Daniel 10 - An Interpretation
Jesus says: "I am coming quickly!" With these words I would like to introduce the prophetic interpretation, because the Lord is already standing at the door and knocking! When he goes away again, the believers have gone with him.
The prophetic classification
Definition of days: The apostle Peter says: "But this one be not hidden from you, beloved, that a day with the Lord is like a thousand years, and a thousand years like a day". (1 Peter 3:8). Peter quotes in reference to Psalm 90, 4 and it says: "For a thousand years are in your (God's) eyes like the day before yesterday, and like a watch in the night."
With the two verses above, we can better understand God's times as they are communicated to us in the Bible. An example from Hosea 6:2: "He will resurrect us after two days, raise us up the third day; and so we shall live before his face." If we understand the two days as 2000 years, because with God a day is like a thousand years, then the two days are equal to 2000 years, then at the end of the two days God begins to take care of the Jewish people in a special way. "Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up." The third day points to the 1000 year kingdom of peace of the Messiah. That his people speak here in Hosea becomes clear in verse 1, because they say: After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
It wasn't God's, the relationship disorder came from the people. Like the prodigal son who had his inheritance paid off and went abroad. To this day, the father is standing on the lookout every day looking for him.
In the Gospel of John the two or three days are also indicated. Nathanael comes to the Lord at the end of the second day of Jesus' public appearance and confesses: "Rabbi, you are the Son of God, you are the King of Israel".
Definition of the times of day
Verse 3 from Hosea 6 gives us an additional argument for the correctness of the interpretation. His (the Messiah's) emergence is certain like dawn, and he will come for us like rain, like the late rain wetting the earth. The Lord comes at dawn. The night is over. This is the night mentioned in the verse from Psalm 90 quoted above.
Interpretation of the two days to the predicted time period
Towards the end of the 2000 years God will take care of his people. The fascinating thing about this passage from Hosea 6 is that it can apply to Christian testimony as well as to the Jews. Especially at the end of the 18th and the beginning of the 19th century the world mission among nations experienced a tremendous upswing. There was no such movement in the entire dark Middle Ages. At the same time more Jews were converted in this time than in all centuries before. This is the fulfillment of Revelation 3, where the Lord says: "I have given an open door before you which no one is able to close." The words are addressed by the Lord to the church of Philadelphia. It prophetically represents the period of the 18th and 19th centuries and thus the part of Christendom that we call Evangelicals. The believers, especially these groups, have served their Lord in love and faithfulness. As a shining witness they enlightened all five continents. Millions of people have come to know Jesus as their Savior and Lord through them.
Their testimony is threatened today. Especially threatened by those who say they are Jews, but are not, and lying.
They are particularly pious people, superficially speaking. But they bring false teachings with them. Both Jews and those from the nations attack them with their lies. The Lord warns Philadelphia in time and calls out to her: "Hold fast what you have, that no one may take your crown".
Section 1 Part 1
Daniel 10, 1
In the third year of Cyrus, the king of Persia, a thing was revealed to Daniel, who is called Beltsazar, and the thing is truth and concerns a great hardship; and he understood the thing and got understanding about the face.
Let us first gather the essential information we need to understand the text.
In the third year points to either days or years. Whether at the beginning, middle or end of the third year, we are not told here, but in verse 4 we read that the vision took place on the 24th of the first month.
- The name Cyrus means "do you own the (enamel) furnace"?- He is king of Persia which is translated as "pure".- One thing becomes to Daniel, this is my lawyer or judge and both is God.- Revealed = appear, take captive, captivity, bear off, carry away;- discover, open; remove, detach; reveal, reveal; see.- Daniel's Persian name Beltsazar means: Lord of the narrowed (oppressed) treasure.- What is it about? About the matter (Davar means: word, matter, matter, affair)- It is truth. (The word occurs twice and means stability, constancy, firmness, durability; certainty, security, truth; trustworthiness, credibility; and the word is used twice.
The vision concerns a great hardship, the Hebrew word denoting a number of things like:
- a mass of people;- a lot of things;- (in particular) properly organized (army) for war;- (by conclusion) Need, hardship, worship;
The word is derived from the root tzava, meaning "accumulate a lot" ( an army or servant).
- Daniel gets understanding, (Hebrew bjn); spiritual discernment, understanding- The prophet had a vision (prospect, insight). The word includes- the act of seeing;- the appearance (the thing that is seen, whether real or as a shadow);- often the multiple seeing (also spiritual) of a vision;
This brings us to the essential pieces of the puzzle of the first verse. In order to understand each other at the beginning of what is told here, we reformulate the passage.
Then the first verse could be something like this:
At the beginning of the third millennium, during the king's reign "Do you own the furnace", the ruler of "Pure" (Persia), "my lawyer" (Daniel) is revealed a matter whose "pure" (Persian) name is "Lord of the Troubled Treasure" (Beltsazar). "The Lord of the Troubled Treasure" is able to mentally separate the matter. (Note: This is the treasure in the field of which the Lord tells in Matthew 13).
What must be separated here? Only when one has overcome this hurdle, which is of a fundamental nature in order to understand prophecy correctly, does one find the key to understanding behind it. We come later to the distinction of the matter, that is, to the two objects that Daniel sees in the vision and can make a distinction.
Closed and sealed until ...?or: Close the door! Seal on it.
Chapter 12 says, "And he said, go, Daniel; for the words shall be shut and sealed until the time of the end". The angel wants to say to Daniel that only at the end of the days the seal can be broken and the message opened up. When does the "end of days" begin? Not all, but many exegetes of the Bible agree that the "end of days" begins at the time of the restoration of the people of the Jews and as a consequence they return to their country. How does this happen?
The Resurrection of Lazarus
It's told in Ezekiel 37. The hand of the Lord comes over Ezekiel. This hand leads him out in spirit (out of heaven) and sets him down in the middle of the valley (this is the earth). The whole valley - the earth - is full of dead bones. Ezekiel is led around in a circle; this is the earth circle. The bones are very withered, like plants that have not seen water for a long time. The Lord asks: Son of man, will these bones come to life? The answer is: Lord, Yahweh, you know. Now the prophet is asked to prophesy and he speaks to the bones: "You withered bones, hear the word of Yahweh! Thus saith Adonai Yahweh to these bones, Behold, I bring breath into you, that ye may live".
Life returns to the bones, as if of a dying man who suddenly breathes again as if by a miracle. This will be a reference to the Holocaust. In each of these bones especially, these are the limbs of a body, the breath of God comes in. As I have just said, in every bone especially. It is important to keep this in mind when we read the rest of the text. Next it says:
And I will lay sinews upon you and make flesh grow upon you and I willand I will put breath in you to bring you to life.And you will know that I am Yahweh.
The tendons connect the individual parts into a whole. The skeleton is now complete. But this is the passive musculoskeletal system, it still needs muscles that move the body and also skin that forms the outer protective coat of the body. Then God puts his breath into the finished body and so the son lives. Why son? Because God always sees the Jewish people as one, just as the assembly is his body.
At the latest since 1948 we must therefore say: God has called His Son out of Egypt. The Jews are again in the focus of biblical predictions. What this body still lacks is clothing, pure clothing. They do not yet realize that they are naked. But in the end the Lord will also see to it. He himself will dress them in clothes of righteousness. God Himself slaughtered the Lamb to cover their shame.
A second indication of the end times is the great turning away of the Western world from good Christian values. A third piece of the puzzle is the prophetic fulfillment of the state of Christian witness. We have arrived at the time of the church of Laodicea. There is no doubt that we are in this epoch. There seems to be no Christian witness that does not say of itself: we have everything and need nothing. But their gold is cat gold, their wealth is rotten, and their eyes are heavily inflamed and threaten to lead to complete blindness.
Daniel's vision will meet with incomprehension and confirm how blind the Christian churches have become.
The 16th verse of Daniel 12 is a pain in the belly, for it is said, but the ungodly will do ungodly things; and none of the ungodly will understand it, but the wise will understand it. What causes stomach pains is to be recognized that indeed the majority, also many Christians, have no understanding of prophecy. Everything we try to tell them is met with a lack of understanding. This also applies to those who testify that they have been born again. Isn't that strange?
The most urgent question at this point is: What goes wrong? Is it the lack of biblical instruction? I mean no. Never before has good teaching from the Bible been available to so many. Never before have people had such free access to knowledge and education as our generation. This also applies to knowledge about the Bible. For all those who want it, even the texts are available in the Bible languages. Via the Internet, and almost free of charge, we can acquire the knowledge and increase our knowledge and skills. If we use the resources, then we have use and that an eternal.
The details come into view
We are in the end times. In this epoch of ours, the Lord will break the seals and reveal the last mysteries. God lets us communicate through Daniel: Many will search through it, and knowledge will increase. With this God wants to say that the knowledge of the prophetic contents will increase and the overall picture of the prophecies will be seen more and more clearly.
Each of us will only succeed in this if we do not remain at the level of knowledge of the 18th, 19th or even earlier centuries. We would only shorten ourselves in this way and continue to suspect that things are misty. But it would be shabby to attack former Bible interpreters and discredit them for their less precise interpretations. The knowledge will increase, step by step. And what is striking about the increase in knowledge is that the pace at which knowledge grows is increasing rapidly.
With the Book of Revelation God has revealed his secret, but what is still missing is a complete understanding of the revealed riddles, images, symbols and descriptions. Psalm 78 says: Listen, my people, to my law. When we do this, the Lord wants to open His mouth and let things flow forth. So there is a time in the history of salvation when God lets the riddles flow out, not drop by drop but bucket by bucket. The riddles do not splash as a trickle, but flow like a rapid stream.
And at the end of the days the mystery of God will be completed.
Section 1- Daniel 10:1-3
Daniel 10, 2
In those same days, Daniel, I mourned for three full weeks.
Mourning means "lamenting", mourning, lamenting and that full three weeks. That is three 7ner units, either of days or years. What actual period do we find described here? The period of days is described in Haggai:
In the seventh month, the twenty-first of the month, the word of Yahweh was spoken by the prophet Haggai: "Speak to Serubbabel, the son of Sheatiel, the governor of Judah, and to Joshua, the son of Jozadak, the high priest, and to the remnant of the people, and say: Who is left among you who has seen this house in its former glory? And how do you see it now? Is it not like nothing in your eyes? And now be strong, Joshua son of Jozadak, high priest, and be strong, all the people of the land, saith Yahweh, and work! For I am with you, saith the LORD of hosts. The word which I entered with you when you came out of Egypt, and my spirit are in your midst: Fear not! For thus saith the LORD of hosts: Once again, for a little while I will shake the heavens and the earth and the sea and the dry land. And I will shake all nations; and the desired of all nations will come, and I will fill this house with glory, saith the LORD of hosts.
At this point not all details can be explained, but the 21 days point to the seventh month. Now Daniel mourns in the first month and not in the seventh. How do we get the two times to cover? The seventh month is the first month of the civil calendar in Judaism. The same applies to the Babylonian and Medo-Persian calendars. Which calendar is valid, the civil or the religious calendar? The following arguments speak for the fact that we can assign Haggai 1 to Daniel 10:
1. the name of the Prophet Haggai which means "festive". It points to the first sign in John's Gospel. But the root points to a sacrifice as it is described in Judge 11.2 The time in verse 1, which alludes to the beginning of the civil year.3. the name of the governor of Serubbabel: fled from Babylon (Rev.17+18), for the true church is raptured, but God's Spirit is in its midst, it has returned (script Elijah and Elisha).4. the name of his father Sheatiel - I asked God5. the name of the high priest - Jesus (see Paul's letter to the Hebrews)6. the name of the father = Yahweh made it right again7. the mention of the remnant of the people (the remnant is distinguished from the people and probably indicates the 144,000). (See script Elijah-Elihsa)8. the threefold request "to be strong".to Serubbabel,to Joshua andto all the people of the country (including the stranger);
- They should work, work on the good news, because- God will, after a little while, shake the heavens, the earth, the sea and the dry land.
In this house, which is the temple of God, the glory will be greater than the first glory. The work on the Gospel is synonymous with the work on the house of God (therefore the heavenly sanctuary is seen only after the great tribulation). In Revelation 7, the dead come before God. The preposition "before" indicates that they are not yet in heaven. When everything is complete, God will erect the tent (that is the portable sanctuary) over them.
I did not eat any delicious food, neither meat nor wine came into my mouth; and I did not anoint myself until three full weeks had passed.
The word "delicious" should actually be translated as delightful, precious, good, so that the prophetic dimension appears. The word forms the root for Hamuel, a man from the tribe of Simeon, and a second from the Saul family. It stands for "heat of God" (Studylight.org). According to Mickelson's Strong´s it indicates wrath of God. Both encyclopedias agree on the roots of the word. It derives "heat of God" or "wrath of God" from the root heat (of the sun). The Hebrew term for heat derives from the next root "hot" and this in turn derives from the last root "being hot".
It's going to be high even three and a half years ago. In the first half of the 70th week of Daniel, however, the great tribulation is already looming.
Food, Hebrew Lechem, should have been better translated as bread, because which bread is more delicious than all other breads, if not the bread from heaven?
Neither flesh nor wine points to the words of the Lord: "He who eats my flesh and drinks my blood". Daniel, who represents the Jewish people here, has not eaten the true food for the last two thousand years. Daniel's grief represents time through his fasting. He does not eat bread and drink wine.
Daniel's fasting also indicates that he understood the vision correctly. He mourns the lost time of his people. Three times, these are the three full weeks, are soon completed. The final phase of the Jewish history of suffering begins, as we will see later. The breadless time and the time in which Daniel does not eat meat or wine also indicate the taking away of the constant sacrifice.
What is the constant sacrifice? The word sacrifice does not stand at all in Hebrew. But it says: and shall abolish the constant and set up the desolate abomination. (Daniel 11:31) So literally the text says: and take away the constant. What will be the constant in eternity? On what sacrifice does our redemption rest?
In Revelation 5:6 we learn how John sees the constant: And I saw in the midst of the throne and of the four living creatures and in the midst of the elders a lamb standing as slain ... The lamb is the constant, it is seen as slain. The Antichrist will make the memory of this event cease and thus also prevent the Lord's Supper.
How this will happen can only be guessed. One thing is quite certain: the false Messiah will abolish the breaking of bread. The faithful in Israel will, as in the time of the Acts of the Apostles, break the bread in their houses, also in Jerusalem. (When the abomination is erected, the inhabitants of Jerusalem will remain in the city. Only the faithful who dwell in the countryside will be called to flee.)
The faithful remnant has broken bread to date, just as the Jews celebrated daily at that time. (See Acts 2:46 - Note: Acts is pure prophecy. Everything repeats itself, only now under the Jewish flag. The Jews now possess a double testimony, the Old Testament and the New Testament.)
I am sure that the temple that stands today in Jerusalem will stand until the Lord himself devastates it. He has destroyed the first and second sanctuaries, he will also destroy the present house and their servants will be buried under the rubble. (Judge 16).
As is already clear from the first chapter of the book of Daniel, Daniel does not want to "defile" himself with the table food of King Nebuchadnezzar. With regard to the Jewish religion, it would have been a defilement. Daniel acted according to the good commandments of the Old Testament.
With regard to Golgatha, it prophetically indicates the rejection of the vicarious sacrifice of Jesus. The fact that our beloved and exemplary Daniel also stands for the mass of the Jewish people who reject Jesus as their Messiah shows us that God always also sees His people as a whole. Even the Messiah makes himself one with the people in this way. The priest Hosea, from the book Zechariah, stands before Yahweh with dirty clothes. The Messiah identifies himself with the people by being ready to bear the sins of the people; these are the dirty clothes. Nevertheless, the important sentence from 1 John applies: "Sin is not in him". The tension between "made sin" and "sin is not in him" is difficult to understand from a human point of view. With the concept of substitution we can approach the miracle of grace. It is not the guilty one who pays the debt, but another. It is not I who suffer the death of the sinner, but that the representative Lamb of God dies in substitution, like a sinner, for me.
Daniel does not anoint himself. What will the anointing speak of? It is the anointing with the Holy Spirit. Daniel, a man of God, had been exceptionally gifted with the Spirit of God. But here we must see him again as a representative of the Jewish people. Lent is a time of repentance, of inner repentance with subsequent realignment to the God of Israel. The Rapture took place before Daniel's Lent. This is made clear by the vision. Therefore we can also interpret the three full weeks as 21 days, because the Rapture does not take place silently and in secret. It will be seen by many and not heard by only a few. This will be communicated to us in 2 Kings 2 through the ascension of Elijah.
Elijah was driven into heaven in a hurricane-like storm and the 50 prophets before Jericho and Elisha watched. Also 50 other prophets in Bethel knew about the day of the Rapture.
Daniel mourns, the Hebrew word for mourn used here means: lament, mourn and above all mourn. The bereaved will mourn the loss. How deep must the pain be to suddenly realize that it is too late? The blessing for the firstborn, which God has offered for free for 2000 years, is now forgiven. The defaulters of the people no longer have a share in the birthright of the firstborn. But the good shepherd wants to comfort and encourage his people. Not only those who are in heaven, but also those who hesitated. In heaven we see the Lord tenderly wiping away all the tears. On earth he encourages the believers of the people.
Verses 1-3 form a unity. They are an introduction to what is seen from the fourth verse onwards. But they are even more. The writer gives us a brief overview of the events. In addition the first three verses give a view into the emotional world of the prophet. When we later read about the fierce emotions of Daniel, then we will also be deeply moved by the heaviness that hits the prophet.
The Vision of Daniel
Section 2: Daniel 10:4-21
Daniel 10, 4
And on the twenty-fourth day of the first month, when I was on the bank of the great river, that is the Tigris
In the fourth verse we receive the third time. Daniel is on the 24th of the first month at the great river. If the twenty-fourth has no other meaning, then there is one: It is the third new beginning with the Jews. It is the last chance to get to safety. The name of the river already indicates it. All the events that now follow are happening at breakneck speed. The name of the river, that is the Tigris, means rapid.
And I lifted up my eyes, and looked, and, behold, there was a man clothed in linen, and his loins were girded with gold of Uphaz;
Finally! Daniel lifted up his eyes. He no longer looks down at the earth. He looks upwards, for hope is germinating in him. His trust is not disappointed, for who does he see now? He sees a man. Remarkable, and unfortunately this detail cannot really be translated with a well-known term, is the Hebrew word for man " Ish-Echad". Ish stands for a "man as an individual" and describes uniqueness and singularity.
The unused word root indicates preserved, remaining, existing. Who could be the man who will remain and to whom all imponderabilities and dangers cannot harm? Who is the man who is still there?
What else do we read about him? He is clothed in linen and girded around his loins with a gold one. The quality of the gold is marked with gold from Uphaz. His clothing is reminiscent of the Levites' clothing when they worked in the temple district. It was white linen that speaks of purity. The golden girdle indicates that this man is just. His righteousness is further enhanced by the nature of the gold. It is gold from Uphaz that is marked as fine gold and points to the righteousness that the Messiah has brought forth through his suffering and resurrection. Fine gold is juxtaposed with ordinary gold. One of Job's friends is called Eliphaz and this expresses what we see here: Either Eliphaz can be translated as "God of gold" or "My God is fine gold".
We have already mentioned the Hebrew term "Ish-Echad" above, which flashes an additional aspect. As we already know, Ish means man. The second part of the word, echad, indicates a composite unity. It points on the one hand to the Trinity of God, but also to the Son of God, who is also the Son of Man. The word Ish-Echad is the Incarnate Son, in which all the fullness of the Godhead dwells in the flesh. The word Ish-Echad therefore does not allow any other interpretation than that that the Jeshua dressed in white linen is HaMashiach, Jesus the Christ.
We should compare the appearance at the river with the appearance from Revelation 1. In Daniel 10 Jesus is girded with gold around his loins, in Revelation he wears the belt around his chest.
The Belt in Daniel 10
The prophet Daniel is to be shown that the Messiah has the power to help. The loins point to the largest muscle of man, the Musculus gluteus maximus. It is a muscle of the lower extremities and is essential for locomotion, especially for wrestling. The essential force for external rotation comes from this muscle. When Jakob wrestled with the man at the Jabbok, we can imagine a wrestling match, the stranger touched Jakob's tension vein. It is a reinforcing band and is connected to the muscle. The band runs, approximately, from the height of the trochanter on the outside of the thigh downwards and ends at the height of the kneecap, where it can also be felt. The Jakob could have been signalled with it: Jacob, you no longer have to wrestle yourself. The man at the Jabbok is the same as here in Daniel 10. Ish-Echad has girded himself to set off and climb into the ring.
The Belt in Revelation 1
John sees the Lord girded around his chest. Here the Messiah also appears as a priest. But why is he girded around his chest and not around his loins? The Lord is in heaven and there he represents the faithful before God. They are, as it were, his heart, which is enclosed by a belt. To gird oneself around one's chest means to perform the priestly ministry with the highest concentration, so that one does not fall into a hurry and hectic work. Deep and fast breathing is not possible during ministry. The Lord is presented to us here as very patient, because if he were angry, he would have to remove his chest belt prematurely.
The Head in Revelation
The Lord has white hair. They speak of his old age as a man. White is compared to wool to remind us of his sacrifice, because Jesus is the Lamb of God. But not only the hair was white, but also his head. Why that? It points firstly to a changed body and secondly to the nature of the angels. When Jesus died on Golgatha, he had poured out his soul with the blood. As a risen man, he does indeed possess bone and flesh, but blood is no longer needed for the resurrection life. The most important task of the blood circulation system is to bring oxygen and nutrients to their destination, the cells. I seriously doubt that we need oxygen in heavenly spheres. The intake of food to maintain our body is also no longer necessary. Food will only mean pure pleasure for us. The white head points to the immortal body and at the same time to its eternal existence as a spirit being.
By the way a little secret. Why did Esau say to Jacob: "Let me eat from the red one, the red one there, because I am weary! A little later we read that Esau ate a lentil dish. The lentils are a symbol for the red blood cells. Esau wanted it that way, so he chose the earth and not heaven.
On earth the red blood cells are needed for life, because they transport the vital oxygen via the blood circulation to all cells. A second clue to Esau's selection is that he was out of breath when he went to Jacob's tent.
The nature of the angels, especially the fallen and their children.
Angels are spirit beings and creatures created by God. Their appearance is already described in the Old Testament. So we read in Numbers 13:22: "And they went up on the south side, and came to Hebron, and there were Achiman, Sheshai, and Talmai, the children of Enak. And Hebron was built seven years before Zoan in Egypt". When we translate the names of the children of Enak, we learn something about the spirits.
The first one is called Achiman and means "brother of a share".
The second one is called Sheshai. His name means "whitish" "white grey".
The third of the children Enaks is called Talmai and means furrowed (in the sense of not smooth; it resembles a stone consisting only of points and edges. A smooth stone forms a contrast to it). The word root shesh means bleached and its word root shajish means white.
So the priest from Revelation 1 is "like the angels" as far as his white figure is concerned. The Lord says in Matthew 22:30: for in the resurrection ... they are like angels of God in heaven.
But who is Enak?
We still lack the meaning of the Father's name, for the three children were children of Enak. His name is translated as necklace, collar or necklace, but not as decoration, but, as is explained in Mickelson´s Dictionary, "as if choked or strangled. The word root anak means suffocating or strangling. This is the father Enak. Jesus mentions this evil father in John 8, 44 and his children at the same time: You are of the Father, the devil, and you want to do the desires of your Father. That one was a murderer of man (hence his name Enak = necklace) from the beginning ... With this we have identified the father Enak.
Who is described with the names of the children of Enak?
As we have already learned from John 8:44, Jesus describes the Jews who believed him (verse 31) as children of the devil. That is shocking, isn't it? People can believe in Jesus and still be out of evil.
In the four biblical passages in which we find the Enak descendants mentioned, the following is told about them. In Numbers 13:22 they are called children. In Joshua 15:14 they have already grown into sons.
While they are only mentioned in Numbers 13:22, Caleb cast them out in Joshua 15. In the Book of Judges they are "beaten" by Judah. The fourth mention, now apparently only one son of Enak is left, is found in 1 Chronica 9,17. There Achiman is listed in the list of gatekeepers. The first gatekeeper is called Schallum and means retaliation, revenge, punishment. The second gatekeeper is called "insidious". The root of the word, akkuv, means swelling, inflating. The third is called Talmon and means oppressive, nightmarish, constricting. The fourth, Achiman, we already know by name, "brother of a share".
At the latest at this point it becomes clear who his brothers are and in which things the "brother Achiman" had a share. (Prophetic: What kind of contribution is his: He takes part in revenge, retaliation, punishment, inflates himself and oppresses those who want to enter.) Do you also know such doorkeepers? Then don't go in there at all.
Jesus speaks unmistakably to such sons: "You are of the Father, the devil, and you want to do the desires of your Father. That one (Satan) was a murderer of man from the beginning and did not exist in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own: for he is a liar, and the father of it".
The Lord wants to express: The murderer craves blood, for he who resists his lies must reckon with death. Already today we can see this hideous behavior in the Islamic fundamentalists of the IS. In the great tribulation, the majority of radical Jews will do exactly the same, as it is told in the Book of Esther; in conversion and veiled. The liars, these are the sons of Enak, are the gatekeepers of the congregation who will kill the faithful of Israel. Their spiritual father is Satan, a man-killer from the beginning.
End of the Excursus.
Self-study note: Joshua and Caleb were the only scouts who did not grumble against God and Moses, but put their trust in God. The Lord will bring his people to the promised land and will win the victory over the inhabitants of the land, the two agreed.
Joshua stands for Jesus in relation to the Church. Caleb symbolizes the Messiah in relation to the Jewish people (only after the Rapture?). In self-study, simply follow her trail.
And his body was like a chrysolite, and his face like the appearance of lightning, and his eyes like flaming torches, and his arms and his feet like the sight of shining brass; and the voice of his words was like the voice of a multitude.
Here we see the body of the Lord not white, but golden. The chrysolite, called Tarshish in Hebrew, comes from Spain, named after the village of Tarsis. It seems to be a yellow topaz. If the appearance of the body and the appearance of its face become visible, then it must be
the chrysolite shines brighter than the sun. Possibly an allusion to the apparition as Saul had it when he was on his way to Damascus to arrest and perhaps even kill the believers, for it is halfway through the last week of Daniel.
Now the word for lightning, in Hebrew Barak, can also be translated as "flashing sword". It seems to be the more suitable translation, because the enemy is also waving the sword around. The Bible says:
"Smooth are the milk words of his mouth, and war is his heart; smoother are his words than oil, and they are drawn swords." Psalm 55:22
In Revelation we read of Jesus: and he had in his right hand seven stars, and out of his mouth came forth a sharp two-edged sword, and his face was like the sun shining in its power. What power and strength is hidden in the sword seems to be little known to us. But with the breath of his mouth the Lord will "kill" the wicked. Spiritual warfare at the highest level.
The parallels between Daniel 10 and Revelation 1 are striking. The differences are not always immediately recognizable. Further differences are: Daniel sees the face at the river Tigris, John sees the face in the banishment to Patmos. Daniel lifts his eyes, John has to look back. Daniel first sees the appearance of the man and then hears his voice, John hears him first, then turns around to see who is talking.
The respective temporal aspect is described by the sensory perception. So Daniel sees the man in front of him and sees him presently. John turns around, looks, as it were, into the past. Because John perceives the lampstands first, it points to the past testimony of the seven assemblies, only then does he see the High Priest Jesus.
The eyes are like fire flares. They remind us of the seven torches from Revelation 4:5. They represent the seven spirits of God. The eyes of the Lord are only light and there is no darkness at all in Him. A bright eye points to the inner state of a human being. Jesus says: The lamp of the body is the eye: if therefore your eye is simple, then your whole body becomes light (shining, shining). And that also the whole body shines and shines is confirmed by the precious stone. This chrysolite is the yellow topaz.
If now the lamp, that is the eye, radiates light, then the chrysolithe body reflects and radiates yellow-golden shine. By body is meant here especially the trunk of the body, which surrounds all internal organs. It is distinguished from the limbs. Arms and feet are like shining brass. It is copper ore and a very special copper. In Ezra 8:27 two devices are mentioned which were made of shining copper and are as precious as gold. We see this shining copper here in Daniel 10. The difference with Revelation 1 is that the copper no longer glows as in the furnace. The actions symbolized by the copper arms and our ways symbolized by the feet, also copper, must still be cleansed during the time of the church. But because Daniel does not see copper as a fiery material, the vision must refer to a time after the Rapture and immediately before the great tribulation, for the faithful have done their deeds and their ways well.
The voice of his words was like the voice of a multitude. Here is an allusion to the believers. The Lord and the saints of the highest places speak with one voice.
In Revelation, on the other hand, the voice is compared to the sound of many waters. The picture is easy to understand when we read John 7:37ff: But on the last, the great day of the feast, Jesus stood up and called and said, "If anyone thirsts, come to me and drink. Whoever believes in me, as the Scriptures have said, out of whose body rivers of living water will flow."
The waters will be related to the Holy Spirit who dwells in the believers. Two thousand years already this water has been flowing into all the world. Many people have drunk of it and have been saved.
These are the great waters of Revelation, which then descend from above with rapid speed. That is why Daniel hears the man, Ish-Echad, like the voice of a crowd. This script can also be counted as part of the many waters.
It will be even more beautiful!
Now we come to a detail that I did not dare to explain above until things have become reasonably clear. The term Ish-Echad also indicates that this is Christ and his congregation, how else would Daniel perceive the voice of the man as the voice of a multitude. The man Ish-Echad represents "the Christ" in the singular sense. A body of which Jesus is the head.
The Times of Both Visions
We will again deal with the temporal aspect of both visions. John sees the priest at the beginning of the time of the congregation, but he looks back. This is an important detail. John is seen here as a servant looking back. Thus he represents the faithful after the Rapture. This also explains why John falls at his feet like dead. Christians do not fall like dead before the Lord. Jesus our bridegroom picks us up. He comes towards us, in the clouds. This is why Paul writes to the Thessalonians: "We, the living who remain, will be caught up into the clouds to meet the Lord in the air at the same time as they (the risen ones); and so we will always be with the Lord."
Daniel looks up at him after the rapture. That is why the copper in Daniel's vision no longer glows. All righteousness is accomplished, God has sanctified and cleansed the assembly. Now it has arrived upstairs in the Father's house.
The conclusion also results from the length of the white garment. In Revelation, the garment reaches up to the ankles. In this way one wore one's house dress when one was at home. The priestly ministry is also an activity in the house. However, when one went outside, one took a belt around one's loins or hips and pulled up the dress so far that one could hurry on one's way without stumbling, and even at stairs one did not have to lift the dress again.
Here in Daniel 10, the Lord is on his way as it were. With him are his called, his chosen, and his faithful, to make war with the beast and the kings who will give their power to the beast.
We see another aspect in the sword of the mouth. It points to the Word of God that shows the Church the right way. Where course correction is indicated, the Lord calls it. We can still listen to His words, walk on His way and do His deeds. In Daniel the sword in the mouth is not mentioned and yet the "Ish-Echad" speaks. He speaks with the voice of a crowd. Unmistakable!
And I Daniel saw the vision alone; but the men that were with me did not see the vision; but a great terror fell upon them, and they fled and hid themselves.
Only Daniel saw the face. The vision was not seen by the other men. What Ish-Echad said at the beginning is not only communicated in the other words from verse 11 to the end of chapter 12. But in the Epistle to the Hebrews we have a hint at the words of the crowd, because it says: "Because we have such a great cloud of witnesses around us, let us also ... with perseverance." The cloud as a symbol for a large crowd of people who continue to work as witnesses. That is the voice of the crowd that the prophet heard. Daniel we encourage you to run with perseverance and to walk your way to the end trusting in the Lord.
In the Letter to the Hebrews the race is compared to a race. It is a sport in which firstly speed is important and secondly endurance. During the race, things will race past the believer in quick succession.
And I was left alone, and saw this great face; and there remained no strength in me, and my face color changed on me to the point of disfigurement, and I retained no strength. And I heard the voice of his words; and when I heard the voice of his words, I sank on my face, stunned, with my face to the earth. And, behold, a hand touched me, and made me to wobble up on my knees and on my hands.
What remains to the wicked and to the faithful
The rest of the men who were on the edge of the river fled, for they were attacked by a great terror. They try to hide. But there is no hiding place on this earth for what is coming now. The same applies to the demons.
Only Daniel remains at the place of the event. But also he is attacked by a deep fear. There is no strength left in him. Only he to whom something similar has happened can understand that. Suddenly the burden becomes clear to him and exactly this moment demands so much energy from the body that you collapse completely within a few seconds. The prophet is in a state of shock and life-threatening. It seems as if he is drifting into unconsciousness. He falls to the earth, with his face to the ground. Daniel is so frozen that he cannot even turn his head to the side during the fall and therefore falls directly on his face.
Daniel 10:1-10 summarized again
Daniel sees the vision, understands it, understands what the man on the river is saying and the crowd of voices and collapses. Completely paralyzed, he falls forwards onto his face. Only an emergency doctor can help.And there, quite unexpectedly, he tenderly touches a good hand and makes it possible for him to get up. Daniel, still on all fours, struggles to get up. He has not yet found his inner balance, everything still revolves around him. He staggers and swings upwards. At this moment, before the prophet can think clearly again, the speaker says: Daniel, you much-loved man!We are told nothing about Daniel's feelings when he heard the redeeming words. Whoever has experienced people who were in a similar situation to Daniel will be able to see what overwhelming feelings flooded him.
And he said unto me, Daniel, thou beloved man. Notice the words which I speak unto thee, and stand in thy stead: for I am now sent unto thee. And when he spoke this word to me, I stood up trembling.
Much loved! It describes God's affection for Daniel. Again and again the prophet, already in his youth, experienced the love and faithfulness of his God. The word "man" that is used for Daniel distinguishes him from the men who flee from the horror that comes upon them. The Hebrew word for those men is Enosch and stands for their fragility and mortality. Daniel is an Ish. He is a man who has brought his soul to God's safety in time.
The word that stands for "more loved" means: Daniel, "I look forward to you". The Lord is looking forward to Daniel. Aren't these beautiful sounds? Tender and sweet words? That is good for his soul. With all the compassion that he has for those who are left behind after the Rapture, the messenger promises: "It won't be long before we are together and forever". Eternal love is promised to him.
Isn't that what our soul thirsts for, for eternal, pure love? Daniel must have been about 90 years old here when he was told by the speaker: "I am looking forward to you".
Such a love, which desires the man Daniel to have him with him, strengthens him. The prophet comes to strength again. He is told: "Stand in your place!" It is, as it were, the last instruction in Daniel's life. He is to stand firm and pay attention to the words that are now being communicated to him. Daniel trembles. Why? The vision is still in his limbs, but Daniel should now listen with concentration again. The speaker notices his fear and encourages him. He calls out to him: "Do not be afraid, Daniel!"
And he said unto me, Fear not, Daniel! For from the first day that you turned your heart to understanding and humbling yourself before your God, your words were heard, and for your words I came.
Daniel shall not be afraid. The angel justifies this with the behavior of the prophet. He had directed his heart two years earlier to gaining understanding and humbled himself before God in this process of recognition. What words have been heard for whose sake the angel has now come? Perhaps it is a repetition of the prayer that Daniel already prayed in chapter 9. It would make sense, because Daniel also knew that I needed daily forgiveness.
The prayer from Daniel 9 was two years ago. The facts are as follows: The first year of King Darius is also the first year of King Kores. The time of Babylon is over and now the Medes and Persians rule in a double monarchy. Cyrus stands for Persia and Darius for the Medes. Prophetically this means: Darius stands for the time of the Jews and thus for the visible perspective and Cyrus for the invisible world, the spiritual perspective. Beyond that Darius is mirrored. He stands both for the Messiah and for the antichristian ruler.
Therefore it also makes sense that the angel explains his delay and says: "But the prince of the kingdom of Persia stood before me twenty-one days; and behold, Michael, one of the first princes, came to help me, and there I carried the victory of it with the kings of Persia."
The former, the prince of Persia, will be one of the demons who resists the angel Gabriel. The visible "kings of Persia" will then be the subordinate rulers.
Now the current king is called Cyrus. As already explained, His name means, "Do you own the (enamel) furnace?" Cyrus, through the successful struggle of the angel Gabriel, still seems to stand up for the Jews. But Cyrus is also mirrored. On the one hand he points to God and on the other hand to the God of this world; that is Satan. The devil will throw the faithful of this earth into the "fire". But the fire will not harm them, for Jesus is also with them in the fire.
What difference does Daniel recognize?
If the question was asked at the beginning of this script: What needs to be separated here? so it is the conclusion we must draw from the two visions, Revelation 1 and Daniel 10.
The age of the Church lies between the two visions. It is often called the age of grace, but strictly speaking it is not right. It is the time of the firstborn. Each one of us who still turns to Jesus today belongs to the group of the firstborn. Daniel has grasped it correctly. He sees the time as over. This is another reason why he is so dismayed and does not eat bread, meat or wine for three full weeks. The blessings of the firstborn were despised by those who remained, who did not believe the words of today's testimony.
But those who then return to their God receive the blessing of the second born, or spiritually expressed: a certain blessing of the first born. That is why Paul says in the Epistle to the Hebrews: By faith, Isaac blessed with regard to future things, Jacob and Esau. The fine distinction is made in the script: The structure of the Bible, explained in more detail.
Esau had sold the birthright to Jacob for a lentil court. When he came back from the field and brought the prepared food to the father, Isaac asked him: "Who are you?" Then Esau replied, "I am your son, your firstborn, Esau." The reaction of Isaac combines the reaction of the men from Daniel 10. Let us compare the texts.
Genesis 27:33: Then Isaac was terrified with great terror.
Daniel 10:7: But the men who were with me did not see the vision, but a great terror fell upon them.
Isaac was frightened with great horror, and this horror fell upon the men who were with Daniel. Now the word terror is found eight times in the Old Testament. And the first time it is used to mark the horror of Isaac. All other occurrences of the word "terror", Hebrew charadah´ (חרדה H2731), tell of the time of the great terror. It is the distress of Jacob. Also known as the Great Tribulation, described in the Revelation of John.
Paul once wrote: ... because Jews demand signs, perhaps the sign of the Rapture will help them to repent to their God. The sign from Revelation 12 will make them think, for the woman John sees is not Israel, which most exegetes associate directly with the Jewish people.
Structure of the New Testament
She's just brilliant. All letters correspond with the seven letters from Revelation 2 and 3.
The first letter of the New Testament, this is the letter to the Romans.
1. First letter to the Romans, corresponding to the letter to Ephesus;
2. the 1st letter to the Corinthians corresponds with the letter to Smyrna;3. the 2nd letter to the Corinthians with the letter to Pergamos;4. the letter to the Galatians with the letter to Thyatira;5. the letter to the Ephesians with the letter to Sardis;6. the letter to the Philippians with the letter to Philadelphia;7. the letter to the Colossians with the letter to Laodicea.
Then the circle begins from the front:
1. the first letter to the Thessalonians with the letter to Ephesus;2. the second letter to the Thessalonians with the letter to Smyrna;3. the first letter to Timothy with the letter to Pergamos;4. the second letter to Timothy with the letter to Thyatira;5. the letter to Titus with the letter to Sardis;6. the letter to Philemon with the letter to Philadelphia;7. the letter to the Hebrews with the Epistle to Laodicea.
These are the 14 letters of Paul. Prophetically the time of the church ends with this.
Now to the last seven letters. With its we turn the third round.
1. The letter of James corresponds with the letter to Ephesus;2. the first letter of Peter corresponds with the letter to Smyrna;3. the second letter of Peter corresponds with the letter sent to Pergamos4. the first letter of John with Thyatira5. the second letter of John with Sardis6. the third letter of John with Philadelphia7. the letter of Judas with Laodicea;
These are the seven letters of James, Peter, John and Judas.
They tell, among other things, the difference that the prophet Daniel understood.
This is not to say that these letters have nothing to say to us today, quite the contrary. But when we focus prophetically on the letters, we understand their prophetic dimension.
Outlook: Daniel Chapter 10 to 12
Chapters 10-12 in the Book of Daniel form a unity. Everything that is told about the angel Gabriel according to Daniel's vision happens after the time of the vision.
We have already noticed that John's vision took place at the beginning of the church. The differences in the details of both visions obviously point to the end of the church age. And that is why in Revelation 1 the priest is at the beginning and the man at the rapid river at the end of the age of the firstborn. The number of nations is complete.
But the prince of the kingdom of Persia stood before me twenty and one days; and behold, Michael, one of the first princes, came to help me, and there I carried the victory of it with the kings of Persia.
The prince of the kingdom of Persia resists that can refer only to Satan, therefore he is also called "the adversary".
The 21 days correspond with the three full weeks in which Daniel fasts and at the same time point to the time of the 21 teaching letters of the New Testament. The last letter, from Judas, describes the great hardship that Daniel had understood, see verse 1. Between the 21 day and the 24, on the latter Daniel had the vision, lie three days. The prophet Hosea speaks of these three days: "He will revive us after two days, on the third day he will raise us up; and so we will live before his face.
"And I have come to make you understand what will happen to your people at the end of the days; for the vision is still far off days."
"At the end of the days" is a phrase that describes the time before the return of the Messiah. The wars, we read of them from verse 20, point to the clashes of the spiritual powers, which find their visible expression in the wars of the peoples.
And when he talked to me in this way, I turned my face to the earth and fell silent.
Now we do not know how long Daniel remained silent, but in Revelation we also read of a silence that lasted more than half an hour before the judgment begins.
And, behold, one, like the children of men, touched my lips; and I opened my mouth, and spake, and said unto him that stood before me, My lord, because of the face the contractions came upon me, and I have kept no strength.
Finally a man comes to the aid of the prophet, he touches his lips so that Daniel can pour out his heart. He tells of contractions that indicate the birth of a child. What kind of contractions are these? They are the contractions of the Messiah, who compares his last son, symbolized by Benjamin's birth, with the death of the woman giving birth. Every father who is at least once true to the birth of a child knows such feelings. The woman who gives birth to the son is called Rachel. Even if the mother dies in childbed, she is not dead. She was separated from her youngest only for a short time.
And how can a servant speak this of my Lord to this of my Lord? And I, from now on there is no power left in me, and there is no breath left in me.
The birth of a child can often take hours, even days. Such births are very exhausting for the mother. Without previous breathing training it becomes difficult to breathe evenly. If Daniel calls himself a servant, then the woman who is giving birth must also be a maid, and we already read about a maid in Genesis 16. She is Hagar, the Egyptian, and points to the earthly Jerusalem and thus to the remnant of Israel.
Then someone touched me again, looking like a human being, and strengthened me.
Isn't that lovely to look at? Again one comes who strengthens Daniel. It seems to be a different person. We interpret in our estimation: this is one of the obstetricians called Deborah - bees. And with what do they strengthen? Of course, with a little honey. And so the bitterness becomes sweet.
And he said, Fear not, thou beloved man! Peace be with you! Be strong, yes, be strong! And when he spoke to me, I felt strengthened and said, "May my Lord speak, for you have strengthened me.
The second, called Adam, encourages Daniel: "Do not be afraid". A repeated encouragement is also necessary and if the Adam, who also tells him here: you much beloved man, then such words work like a miracle. The speaker then adds one more word and calls: "Peace be with you!
Then he said, Do you know why I have come to you? And now I will return to fight with the prince of Persia; but when I go out, behold, the prince of Greece will come.
But I will tell you what is written in the Book of Truth. And there is not a single one who stands by me courageously against them, but only Michael, your prince.
To be continued!