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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 10:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
This vision is dated in the third year of Cyrus, that is, of his reign after the conquest of Babylon, his third year since Daniel became acquainted with him and a subject to him. Here is,
I.A general idea of this prophecy (Dan 10:1):
The thing was true; every word of God is so; it was true that Daniel had such a vision, and that such and such things were said. This he solemnly attests upon the word of a prophet. Et hoc paratus est verificare - He was prepared to verify it; and, if it was a word spoken from heaven, no doubt it is stedfast and may be depended upon. But the time appointed was long, as long as to the end of the reign of Antiochus, which was 300 years, a long time indeed when it is looked upon as to come. Nay, and because it is usual with the prophets to glance at things spiritual and eternal, there is that in this prophecy which looks in type as far forward as to the end of the world and the resurrection of the dead; and then he might well say, The time appointed was long. It was, however, made as plain to him as if it had been a history rather than a prophecy; he understood the thing; so distinctly was it delivered to him, and received by him, that he could say he had understanding of the vision. It did not so much operate upon his fancy as upon his understanding.
II.An account of Daniel's mortification of himself before he had this vision, not in expectation of it, nor, when he prayed that solemn prayer ch. 9, does it appear that he had any expectation of the vision in answer to it, but purely from a principle of devotion and pious sympathy with the afflicted people of God. He was mourning full three weeks (Dan 10:2), for his own sins and the sins of his people, and their sorrows. Some think that the particular occasion of his mourning was slothfulness and indifference of many of the Jews, who, though they had liberty to return to their own land, continued still in the land of their captivity, not knowing how to value the privileges offered them; and perhaps it troubled him the more because those that did so justified themselves by the example of Daniel, though they had not that reason to stay behind which he had. Others think that it was because he heard of the obstruction given to the building of the temple by the enemies of the Jews, who hired counsellors against them, to frustrate their purpose (Ezr 4:4, Ezr 4:5), all the days of Cyrus, and gained their point from his son Cambyses, or Artaxerxes, who governed while Cyrus was absent in the Scythian war. Note, Good men cannot but mourn to see how slowly the work of God goes on in the world and what opposition it meets with, how weak its friends are and how active its enemies. During the days of Daniel's mourning he ate no pleasant bread; he could not live without meat, but he ate little, and very sparingly, and mortified himself in the quality as well as the quantity of what he ate, which may truly be reckoned fasting, and a token of humiliation and sorrow. He did not eat the pleasant bread he used to eat, but that which was course and unpalatable, which he would not be tempted to eat any more of than was just necessary to support nature. As ornaments, so delicacies, are very disagreeable to a day of humiliation. Daniel ate no flesh, drank no wine, nor anointed himself, for those three week's time, Dan 10:3. Though he was now a very old man, and might plead that the decay of his nature required what was nourishing, though he was a very great man, and might plead that, being used to dainty meats, he could not do without them, it would prejudice his health if he were, yet, when it was both to testify and to assist his devotion, he could thus deny himself; let this be noted to the shame of many young people in the common ranks of life who cannot persuade themselves thus to deny themselves.
III.A description of that glorious person whom Daniel saw in vision, which, it is generally agreed, could be no other that Christ himself, the eternal Word. He was by the side of the river Hiddekel (Dan 10:4), probably walking there, not for diversion, but devotion and contemplation, as Isaac walked in the field, to meditate; and, being a person of distinction, he had his servants attending him at some distance. There he looked up, and saw one man Christ Jesus. It must be he, for he appears in the same resemblance wherein he appeared to St. John in the isle of Patmos, Rev 1:13-15. His dress was priestly, for he is the high priest of our profession, clothed in linen, as the high priest himself was on the day of atonement, that great day; his loins were girded (in St. John's vision his paps were girded) with a golden girdle of the finest gold, that of Uphaz, for every thing about Christ is the best in its kind. The girding of the loins denotes his ready and diligent application to his work, as his Father's servant, in the business of our redemption. His shape was amiable, his body like the beryl, a precious stone of a sky-colour. His countenance was awful, and enough to strike a terror on the beholders, for his face was as the appearance of lightning, which dazzles the eyes, both brightens and threatens. His eyes were bright and sparkling, as lamps of fire. His arms and feet shone like polished brass, Dan 10:6. His voice was loud, and strong, and very piercing, like the voice of a multitude. The vox Dei - voice of God can overpower the vox populi - voice of the people. Thus glorious did Christ appear, and it should engage us,
1.To think highly and honourably of him. Now consider how great this man is, and in all things let him have the pre-eminence.
2.To admire his condescension for us and our salvation. Over all this splendour he drew a veil when he took upon him the form of a servant, and emptied himself.
IV.The wonderful influence that this appearance had upon Daniel and his attendants, and the terror that it struck upon him and them.
1.His attendants saw not the vision; it was not fit that they should be honoured with the sight of it. There is a divine revelation vouchsafed to all, from converse with which none are excluded who do not exclude themselves; but such a vision must be peculiar to Daniel, who was a favourite. Paul's companions were aware of the light, but saw no man, Act 9:7; Act 22:9. Note, It is the honour of those who are beloved of God that, what is hidden from others, is known to them. Christ manifests himself to them, but not to the world, Joh 14:22. But, though they saw not the vision, they were seized with an unaccountable trembling; either from the voice they heard, or from some strange concussion or vibration of the air they felt, so it was that a great quaking fell upon them, so that they fled to hide themselves, probably among the willows that grew by the river's side. Note, Many have a spirit of bondage to fear who never receive a spirit of adoption, to whom Christ has been, and will be, never otherwise than a terror. Now the fright that Daniel's attendants were in is a confirmation of the truth of the vision; it could not be Daniel's fancy, or the product of a heated imagination of his own, or it had a real, powerful, and strange effect upon those about him.
2.He himself saw it, and saw it alone, but he was not able to bear the sight of it. It not only dazzled his eyes, but overwhelmed his spirit, so that there remained no strength in him, Dan 10:8. He said, as Moses himself, I exceedingly fear and quake. His spirits were all so employed, either in an intense speculation of the glory of this vision or in the fortifying of his heart against the terror of it, that his body was left in a manner lifeless and spiritless. He had no vigour in him, and was but one remove from a dead carcase; he looked as pale as death, his colour was gone, his comeliness in him was turned into corruption, and he retained no strength. Note, the greatest and best of men cannot bear the immediate discoveries of the divine glory; no man can see it and live; it is next to death to see a glimpse of it, as Daniel here; but glorified saints see Christ as he is and can bear the sight. But, though Daniel was thus dispirited with the vision of Christ, yet he heard the voice of his words and knew what he said. Note, We must take heed lest our reverence of God's glory, by which we should be awakened to hear his voice both in his word and in his providence, should degenerate into such a dread of him as will disable or indispose us to hear it. It should seem that when the vision of Christ terrified Daniel the voice of his words soon pacified and composed him, silenced his fear, and laid him to sleep in a holy security and serenity of mind: When I heard the voice of his words I fell into a slumber, a sweet slumber, on my face, and my face towards the ground. When he saw the vision he threw himself prostrate, into a posture of the most humble adoration, and dropped asleep, not as careless of what he heard and saw, but charmed with it. Note, How dreadful soever Christ may appear to those who are under convictions of sin, and in terror by reason of it, there is enough in his word to quiet their spirits and make them easy, if they will but attend to it and apply it.
Historical interpretation
Historical Reception
2 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.
Verse 4. "And in the twenty-fourth day of the first month, I was beside the great river which is the Tigris." Ezekiel also had seen a great vision beside a river, the Chebar (Ezekiel 1:1). And it was by the stream of the Jordan that the heavens were opened to the gaze of our Lord and Savior and also to John the Baptist (Matthew 3:1-17). Therefore those critics should leave off their foolish objections who raise questions about the presence of shadows and symbols in a matter of historical truth and attempt to destroy the truth itself by imagining that they should employ allegorical methods to destroy the historicity of rivers and trees and of Paradise.
On the fourteenth day of the first month at evening the divine law commanded them to celebrate the Passover, but blessed Daniel maintained his fast until the twenty-fourth day.… Daniel did not celebrate the Passover in obedience to the law, which expressly commands Israel to celebrate the three feast days in the place which the Lord God chose. Those Jews who dared to celebrate these festivals in a foreign land would have been transgressing this command.
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Summary
Daniel 10:4 precisely situates the prophet Daniel at a pivotal moment and location, marking the commencement of his final and most extensive vision. This verse establishes the temporal setting as the twenty-fourth day of the first month, following a period of intense fasting and mourning, and the geographical context as the banks of the Hiddekel River, also known as the Tigris. This detailed introduction sets the stage for a profound divine encounter and a revelation concerning the future of Israel and the spiritual warfare unfolding behind earthly events.
Context
Literary Context
Daniel 10:4 initiates the third major prophetic vision in the book of Daniel, following the visions in Daniel 7 and Daniel 8. This final vision, spanning chapters 10-12, is presented as a direct continuation of the revelation concerning the "great conflict" mentioned in Daniel 10:1. The preceding verses, Daniel 10:2-3, describe Daniel's three-week period of mourning and fasting, undertaken in response to his distress over the condition of his people and the apparent delay in God's promises. Thus, Daniel 10:4 serves as the culmination of this spiritual preparation, indicating that the vision is a direct divine response to his earnest seeking. It grounds the subsequent supernatural encounter in a specific, tangible reality, emphasizing the authenticity and significance of the revelation to follow.
Historical & Cultural Context
The vision in Daniel 10 is dated to "the third year of Cyrus king of Persia" (Daniel 10:1). By this time, roughly 536 BC, a significant number of Jewish exiles had already returned to Jerusalem under the leadership of Zerubbabel, fulfilling the decree of Cyrus (as recorded in Ezra 1). However, Daniel, now an elderly man likely in his late 80s or early 90s, remained in Babylon/Persia. The "first month" refers to Nisan (Abib), which is significant because it is the month of Passover and the Feast of Unleavened Bread (Exodus 12). Daniel's fasting until the twenty-fourth day means he abstained from these celebratory feasts, highlighting his profound anguish and spiritual devotion over the political and spiritual state of his people, who were facing opposition in rebuilding the temple and city (Ezra 4). His location by the Hiddekel (Tigris) River places him deep within the Persian Empire, a major center of power and a common site for prophetic encounters in ancient Near Eastern literature.
Key Themes
This verse, as an introduction to Daniel's final vision, contributes to several overarching themes. Firstly, it underscores Divine Sovereignty and Meticulous Timing, demonstrating that God's revelations are not random but occur at precisely appointed moments, often in response to human intercession and spiritual readiness. Secondly, it highlights the theme of Spiritual Preparation and Discipline, showing that Daniel's intense period of fasting and mourning was a prerequisite for receiving such a profound and challenging vision. This emphasizes the importance of seeking God earnestly to gain divine understanding. Thirdly, the Geographical Significance of the Hiddekel River connects Daniel's experience to other biblical encounters with the divine in specific, often watery, locations (e.g., Ezekiel by the Chebar Canal, John on Patmos), reinforcing the reality and grounded nature of the supernatural event. Lastly, it subtly introduces the theme of Cosmic Conflict, as the subsequent vision reveals the spiritual battles influencing earthly kingdoms, a concept central to Daniel's prophetic message.
Exposition and Analysis
Key Word Analysis
This is the ancient Hebrew name for the Tigris River, one of the two great rivers (along with the Euphrates) that defined Mesopotamia, the "cradle of civilization." Its mention grounds Daniel's vision in a specific, significant geographical location. Notably, Hiddekel is also found in Genesis 2:14, identifying it as one of the four rivers flowing from the Garden of Eden, subtly linking Daniel's experience to foundational biblical history and God's ancient purposes.
This adjective describes the river, emphasizing its size and prominence. In a broader sense, "great" (gâdôwl) can denote significance, power, or importance. Here, it highlights the Tigris as a major waterway, a place of strategic importance, and perhaps a fitting backdrop for a vision of "great conflict" (Daniel 10:1).
While primarily meaning "hand," this word is used here in an idiomatic sense to denote "by the side of" or "alongside." It indicates Daniel's physical proximity to the river, suggesting a posture of waiting, observation, or perhaps even vulnerability, as he prepares to receive a divine revelation. This usage of "yâd" implies being "at hand" or within reach, ready for engagement.
Verse Breakdown
"And in the four and twentieth day of the first month"
This precise chronological marker is crucial. The "first month" is Nisan, the month of Passover and Unleavened Bread (usually March-April). The Passover was observed on the 14th of Nisan, and the Feast of Unleavened Bread followed for seven days. Daniel's vision on the 24th day means he had completed a three-week period of mourning and fasting (Daniel 10:2-3), which spanned the entire period of these significant national feasts. This highlights his deep spiritual distress and intense devotion, prioritizing God's will and the fate of his people over personal celebration.
"as I was by the side of the great river"
Daniel's physical location is specified. Being "by the side" implies a deliberate positioning, perhaps for prayer, contemplation, or simply as a place of solitude. Rivers in biblical literature often serve as locations for divine encounters and prophetic visions (e.g., Ezekiel by the Chebar River, John on Patmos with the "many waters"). The "great river" emphasizes its prominence and perhaps its symbolic weight as a boundary or a source of life and power in the ancient world.
"which [is] Hiddekel;"
This identifies the specific "great river" as the Hiddekel, known today as the Tigris River. The Tigris was one of the two major rivers of Mesopotamia (the other being the Euphrates), flowing through the heart of the Babylonian and Persian empires. Its mention here grounds the vision in a real, historical setting within the Persian Empire, where Daniel resided. The connection to the Garden of Eden in Genesis 2:14 adds a subtle layer of theological depth, linking this late-exilic vision to the very beginnings of human history and God's original purposes.
Literary Devices
Daniel 10:4 employs several literary devices to enhance its impact and significance. Precise Chronology is evident in the specific dating ("four and twentieth day of the first month"), which not only anchors the vision in historical time but also emphasizes the divine timing of revelation, often following periods of intense spiritual seeking. Geographical Specificity is achieved through the mention of "the great river, which is Hiddekel," grounding the supernatural event in a tangible, recognizable location. This specificity lends credibility and reality to the subsequent vision. Furthermore, the Symbolism of the river itself is significant; in prophetic literature, rivers often represent boundaries, sources of life, or places of divine encounter, setting a solemn and expectant tone for the profound revelation Daniel is about to receive.
Theological and Thematic Connections
Daniel 10:4 serves as a profound testament to God's meticulous involvement in human history and His responsiveness to the earnest prayers of His people. It highlights the principle that significant divine revelation often follows a period of intense spiritual preparation and seeking. Daniel's three-week fast, culminating in this vision, underscores the spiritual discipline required to perceive and comprehend God's deeper truths, particularly concerning the unseen spiritual conflicts that influence earthly affairs. The precise dating and geographical setting emphasize that God's plans are unfolded with intentionality, not randomly, and that even in the midst of worldly empires, His sovereign hand orchestrates events and reveals His will to His chosen servants. This verse sets the stage for a revelation that will expose the cosmic battle between good and evil, reminding us that behind every earthly struggle lies a spiritual dimension.
Reflection and Application
Daniel 10:4 offers profound insights for contemporary believers, urging us to cultivate a posture of spiritual readiness and attentiveness to God's voice. Just as Daniel positioned himself through a disciplined period of fasting and prayer, we too are called to prioritize seeking God's face, especially when facing distress or uncertainty about the world around us. This verse reminds us that God's revelations are purposeful and often unfold in specific, divinely appointed times and places, even in our seemingly ordinary daily environments. It encourages us to be sensitive to the spiritual dimensions of life, recognizing that God can speak profound truths and reveal His overarching plan for history and our personal lives when our hearts are prepared to listen. Our spiritual disciplines are not merely rituals but pathways to deeper intimacy and understanding of God's will and His ongoing work in the world.
Questions for Reflection
FAQ
Why is the precise date and location so important in Daniel 10:4?
The precise date, "the four and twentieth day of the first month," and the location, "by the side of the great river, which is Hiddekel," are crucial for several reasons. Chronologically, the date places the vision immediately after Daniel's intense three-week period of fasting and mourning, which notably included the Passover and Unleavened Bread feasts (Daniel 10:2-3). This highlights Daniel's spiritual preparation and God's precise timing in revealing profound truths. Geographically, being by the Hiddekel (Tigris) River grounds the supernatural vision in a tangible, historical setting, affirming its reality and significance within the Persian Empire. It also connects Daniel's experience to other biblical prophetic encounters that occurred near rivers or bodies of water (e.g., Ezekiel's vision by the Chebar Canal), suggesting a common pattern for divine revelation.
What is the significance of the Hiddekel River?
The Hiddekel River is the ancient Hebrew name for the Tigris River, one of the two major rivers (along with the Euphrates) that flowed through Mesopotamia, the "cradle of civilization." Its significance in Daniel 10:4 is multifaceted. Firstly, it provides a specific, identifiable geographical anchor for Daniel's vision, placing him firmly within the Persian Empire. Secondly, the Hiddekel is also mentioned in Genesis 2:14 as one of the four rivers flowing from the Garden of Eden. This subtle connection links Daniel's vision to the very beginning of biblical history and God's original creation, suggesting a continuity of divine purpose and interaction with humanity across millennia. For Daniel, it was a place of profound spiritual encounter, much like the Chebar River for Ezekiel.
Christ-Centered Fulfillment
While Daniel 10:4 describes Daniel's personal encounter and the setting for a future-revealing vision, it points forward to Christ in profound ways. Daniel's intense spiritual preparation, culminating in a divine encounter by the Hiddekel, foreshadows the ultimate revelation of God's truth found in Jesus Christ. Just as Daniel received understanding of the "great conflict" through a divine messenger (often interpreted as a pre-incarnate appearance of the Son of God or a powerful angelic being representing Him), so too does Christ stand as the supreme revealer of God's will and the ultimate victor in the cosmic spiritual battle. The details of the vision in Daniel 10-12 speak of future kingdoms and conflicts, all of which ultimately find their resolution and culmination in the person and work of Christ. He is the one who "has overcome the world" (John 16:33), the true "Prince of Peace" who triumphs over all spiritual adversaries (Isaiah 9:6; Colossians 2:15). Daniel's vision, initiated in a moment of deep spiritual seeking, anticipates the coming of Christ as the definitive answer to humanity's distress and the final fulfillment of God's redemptive plan, through whom all mysteries are unveiled and all spiritual battles are decisively won (Hebrews 1:1-2).