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Selected Verse: Daniel 10:21 - King James
Verse |
Translation |
Text |
Da 10:21 |
King James |
But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
noted in the scripture of truth--in the secret book of God's decrees (Psa 139:16; Rev 5:1), which are truth, that is, the things which shall most surely come to pass, being determined by God (compare Joh 17:17).
none . . . but Michael--To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel. |
Notes on the Bible, by Albert Barnes, [1834] |
But I will show thee what is noted in, the scripture of truth - The word noted here means "written, or recorded." The scripture of truth means the true writing, and the reference is doubtless to the Divine purposes or decrees in this matter - for
(a) there is no other writing where these things were then found;
(b) the angel came to make known what could be known in no other way, and therefore what was not yet found in any book to which man had access;
(c) this language accords with common representations in the Scriptures respecting future events.
They are described as written down in a book that is in the hands of God, in which are recorded all future events - the names of those that shall be saved - and all the deeds of men. Compare Deu 32:34; Mal 3:16; Psa 139:16; Rev 5:1. The representation is figurative, of course; and the meaning is, that, in the view of the Divine mind, all future events are as certain as if they were actually recorded as history, or as if they were now all written down. The angel came that he might unfold a portion of that volume, and disclose the contents of its secret pages; that is, describe an important series of events of great interest to the Jewish people and to the world at large.
And there is none that holdeth with me in, these things - Margin, "strengtheneth himself." So the Hebrew. The idea is, that there was none that rendered aid in this matter, or that stood by him, and would accomplish the designs which he was meditating in their behalf pertaining to Persia. The angel saw that there were powerful influences against the interests of the Hebrew people at work in the court of Persia; that it was necessary that they should be counteracted; that unless this were done, fearful calamities would come upon the Jewish people, and they would be subjected to great embarrassments in their efforts to rebuild their city and temple, and he says that there was no one whose aid could be permanently and certainly relied on but that of Michael. He himself was to return to the court of Persia to endeavor to counteract the influence of the "prince of Persia," but, as in the former case when on his way to Daniel Dan 10:13, he would not have been able to counteract the machinations of that prince if it had not been for the interposition of Michael, so he felt now that reliance was still to be placed on his assistance in the matter.
But Michael your prince - See the notes at Dan 10:13. The patron, or guardian of your people, and of their interests. The idea intended to be conveyed here undoubtedly is, that Michael was a guardian angel for the Jewish people; that he had special charge of their affairs; that his interposition might be depended on in the time of trouble and danger, and that, under him, their interests would be safe. No one can prove that this is not so; and as on earth some of the most important favors that we enjoy are conferred by the instrumentality of others; as we are often defended when in danger by them; as we are counseled and directed by them; as God raises up for the orphan, and the widow, and the insane, and the sorrowful, and the feeble, those of wealth, and power, and learning, who can better guard their interests than they could themselves, and as these relations are often sustained, and these favors conferred by those who are invisible to the recipients, so it gives, in a higher sense, a new beauty to the arrangements of the universe to suppose that this benevolent office is often undertaken and discharged by angelic beings.
Thus they may defend us from danger; ward off the designs of our enemies; defeat their machinations, and save us from numberless evils that would otherwise come upon us. This view receives additional confirmation, if it be admitted that there are evil angels, and that that seek the ruin of mankind. They are malignant; they tempt the race of man; they have power far superior to our own; they can set in operation a train of evil influences which we can neither foresee nor counteract; and they can excite the minds of wicked men to do us injury in a way which we cannot anticipate, and against which we cannot defend ourselves. In these circumstances, anyone can perceive that there is concinnity and propriety in the supposition that there are good beings of a higher order who feel an interest in the welfare of man, and who come to us, on their benevolent errand, to defend us from danger, and to aid us in our efforts to escape from the perils of our fallen condition, and to reach the kingdom of heaven. |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
This verse is antithetically connected with the preceding by אבּל, but yet. The contrast, however, does not refer to the fears for the theocracy (Kranichfeld) arising out of the last-named circumstance (v. 20b), according to which the angel seeks to inform Daniel that under these circumstances the prophecy can only contain calamity. For "the prophecy by no means contains only calamity, but war and victory and everlasting victory added thereto" (Klief.). C. B. Michaelis has more correctly interpreted the connection thus: Verum ne forte et sic, quod principem Graeciae Persarum principi successurum intellexisti, animum despondeas, audi ergo, quod tibi tuisque solatio esse potest, ego indicabo tibi, quod, etc. "The Scripture of truth" is the book in which God has designated beforehand, according to truth, the history of the world as it shall certainly be unfolded; cf. Mal 3:16; Psa 139:16; Rev 5:1. The following clause, אחד ואין, is not connected adversatively with the preceding: "there is yet no one ... " (Hofmann and others), but illustratively, for the angel states more minutely the nature of the war which he has to carry on. He has no one who fights with him against these enemies (אלּה על, against the evil spirits of Persia and Greece) but Michael the angel-prince of Israel, who strongly shows himself with him, i.e., as an ally in the conflict (מתחזּק as Sa1 4:9; Sa2 10:12), i.e., renders to him powerful aid, as he himself in the first year of Darius the Mede had been a strong helper and protection to Michael. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Michael - Christ alone is the protector of his church, when all the princes of the earth desert or oppose it. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Noted in the scripture of truth - Perhaps this refers to what he had already written down. See the preceding visions, which Daniel did not fully understand, though a general impression from them had filled his heart with sorrow.
Michael your prince - The archangel mentioned before, Dan 10:13, and who has been always supposed to be appointed by God as the guardian of the Jewish nation. It appears that God chose to make use of the ministry of angels in this work; that angels, as they could be only in one place at one time, could not produce influence where they were not; and that, to carry on the operation on the mind of the Persian king, it was necessary that either Gabriel or Michael should be present with him, and when one went on another commission another took his place; see Dan 10:13. But we know so little of the invisible world that we cannot safely affirm any thing positively. |
17 Sanctify them through thy truth: thy word is truth.
1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
34 Is not this laid up in store with me, and sealed up among my treasures?
12 Be of good courage, and let us play the men for our people, and for the cities of our God: and the LORD do that which seemeth him good.
9 Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.
1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.
16 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.
13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.