Therefore, the battles in Daniel foreshadow the greater cosmic victory achieved by Christ, ensuring God's ultimate triumph over all spiritual opposition and the establishment of His everlasting reign.