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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.
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Summary
Daniel 10:9 vividly recounts the prophet Daniel's profound physical and spiritual reaction to hearing the voice of a glorious, divine messenger. Overwhelmed by the majesty and power emanating from the celestial being, Daniel collapses into a divinely induced stupor, falling prostrate with his face pressed against the earth, a posture signifying utter humility, awe, and submission in the presence of the sacred. This moment marks a critical transition, preparing Daniel for the significant prophetic revelations that are about to be imparted.
Context
Literary Context
Daniel 10 initiates the final major vision of the book of Daniel, setting the stage for a profound revelation concerning the future of Israel and the nations. The chapter opens with Daniel in a period of intense mourning and fasting for three weeks by the Tigris River. This spiritual discipline precedes a dramatic encounter with a glorious, angelic being, often interpreted as a pre-incarnate appearance of Christ or a high-ranking angel. Earlier in the chapter, Daniel describes the overwhelming appearance of this figure, whose face was like lightning, eyes like flaming torches, and voice like the sound of a multitude (Daniel 10:5-6). The sheer intensity of this divine presence causes Daniel's companions to flee in terror, leaving Daniel alone and utterly depleted of strength (Daniel 10:7-8). Verse 9, therefore, captures Daniel's immediate, involuntary, and total physical collapse in response to the voice of this awe-inspiring figure, emphasizing the profound chasm between human frailty and divine majesty.
Historical & Cultural Context
Daniel's vision occurs in the third year of Cyrus, king of Persia, around 536 BC. By this time, Daniel is an elderly man, likely in his late 80s or early 90s, having served through the Babylonian and early Persian empires. The setting by the Tigris River underscores the geographical reality of his exile. Culturally, prostration—falling on one's face—was a common and deeply significant gesture in the ancient Near East. It conveyed extreme reverence, submission, worship, and often, fear, particularly in the presence of royalty, deities, or those perceived as having superior authority. For a prophet encountering a divine being, this posture was not merely a physical reaction but a culturally understood act of profound humility and acknowledgment of the divine's immense power and holiness. This deep respect was a prerequisite for receiving divine revelation, as it demonstrated a heart prepared to listen and obey.
Key Themes
Daniel 10:9 powerfully contributes to several overarching themes within the book of Daniel and biblical theology. Firstly, it highlights the Overwhelming Nature of Divine Presence. Daniel's complete physical collapse underscores the immense power and holiness of God, demonstrating that human beings cannot stand in their own strength before divine glory. This theme resonates with other biblical encounters where individuals are overwhelmed by God's manifest presence, such as Isaiah's vision in Isaiah 6:5 or Ezekiel's experience in Ezekiel 1:28. Secondly, Daniel's posture of falling "on my face, and my face toward the ground" exemplifies Humility and Reverence. This is a recurring motif in Scripture, signifying utter submission and worship before God's majesty, acknowledging human unworthiness and dependence. Finally, this divinely induced state of "deep sleep" or trance serves as a crucial element in Preparation for Revelation. Such states often precede significant prophetic messages in the Bible, incapacitating the human recipient and removing all self-reliance, thereby preparing them to receive profound spiritual truths directly from God, as seen with Abraham in Genesis 15:12.
Exposition and Analysis
Key Word Analysis
This primitive root signifies not merely the physical act of hearing, but often implies intelligent attention, understanding, and even obedience. In Daniel's context, it indicates that he perceived the words with clarity, leading to an immediate and profound internal and external response, underscoring the authoritative and impactful nature of the divine voice.
This word refers to a sound or voice, but in divine contexts, it often carries the weight of authority, power, and revelation. The "voice of his words" is not a whisper but a powerful, resonant sound capable of eliciting an overwhelming physical reaction, emphasizing the inherent might and majesty embedded within the divine utterance.
This primitive root means "to stun" or "to stupefy" with sleep or death. It describes a profound, divinely induced stupor, far beyond ordinary slumber. This state renders Daniel utterly helpless and fully receptive, removing any human resistance or distraction, and is often a prelude to significant divine communication, as it ensures the recipient is entirely passive and open to the message.
Verse Breakdown
"Yet heard I the voice of his words:"
Despite his weakened state described in the preceding verse, Daniel clearly perceived the audible communication from the glorious being. This emphasizes the distinct and powerful nature of the divine voice, which cut through his physical debilitation.
"and when I heard the voice of his words,"
This repetition serves to underscore the immediate cause-and-effect relationship between hearing the divine voice and Daniel's subsequent physical reaction. It highlights that the mere sound of the words, not necessarily their content yet, was enough to overwhelm him.
"then was I in a deep sleep on my face,"
The phrase "deep sleep" (Hebrew: râdam) denotes a divinely imposed stupor or trance, not ordinary slumber. Daniel's collapse is not due to exhaustion but a supernatural incapacitation. His posture, "on my face," signifies total prostration, a common biblical expression of extreme reverence, humility, and submission before divine majesty.
"and my face toward the ground."
This further emphasizes the completeness of Daniel's prostration. His face was pressed into the earth, a posture of utter helplessness, unworthiness, and complete surrender. It visually depicts the vast chasm between the finite human and the infinite divine, where the human response is one of absolute awe and submission.
Literary Devices
The verse employs several potent literary devices to convey Daniel's profound experience. Repetition is prominent with the phrase "Yet heard I the voice of his words: and when I heard the voice of his words." This doubling emphasizes the singular, overwhelming impact of the divine voice, highlighting its power as the direct cause of Daniel's collapse. The description of Daniel's state, "in a deep sleep on my face, and my face toward the ground," utilizes Hyperbole to underscore the extreme nature of his reaction; while literally true, it conveys the overwhelming, almost unbearable, intensity of encountering the divine. Furthermore, Daniel's posture itself is rich with Symbolism. Falling "on my face" and having his "face toward the ground" is a universal biblical symbol of profound humility, worship, fear, and complete submission in the presence of God or His messengers. It signifies a recognition of one's own unworthiness and the immense majesty of the divine.
Theological and Thematic Connections
Daniel's experience in Daniel 10:9 offers profound theological insights into the nature of divine encounters and human response. It underscores the inherent holiness and power of God, so immense that even His spoken word can induce a state of complete physical incapacitation in a righteous man like Daniel. This highlights the vast qualitative difference between the Creator and creation, reminding us that God's presence is not to be approached lightly but with profound reverence and awe. The "deep sleep" is not punitive but preparatory, a divine act to strip Daniel of all self-reliance and prepare him to receive weighty revelation, demonstrating God's sovereign control over the prophetic process. It teaches us that true receptivity to God's truth often requires a posture of utter humility and surrender, where our own strength and understanding are set aside.
Reflection and Application
Daniel 10:9 serves as a powerful mirror for our own spiritual lives, inviting us to reflect on how we approach the divine. Daniel's immediate and overwhelming physical response to the voice of a heavenly being challenges any casual or flippant attitude towards God. It reminds us that encountering God's truth, whether through Scripture, prayer, or worship, should evoke a profound sense of awe, humility, and reverence. Just as Daniel was brought low to be elevated in understanding, we too must cultivate a spirit of surrender and openness. When we truly grasp the majesty of God and the authority of His Word, our natural response should be one of humility, recognizing our finite nature and His infinite glory. This posture of spiritual prostration, setting aside our own agendas and preconceptions, is essential for truly hearing and receiving from God. It is in our weakness and surrender that God's strength and revelation can most powerfully manifest in our lives, transforming us and preparing us for His purposes.
Questions for Reflection
FAQ
What exactly was the "deep sleep" Daniel experienced? Was it just ordinary sleep?
No, the "deep sleep" (Hebrew: râdam) Daniel experienced was not ordinary sleep. It was a divinely induced stupor or trance, a supernatural incapacitation. This state is similar to what fell upon Adam in Genesis 2:21 when God created Eve, or upon Abraham in Genesis 15:12 just before God revealed His covenant. It renders the individual utterly helpless and fully receptive to divine communication, removing any human resistance or distraction, thereby preparing them to receive profound spiritual truths directly from God.
Why did Daniel fall "on his face, and his face toward the ground"?
Daniel's posture of falling "on his face, and his face toward the ground" is a common and deeply significant gesture in the Bible and ancient Near Eastern cultures. It signifies profound humility, extreme reverence, worship, and complete submission in the presence of a superior being, especially God or His divine messengers. It visually represents the vast chasm between human frailty and divine majesty, acknowledging one's unworthiness and the overwhelming power and holiness of the divine presence. This posture is seen repeatedly throughout Scripture when individuals encounter God's glory, such as Ezekiel in Ezekiel 1:28 or John in Revelation 1:17.
Christ-Centered Fulfillment
While Daniel 10:9 describes a terrifying yet preparatory encounter with a glorious heavenly being, it ultimately points forward to the ultimate and most profound divine encounter in Jesus Christ. The overwhelming nature of the divine voice and presence that felled Daniel foreshadows the inherent glory and authority of the Son of God. Yet, in the person of Jesus, God's glory is revealed not merely to overwhelm, but to invite and redeem. Unlike Daniel, who could not stand in the presence of the divine messenger, humanity can draw near to God through Christ, who, though fully divine, "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). The very Word of God, whose voice brought Daniel to the ground, became flesh and dwelt among us (John 1:14), making God's truth and presence accessible. While the Old Testament encounters like Daniel's emphasize the unapproachable holiness of God, Jesus bridges that gap, becoming the perfect mediator through whom we can approach God with confidence (Hebrews 4:16). Daniel's prostration speaks to the awe due to God, but Christ's incarnation reveals the love that draws us into relationship, even as He retains all divine authority, as seen in His powerful words that calm storms (Mark 4:39) and raise the dead (John 11:43).