Daniel 10:4

Dan 10:4 And in the four and twentieth day of the first month, as I was by the side of the great river, which [is] Hiddekel;

Ver. 4. And on the four and twentieth of the first month.] The day is thus noted, because the matters here revealed were most memorable.

As I was by the side of the great river.] Meditating likely, because the city was full of noise and tumult, and praying. {as Act 16:13} Broughton giveth this reason, because Seleucus Nicator, founder of the Seleucidae, much spoken of in the ensuing vision, built his chief city upon this river.

Which is Hiddekel,] i.e., Sharp swift; called also Tigris, from the swiftest of all beasts, the tiger; but Curtius and Pliny {a} say, that Tigris in the Median language signifieth an arrow. Here Daniel was personally present, and not visionally only. See Dan 10:7.

{a} Plin, lib. vi. cap. 7.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Dan 10:4. In the four and twentieth day of the first month — “Nisan, if the Jewish computation be admitted; that is, the month in which was the paschal solemnity. Hence commentators have observed, from this fact of the prophet, that the Jews did not observe their festivals except in their own country, and in the place which God had appointed; but if the Persian computation should be followed, which seems not improbable, as the prophet dates his vision from the third year of Cyrus the Persian, then the month will be different.” I was by the side — Or, on the bank, of the great river Hiddekel — “Syriac, the Euphrates; but the Vulgate reads, the Tigris; the Greek and Arabic, Tigris-eddekel. It was probably near the junction of the two rivers, which was about Seleucia and Ctesiphon, in some part of Susiana, that the prophet was placed.” — Wintle.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Called Abib, which containeth part of March, and part of April.

Being carried by the Spirit of prophecy to have the sight of this river Tigris.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

first month--Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (Exo 12:18), from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not till the twenty-fourth, because of the opposition of "the prince of Persia" (Dan 10:13).

I was by . . . the . . . river--in waking reality, not a trance (Dan 10:7); when younger, he saw the future in images, but now when old, he receives revelations from angels in common language, that is, in the apocalyptic mode. In the patriarchal period God often appeared visibly, that is, theophany. In the prophets, next in the succession, the inward character of revelation is prominent. The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, that is, apocalypse. So in the New Testament there is a parallel progression: God in the flesh, the spiritual activity of the apostles and the apocalypse [AUBERLEN].

Hiddekel--the Tigris.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. By the side of - Hiddekel] The same as the Tigris, the great river of Assyria; as the Euphrates of Syria, and the Nile of Egypt.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Daniel now narrates the acceptance of his prayers, because all angel appeared and instructed him in the future condition of the Church. Without the slightest doubt, the fasting already described was a preparation for prayer, as we have stated before, and as we may gather from many passages of Scripture, especially from the assertion of Christ, where he says, the demon could not be cast out except by prayer and fasting. (Matthew 17:21.) Daniel, therefore, did not abstain from all food, and wine, and luxuries, with the view of rendering any obedience to God, but of testifying his own grief: then he was anxious to rouse himself to prayer, and by that mark of humility, to prepare far better for repentance. He says now — on the twenty-fourth day of the first month — meaning March, the first month of the Jewish year — he stood on the bank of the great river, namely, the Tigris. The word יד, yid, is metaphorically used for the bank, and interpreters are agreed in identifying Hiddekel with the Tigris. Geographers state the name of this river to be in some places, and especially near its fountain, Digliton, which answers to the common Hebrew name Hidekel. Without doubt, this river is called Phison by Moses, since the Tigris has three names among profane nations. Its usual name is Tigris, and in one part of its course it becomes the Hidekel, and has also the names of Pasitigris and Phasis, which is equivalent to Phison. The Prophet relates, his standing on the bank of this great river It is uncertain whether he was then in that part of the world, or whether God set before him the prospect of the river, as we have seen elsewhere. I rather incline to the opinion of his being rapt in the prophetic spirit, and obtaining vision of the river, and not to his being really there. Possibly, that province might have been placed under his government in the course of the great changes which took place in those times. While Belshazzar lived, he could not have been at Susan, and so we were compelled to explain his former language by the prophetic rapture. And as to the present passage, I shall not quarrel with the opinion of any one who supposes Daniel to have dwelt in that district, but, as I have stated before, I think it most probable, that this spectacle was offered to the holy Prophet when far distant from the river’s bank, and only able to behold it in commenced his abstinence from flesh, and food, and all pleasant viands, and then relaxed his fast for three weeks, as he here marks the date on the twenty-fourth day. But I leave this doubtful, through the impossibility of ascertaining the point with certainty. Let us now proceed, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(4) The four and twentieth day.—After the end of his three weeks’ fast the prophet was upon the bank of the Tigris, where he saw the following vision. Hiddekel is the Accadian name of the river. (Comp. Gen_2:14.) “Great river” is an epithet usually applied to the river Euphrates, as Gen_15:18. Daniel was here in the body, and not only in the spirit, as Dan_8:2.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. the first month] Abib (Exo_23:15), or (as it was called by the later Jews) Nisan (Neh_2:1),—the month in which the Passover (on the 14th day) and feast of Unleavened Cakes (15th–21st) were kept (Exo_12:1-20). These sacred seasons thus fell within the period of Daniel’s fast.

the great river] elsewhere the Euphrates (Gen_15:18; Jos_1:4): here, of the Ḥiddeḳel (Gen_2:14), i.e. the Tigris (Ass. Idiglat or Idiḳlat): cf. the Syr. form Deḳlath. (Tigris is probably a Persian modification of the same name, suggested by the Old Pers. tighri, arrow cf. [tighra, pointed, sharp], on account of the swiftness of its stream: see Delitzsch, Paradies, p. 170 ff., who cites Strabo, xi. 14, 8, διὰ τὴν ὀξύτητα, ἀφʼ οὗ καὶ τοὔνομα, Μήδων τίγριν καλούντων τὸ τόξευμα.)

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And in the four and twentieth day of the first month,.... Of the third year of Cyrus, as Jacchiades; or rather of the Jewish year, the month Ab or Nisan, which answers to part of March and April; so that Daniel's fast began on the third day of the month, and lasted to the twenty fourth, in which time was the Jewish passover; and by this it seems it was not now kept; and perhaps in those times was not used to be observed by the Jews in a foreign land:

as I was by the side of the great river, which is Hiddekel; the same with the Tigris, called by both names from the swiftness and rapidity of its motion, "hiddekel" signifying both sharp and swift; and tigris, in the Persian language, a dart; see Gen 2:14. This is the same river the Targum of Jonathan on Gen 2:14 calls Diglath; and is by Pliny (e) called Diglito, who observes that it has the name of Tigris from its swiftness; so he says the Medes call an arrow; likewise Curtius (f) takes notice of the same, and says that it is named Tigris from the celerity with which it flows; for in the Persian language they call a dart "tigris": so signifies in the Hebrew language "sharp" or "polished", as an arrow is; and "swift", as an arrow flies, and both make Hiddekel: now this river was near Shushan, where Daniel resided; nay, Benjamin of Tudela (g) says, that the river Hiddekel divides the city of Shushan, over which is a bridge, on one side of which Jews dwelt, at the time he was there; unless he means that it cuts and divides the province of Elam in Persia, he had before been speaking of; and so Diodorus Siculus (h) says, that both Euphrates and Tigris pass through Media into Mesopotamia; wherefore it is no wonder to hear of Daniel by the side of the river Hiddekel or Tigris: here Daniel was, not in vision, but in person, having others with him, as appears from a following verse; by it he was walking, contemplating, praying, or conversing.

(e) Nat. Hist. l. 6. c. 27. (f) Hist. l. 4. c. 9. (g) Itinerarium, p. 86. (h) Bibliothec. l. 2. p. 99.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And in the four and twentieth day of the first month - At the close of his season of fasting. Though he had not set apart this season of fasting with any view or expectation that it would be followed by such a result, yet there was a propriety that an occasion like this should be selected as that on which the communication which follows should be made to his mind, for

(a) his mind was in a prepared state by this extraordinary season of devotion for such a communication; and

(b) his attention during that period had been turned toward the condition of his people, and it was a fit opportunity to impart to him these extraordinary views of what would occur to them in future days.

It may be added, that we shall be more likely to receive Divine communications to our souls at the close of seasons of sincere and prolonged devotion than at other times, and that, though we may set apart such seasons for different purposes, the Spirit of God may take occasion from them to impart to us clear and elevated views of Divine truth, and of the Divine government. A man is in a better state to obtain such views, and is more likely to obtain them, in such circumstances than he is in others, and he who desires to understand God and his ways should wait upon him with intense and prolonged devotion. The “time” here specified is the “first month” - the month Nisan, answering to a part of our month April. This was the month in which the Passover was celebrated, and was a time, therefore, which a Jew would be likely to select as a season of extraordinary devotion. It was, for some reason, very common for the prophets to record “the very day” on which the visions which they saw appeared to them, or on which Divine communications were made to them. This was often of importance, because it served to determine the time when a prophecy was fulfilled.

I was by the side of the great river, which is Hiddekel - That is, the Tigris. The Syriac renders it the Euphrates. The name in the Scriptures, however, denotes the Tigris. Why Daniel was there he does not say. He was often away from Babylon (compare the notes at Dan 8:2), and he may have been now among some of his people who resided near the Tigris. Possibly he may at that time have ceased to reside at the court in Babylon, and have taken up his residence in some place on the Tigris. See the notes at Dan 10:1.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The first month; it was the month Nisan, which is March. This

Hiddekel was Tigris, which is a great branch of Euphrates: the prophets had many of their visions by rivers.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. The LXX differs from this only in rendering Hiddekel by its Greek name "Tigris." Theodotion subjoins to Tigris Eddekel, on the same principle that we have on the margin of our Bibles different renderings from those in the text. The Peshitta makes the river the Euphrates. The Vulgate follows the Septuagint. There seems no reasonable doubt that Behrmann is right in regarding the Phrat of the Syriac as a gloss. It certainly was a natural suggestion, that, as Babylon was on the Euphrates, Daniel should rather be found walking there at the termination of his fast, than forty or fifty miles off. The four and twentieth day of the first month; that is, the month Nisan or Abib the month in which the Passover was celebrated in every Jewish home. It would seem that Daniel did not join in this festival at this time. It is noted that, from the days of Saul, the two first days of every month were devoted to a feast, and hence, that Daniel"s fast could only begin on the third day. Since-he mast have refrained from partaking of the Paschal lamb, we cannot deduce that he might not occupy the opening days of the month with sadness rather than feasting. If Daniel is an ideal figure, intended to represent the model Jew resident in a foreign land, why is he thus represented as not partaking of the Paschal feast? It is true that, with the temple in ruins, the Paschal lamb could not be slain in the way enjoined in the Law; but the modern Jew keeps the Passover without the lamb. I was by the side of the great river, which is Hiddekel. The name is a transference of the Assyrian name Iddiklat. It would seem that Daniel was then on the banks of the Tigris, not in vision, but in actual person, as here there is no reference, as in Dan_8:2, to his being there in vision; the mention of attendants also renders it unlikely that it was only in vision that Daniel was on the banks of the Tigris. His purpose in being there was probably governmental, as he had attendants with him.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The first month - Nisan, which is March. Hiddekel - Or Tigris.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Theophany. - On the day named Daniel found himself on the side (banks) of the river Hiddekel, i.e., the Tigris (see under Gen 2:14), along with some who accompanied him (Dan 10:7); thus he was there in reality, and not merely in vision as at the Ulai, Dan 8:2. For what purpose he was there is not said. Here he saw a celestial being, whose form is described, Dan 10:5, Dan 10:6. It was a man (אחד, one, not several) clothed in בּדּים, i.e., in a talar of shining white linen (regarding בּדּים, see under Eze 9:2), and his loins girt about with gold of Uphaz. אוּפז occurs nowhere else, except in Jer 10:9 : gold of Uphaz and silver of Tarshish, from which we must conclude that Uphaz is the name of a region, a country, probably only a dialectically different form for אופיר; the combination with the Sanscr. vipa - Hyphasis is, on the other hand, very far-fetched.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

first month i.e. April.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

On the twenty-fourth day of the first month

This is the first month of the Hebrew calendar. The twenty-fourth day is near the middle of April on Western calendars. (See: Hebrew Months and Ordinal Numbers)

with a belt around his waist

"and he was wearing a belt"

Uphaz

Uphaz is a place. Its location is not known (See: How to Translate Names)

His body was like topaz

His body gleamed with blue or yellow light as if it were made of topaz. AT: "his body gleamed like topaz" (See: Simile)

topaz

a blue or yellow gemstone, also known as beryl, peridot, or chrysolite

his face was like lightning

His face shone brightly as a bolt of lightning shines. AT: "his face shone with light as bright as the flash of lightning" (See: Simile)

His eyes were like flaming torches

His eyes were bright with light as if they were flaming torches. AT: "his eyes were so bright that it seemed they had torches burning inside them" (See: Simile)

his arms and his feet were like polished bronze

His arms and feet were as shiny as if they were made of polished bronze. AT: "his arms and feet shone like polished bronze that reflects the light around it" (See: Simile)

The sound of his words was like the sound of a great crowd

His voice was so loud that it was as if a crowd of people were all talking loudly. AT: "his voice was as loud as a huge crowd all calling out together" (See: Simile)

translationWords

day

gold

bronze

word

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.