The next vision, chapter 10, occurs in the third year of Cyrus, apparently about three years after the foregoing. It is clear that Daniel's great concern in the meantime has been to learn more of the things in store for his people and regarding Messiah the Prince.

As this chapter 10 opens, Daniel has set himself (verse 2) to mourn and fast and seek unto God for an answer to his searching. He had been fasting and mourning three weeks, when (verse 5) he sees a vision of a man that corresponds in striking detail to the Son of Man similitude that appeared to John on Patmos - the multitudinous Christ.

Like John, he fell at this man's feet, as dead (verse 9). And like John, he is caused to arise and is given courage and strength, and is told (verse 14),

"I am come to make thee understand what shall befall thy people in the latter days."

Bro Growcott - Daniel, the man beloved

1 In the 3rd year of Cyrus king of Persia a thing [decree] was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

Cyrus reigned jointly with Darius the Mede for two years, commencing from the fall of Babylon (see Dan. 5:30-31; 9:1). Therefore though this is his third year, it was the first year of his sole reign as monarch; and the year in which Daniel died (ch. 1:21).

This is confirmed by the Septuagint rendition: "In the first year of Cyrus". But as the year opened, Daniel realised it was most significant. Cyrus was in full command, and his name and purpose had been declared 174 years before his birth: Isa. 45:1.

The gates of Babylon had been thrown open, and, as Daniel realised, Cyrus was appointed of God to deliver his people.

A thing was revealed unto Daniel - The word "thing" (Heb. dabar), used twice in this verse, means a word, matter, decree. God blessed Daniel with a "word" vision so that he might fully understand His purpose, and be prepared for the future. It was a message of comfort and hope for the prophet.

The word "revealed" (Heb. gala) means to uncover. It is used of Balaam (Num. 24:4,6) to indicate that he saw something that was otherwise hidden, or covered. In Amos 3:7 the prophet declares that

"Yahweh will do nothing but He revealeth (gala, uncovereth) His secret unto His servants the prophets".

The book of Revelation is the "unveiling" (Gk. apokalupsis), or "revealing" by the Lord Jesus of the events which then were "shortly to happen".

Whose name was called Belteshazzar — The use of this Babylonish name indicated that he was still resident in Babylon. The name was given him by the Babylonian chief of the eunuchs (ch. 1:7) as a means of securing his allegience to the Gentiles.

Now, at the end of his life, that scheme was seen fruitless, since, though they "called him Belteshazzar", the divine record first mentions "Daniel".

And the thing was true — Notwithstanding apparent reverses or delays in the divine program, Yahweh's "set times" will occur exactly as planned.

...The word "true" comes from the Hebrew emeth, faithful. It expresses that which is dependable; which is certain because God has declared it, whatever might appear to

the contrary. Daniel was confident in the matter declared. He had experienced distress before, as he had striven to understand the visions (ch. 7:28; 8:27), but had never doubted the reliability or accuracy of the message.

Daniel's friends in this age will similarly manifest a trusting disposition towards the revealed Word, recognising that

"the ages have been so thoroughly adjusted by God's command,that not from things then manifest the things now seen have come to pass" (Heb. 11:3, Diag.).

The Christadelphian Expositor

5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:

"The Man Of The One"

In this chapter he records a vision of very remarkable character, which he saw while in company with certain persons on the banks of Hiddekel or Tigris. The basis of what he saw was ish-echahd, THE MAN OF THE ONE, rendered in the English version, "a certain man."

It was not a real man, but "the appearance of a man" (ch. 10:18), or "like the similitude of the sons of Adam" (ch. 10:16). Hence, it was a symbolical representation.-- A symbol is a form of comprehending divers parts. As a whole it is a compendious abstract of something else than itself -- much in a condensed form.

A symbolical representation is the act of showing by forms or types the real thing intended--it is the shadowy form of a true substance; and in the chapter before us that substance so potentially foreshadowed is Christ personal and corporate. .

It was the shadowy representation of "the Man of the One" ETERNAL SPIRIT. It was, therefore, truly "a certain man," not an uncertain one. The son of the old age of Zachariah and Elizabeth "saw the Spirit descending from heaven like a Dove" (John 1:32); and Daniel saw the same Spirit, "like the similitude of the sons of Adam".

Now, the description he gives us of this SPIRIT-FORM is, that he was clothed in linen, having also his loins girded with fine gold of Uphaz; his body was like the beryl and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass,and the voice of his words like the voice of a multitude."

He saw this in Eden, by "the third" of its rivers, "the Hiddekel," where "the Cherubim and the devouring fire" were originally located (Gen. 2:14; 3:24). This that he saw there was the same that Moses and the Israelites. beheld on Sinai's top; and the effect of the sight on Daniel and his companions was the same as upon them --

"all the people in the camp trembled"

-- so also, though Daniel only saw the vision,

"a great quaking fell upon them that were with him, so that they fled to hide themselves"; and as for Daniel when left alone, he says, "there remained no strength in me, for my brightness was changed within me into corruption, and I retained no strength . . . Neither was there breath left in me" (Vv. 8, 18).

Here, then, was a symbolic man blazing in glory and power: and representative of the Eternal Spirit hereafter to be manifested in a NEW ORDER OF ELOHIM -- aggregately ONE MAN -- the One Man of the One Spirit, whom the true believers shall all come unto A PERFECT MAN --- into the measure of the full age of the fulness of the Christ: who is THE HEAD, from whom the whole Body, fitly joined together and compacted by that which every joint (heir) supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of itself in love" (Eph. 4:3, 4, 13, 15, 16). Daniel saw the "perfect man" -- the Eternal manifested in the glorified flesh of a multitude -- symbolically represented in the measure of his full age.

The "thing" that was revealed to the prophet at the Tigris was also seen of John in Patmos.

 "I saw," saith he, "in the midst of the Seven Lampstands a thing like (homoion) to a Son of Man, having been clothed to the foot, and girt around the breast with a golden girdle; also his head and the hairs white, as it were wool white as snow, and his eyes as a flame of fire; and his feet resembled transparent brass, as if they had been burning in a furnace; and his voice as the sound of many waters: and having in his right hand Seven Stars; and proceeding forth out of his mouth a two-edged broadsword; and his face as the sun shines in his strength."

This represents the One Body, of which Jesus is the head, prepared "to execute the judgment written." It is that One Body in its post-resurrectional development invested with omnipotence the apocalyptic Spirit-Form, symbolical of the saints glorified in power.

Phanerosis - The Man of One

Clothed In Linen

Daniel informs us that the Spirit-Man he beheld was "clothed with linen"; while John tells us only that he was "clothed to the feet."

Now this clothing is significant of the character and office of the persons represented by the symbol. The holy garments of Aaron and his sons were of linen, "to cover their nakedness," that when they ministered in the holy places "they bear not iniquity and die" (Exod. 28:42,43).

Nakedness and iniquity are convertible terms in Scripture; as also are "clothed" and righteous or holy. Hence, in Rev. 19:8, it is said of the Lamb's Wife, that

"to her it was given that she should be arrayed in fine linen, pure and bright."

Now they that constitute the bride "are called, and chosen, and faithful" (Rev. 17:14); "they follow the Lamb withersoever he goeth" (14:4); as his horse guards, "clothed in fine linen, white and pure," which is declared to be the righteousness of the saints," (19:14, 8); who are "redeemed from among men"; and made for God "kings and priests to reign on earth."

Hence their clothing, which is sacerdotal and royal. The reader will understand, then, that the clothing peculiar to a symbol indicates the class of persons to which it refers. Thus in Rev. 15:6, "the Seven Angels," or messengers of the Spirit, who consummate the wrath of "the seven last plagues," are symbolical of the saints, including Jesus as their Head or Chief; for they are described as

"clothed in pure and bright linen, and girded about the breasts with golden girdles."


Girded with fine gold of Uphaz

This Uphaz is the Ophir of other passages. In the times of the prophets it was the gold region of the earth, whence the most abundant supplies of the finest gold were obtained.

The fitting up of the temple, which in its places and furniture was "the patterns of things in the heavens" figures of the true heavenly things themselves were all of gold, or of precious woods overlaid with gold; to wit, the Cherubim, the Ark of the Testimony, the Mercy-Seat, the Altar of Incense, the Seven Branched Lampstands, the Table of Shew Bread, spoons, tongs, censers, hinges, staves, and so forth.

And besides all this, the "holy garments for glory and beauty," worn by the High Priest, who officiated in this golden temple, were brilliant with gold and precious stones; such as, the breastplate of righteousness, the ephod, the mitre, or "helmet of salvation," etc.

This was chosen as the most precious of all known metals, to represent the most precious of "heavenly things" before the Eternal Spirit--FAITH PERFECTED BY TRIAL, which is "much more precious than of gold that perisheth, though it be refined by fire," and "without which it is impossible to please God" (Heb. 11:6; James 2:22; 1 Peter 1:7; 2 Peter 1:1).

It is the basis of righteousness unto life eternal; for "we are justified by faith" -- the fine linen of righteousness is girded about the saints by the golden girdle of a tried faith. "When God hath tried me," saith Job, "I shall come forth as gold."

Thus David, in celebrating the future glory of the New Order of Elohim, consisting of the King and his Brethren, styles the latter "the Queen" in Psalm 45:9, saying to his Majesty,

"the Queen hath been placed at thy right hand in fine gold of Ophir."


6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

His Body Was Like The Beryl

Daniel next informs us concerning the Spirit-man "the Man of the One" that "His body was like the beryl." The "body" here is the "One Body" of which Paul speaks in his epistles; as,

"the Ecclesia which is His body, the fulness of Him (the Spirit) who perfects all things in all" saints.

When the fulness is brought in the body will be complete (Rom. 11:25; Eph. 1:23); and it will then be "like a beryl." The original word in Daniel for this precious stone is Tarshish. It is said to have been so called because it was brought from Tarshish; but the learned are not agreed as to what particular gem is meant.

The Greeks called it beryllos; hence the word in the English version beryl; and Pliny says, it was rarely found elsewhere than in India, the Tarshish of the Bible. The prevailing opinion is that its colour is a bluish or sea-green. But the interpretation of the original depends upon the teaching in connection with the word, not upon the colour of the gem.

"His body was like a Tarshish." This word occurs in six other places in the original. In the first two it designates one of the three precious stones in the fourth row of the Aaronic breastplate of righteousness, and answered to the tribe of Dan which signifies "judge"; and of Dan's career in the latter days, Jacob prophesied, saying

"Dan, as one of the tribes of Israel, shall avenge his nation. There shall be a Judge, a serpent in the way, an adder in the path, biting the heels of the horse, so that its rider shall fall backward. I have laid in wait for Thy salvation, O Yahweh"! (Gen. 49: 16-18; Heb. 2:7).

That is, Jacob, who was about to die when he uttered these words, foresaw that he would sleep in the dust until Dan, as a lion's whelp, should leap from Bashan (Deut. 33:22); that then, "in the latter days," would be the era of deliverance, when he would himself be saved, and all the tribes would do valiantly, and the Judge of Israel would avenge his nation, to the overthrow of their oppressors (Deut. 32:29-43).

Here, then, is a destroying and conquering power associated with the tarshish or beryl in the breastplate of judgment. It is similarly associated by Ezekiel with the wheels of the Cherubic chariot. He says,

"the appearance of the wheels and their work was as the aspect of the tarshish";

and their felloes were full of eyes, and so lofty, "that they were dreadful." And "the Spirit of the Living One was in the wheels." Hence they are styled, in Dan. 7:9, "The wheels of the Ancient of Days," whose description identifies him with "the Man of the One," and the apocalyptic

"Son of Man .... His garment white as snow, and the hair of his head as pure wool; his throne flames of fire, his wheels a consuming fire."

The eighth foundation gem (answering to the priestly tribe of Levi) of the wall of the golden city on which the name of an apostle is engraved, is a tarshish or beryl (Rev. 21:20, cp with Rev. 7:7).

We conclude then, from these premisses, that the tarshish-like body of the Spirit-Man seen by Daniel, is a priestly body or community, in which is incarnated the spirit of the Eternal; and that in the latter days, it will eventuate the great salvation in concert with the tribes of Israel, as a destroying and conquering power. This God-manifestation "is a consuming fire."

Such is the doctrinal interpretation of tarshish as a representative precious stone. The root from which it is derived, is also in harmony with the exposition; for tarshish is derived from rah-shash, "to break in pieces to destroy," which is the mission of the "Stone" Power, when the time comes to smite the Babylonian Image upon the feet (Dan. 2).


His Face As The Appearance of Lightning

Literally "his faces" as the appearance of lightning; that is, the Faces of the Spirit through which the Eternal expresses His favour or indignation towards the posterity of Adam in the age to come. Every individual element of the heavenly Adam is a face of Daniel's symbolic man by synecdoche; a figure by which a part is taken for the whole, and is of general occurrence in the construction of symbols.

It is by the expression of the face that the workings of the brain of one man are manifested to others. It is so, also, with the Eternal Spirit Yahweh. But as He hath said,

"no man can see His face, and live";

His face then, when seen, is not His face peculiar to His person, but to certain other persons, the expression of whose faces is the exact representation of the workings of the Eternal Mind.

During the times preceding Messiah's, the Elohim who appeared to Abraham, Job, Jacob, Moses, and the seventy, Manoah, Daniel, Zechariah, Mary, Jesus, and the apostles (of whom the only ones named are Gabriel and Michael), are the faces of Yahweh, with respect to man; but when Messiah's times arrive, new faces will flash upon the world, and give expression to the pent-up fires that burn in the Eternal Mind against the kings, the clerical orders, and the intoxicated peoples of the earth.

All these faces of Yahweh, both old and new, are "against them that do evil"; but "shine upon" the heirs of salvation. The faces of the Eternal Spirit are symbolised by the faces of the Cherubim in Ezekiel 1:10; 10:14; Rev. 4:7.

...Now lightnings shooting forth from a divine countenance, are not indications of favour and kind affection. They express the contrary. They represent great fury and consuming indignation against them "that know not God, and obey not the gospel of the Lord, the Anointed Jesus"; the Aion Destruction -- from the face (Hebrew faces) of the Lord, and from the glory of His might, when He is apocalypsed from heaven, with the messengers of His power, (the other faces associated with Him) in devouring fire (2 Thess. 1:7-9).

The nature of symbolical lightning may be readily deducted from the use of the word in Scripture. Thus, in that grand description of Messiah's advent to punish the sons of Belial with aion-destruction, David in spirit says:

"The earth shall shake and tremble; and the foundations of the mountains shall be troubled and shaken, because there was wrath with Him. In His anger a smoke ascended, and fire from His mouth shall devour; lightnings kindled from it. And He shall bow the heavens and descend, and darkness under His feet. And He shall ride upon the cherub and fly; and He shall soar on the wings of the spirit. He will make darkness His hiding place: the circuits of His pavilion the darkness of waters, thick clouds of the skies.

Because of the brightness before Him, His thick clouds passed away; hail and lightnings of the fire. Yahweh also will thunder in the heavens, and the Most High will give forth His voice; hail and lightnings of the fire. Yea, He will shoot His arrows and scatter them; yea, He flashed forth lightnings and will put them to the rout. Then the channels of the waters shall be seen; and the foundations of the habitable shall be laid bare, because of Thy rebuke, O Yahweh, because of the blast of the spirit of Thy nostrils" (Ps. 18:8-16).



His Eyes As Lamps Of Fire

The eye is the symbol of intelligence: for, "the light of the body is the eye." The extent, and, perhaps, the degree of intelligence, is indicated by the number, and its character by the expression of the symbol. Daniel does not record the number of the eyes of the glorious Man of Multitude: but tells us that their appearance was "as lamps of fire," which would give them a flaming, and therefore, terrible expression to those whom they will neither spare nor pity (Ezek. 5:11). The symbolical number of these flaming orbs is revealed in Zechariah. In chapter 3, the Eternal saith,

"Behold, I will bring forth my servant, the Branch": or Messiah. "For, behold, the stone which I have placed before the Faces of Joshua (or Jesus, in Greek), upon the same stone shall be SEVEN EYES" (verses 8, 9) : and "they shall rejoice and see the stone of separation in the hands of Zerubbabel, even those Seven. They are the eyes of YAHWEH scourging in all the earth" (chap. 4:10).

...a stone was placed before Joshua, by which action a relation between them was established. It is afterwards seen in the hand of Zerubbabel, by which also he becomes identified with it. Hence the stone comes to represent at once the High Priest and Governor of Judah -- "a Priest upon the throne" of the house of David, which indicated a change in the constitution of the kingdom of Israel.

In the hand of Zerubbabel it is styled the "Stone of Separation," by which we are taught that "the Shepherd, the Stone of Israel" will be a purifier of his nation from all alloy; for

"He is like a refiner's fire, and like fuller's soap. And he shall sit as a refiner and purifier of silver; and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto Yahweh an offering in righteousness. Afterwards shall the offering of Judah and Jerusalem be pleasant unto Yahweh, as in the days of old, and as in ancient years" (Mal. 3:2-4).

But the nature of the case demanded that intelligence and multitudinousness should be symbolized in the Stone. To answer this, "Seven Eyes" are placed upon it with the inscription: "I will remove the iniquity of that land in one day." These eyes, we are told, are "the eyes of Yahweh": that is, the eyes of the Spirit, self-styled Yahweh.

Now, John in Patmos saw the same vision: and in his description of what he saw, uses the words of Daniel and Zechariah, which he blends together. He says there were "Seven lamps of fire burning before the throne." He then tells what they represent, saying, "which are the Seven Spirits of power," or of God.

"Grace and peace" were sent through John to the Seven Ecclesias from these Seven Spirits in concert with Jesus Anointed (Rev. 1:4-5); who, in chapter 5:6, is symbolized "by a lamb that had been slain." Now, the description of this lamb identifies it with the Stone of Joshua and Zerubbabel; and with the Eyes of Daniel's Man of the One Spirit. The slain lamb had "seven horns and seven eyes, which (Horns and eyes) are," or represent, "the Seven Spirits of Power, sent forth into all the earth" (chapter 5:6).

The symbolical number is "seven." This is a sign-number, signifying more or less. That it does not signify less than seven, is evident from other symbols of the Spirit.

...We conclude, then, that the symbolical number "seven" in the case before us, is representative of a great and innumerable multitude -- "a multitude which no,man can number," because its amount is not revealed.


And The Voice Of His Words As The Voice Of A Multitude

This is the last characteristic of the symbolic Man of the One Spirit, noted by the prophet Daniel. In John's vision of the Mystic Christ, it is testified that

"His voice was as the sound of many waters."

These "many waters" are Daniel's "multitude"; for "many waters" signify, as apocalyptically explained, a multitude of people. In Ezekiel's "visions of Elohim," the voice of Daniel and John's symbolic man comes from the wings of the cherubim. "I heard," saith he,

"the noise of their wings, like the noise of many waters, as the voice of Shaddai (Mighty Ones) in their goings, the voice of speech, as the noise of a camp: in standing, they let down their wings" (ch. 1:24).

The meaning of this is, that Ezekiel heard the voice of a multitude of Mighty Ones, speaking as the warriors of a camp in motion against an enemy; and that when they were not in progress, their voice was not heard --

"in standing they let down their wings,"

and, consequently, there was no sound of war. But the voice of Daniel and John's symbolic man was heard as the roar of a multitude -- the roaring of many waters; by which we are to understand that their Man of Multitude was in progress, leading on the body and wings of his brazen-footed battalions against the Fourth Beast, or the Apocalytic Beast and False Prophet, and the kings of the earth and their armies; the former consumed in the furnace, or

"lake of fire, burning with sulphur; and the kings and their armies slain with the sword"

of the resurrected and glorified Mystic Man (Rev. 19:19, 20).

Now, Daniel, as the representative of his people, saw the Spirit Man, while those who are no constituent part thereof see him not, but tremble before him, and flee, as the Old Adam did, "to hide themselves."


7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Daniel's Symbolical Death and Resurrection

The vision being apparent, Daniel is alone, after his companions have fled. At this crisis, the relation between the prophet and the man is peculiar. Daniel occupies the position of one dead -- his vigour was turned into corruption, and he retained no strength; he was in a deep sleep on his face, and his face toward the ground, and destitute of breath (ch. 10:8, 9, 17).

While in this symbolic death, the symbolical man, the symbolical associate of which is "Michael, one of the chief princes," was near him. The man uttered his voice -- a voice to be responded to by the dead (John 5:25-29; Dan. 12:2), and Daniel heard it:

"When I heard the voice of his words," saith he, "then was I in a deep sleep on my face." After the voice had awoke him to consciousness, the power of the Man raised him from his prostrate condition -- "a hand touched me," said he, "which raised me upon my knees, and the palms of my hands."

This is the attitude of a man in the act of rising up from sleep on or in the ground after he had awoke. He was then told to stand upright, for that the Man of the vision was sent unto him -- He was sent of the Spirit to communicate to him certain things after his symbolical resurrection; for the things communicated in their crisis are to be accomplished after the literal resurrection of Daniel and his people by "Michael the Great Prince," at the end of the 1335 days (ch. 12:1,2,12,13).

Hearing the command to stand upright, he obeyed, and says "I stood trembling." He was now alone in the presence of the august vision from which his attendants fled to hide themselves. He trembled; for though raised and erect upon his feet, he was not yet "in power." But the Man who had raised him from the ground came again to him, and touched him, and said to him:

"O man, greatly beloved, fear not; peace be unto thee; be strong, yea, be strong."

Then Daniel no longer feared and trembled, but became symbolically incorruptible, immortal, strong; for when the Man of the One Spirit had spoken to him thus, he says, "I was strengthened, and said, let my Adon (Lord) speak, for thou hast strengthened me."

Here, then, was Daniel's Lord in vision, seen also by Moses, Joshua, Isaiah, and Ezekiel. They all saw him as a man. The Spirit assumed this appearance in vision; and to represent to Daniel his future manifestation through the son of David as Prince of Israel, he, the Spirit, associates himself with the archangel Michael, whom he styles Daniel's Prince. "Michael, one of the chief princes, came to help me," saith the Spirit, "and I remained there on the side of the kings of Persia. I will shew that which is noted in the Scripture of truth; and there is none that holdeth with me in these things, but Michael, your prince."


8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Now, while contemplating "this great vision," he was subjected to an operation indicative of his approaching decease ; and of the process he and others would have to go through, in passing from the death-sleep of sheol, to the firmamental and enduring brightness of the kingdom.


12 Then said he unto me, Fear not, Daniel: for from the 1st day that thou didst set thine heart to understand, and to chasten thyself before thy Elahh, thy words were heard, and I am come for thy words.

A maniac shouts impending ruin through the streets of Birmingham, and prints himself to the world as the Christ.

There are many demented creatures about, but those knowing the word will not be deceived. Though we are "looking for his appearing" daily, and though such ebullitions of theological craze are, probably, symptomatic of the crisis, just as a similar state of madness and excitement preceded the destruction of Jerusalem, we are all too well instructed, let us hope, to be taken in by such outcries.

We do well to act on the advice given by Jesus to the disciples in reference to the great event of their own time:

"If any man say unto you, 'Lo here is Christ," or 'there,' believe it not. . . If they shall say unto you, 'behold he is in the desert,' go not forth; 'behold he is in the secret chambers,' believe it not."-(Matt. 24:23, 26.)

When Jesus arrives, we shall have evidence of the fact that will leave no room for report. Angelic visitation will personally inform all who are entitled to know the great fact; and in the form of the intimation, there will be no incoherency or gibberish.

Angels are now what they have ever been-the most sensible and dignified of rational beings that ever walked the earth.

The Christadelphian July 1870

13 But the prince of the kingdom of Persia withstood me 21 days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

We have no information of the exact "way" in which the Persian prince operated in the case. We can only reason from analogy. Balaam withstood the angel that led Israel's host, by working in opposition to his invisible guidance. So did the king of Israel withstand an angel in letting go the Syrian king whom he had given up to destruction.

So Cyrus must have been working in a direction contrary to the angelic plans, imposing a work of some difficulty, and therefore of interest, on Gabriel, who having to operate invisibly and without interfering with Cyrus's volition, found it not so easy as we might imagine to circumvent so astute a ruler.

He succeeded at last, with the aid of Michael, who would co-operate with him in that careful manipulation of circumstances needful to guide Cyrus into the channel of angelic aims.

The present world is subject to the angels who are the Providence of God. Where they work, there is Providence. Where they do not, there is nothing but chance... Gabriel did not come to Daniel till the block on the way was cleared...

The Christadelphian, Feb 1886

14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

—the vision seen as described in the eighth chapter. That he might understand he unfolded to him the premises from which the conclusions of the latter days might be deduced. Hence he began with affairs pertaining to the Ram and Goat, and more particularly outlined the international policy and wars of two of the Goat's Horns lying north and south of Israel, and by which the Jews suffered much, until they both disappeared for a time in the shadow of the Goat's Little Horn.

He then describes the character of this which he styles The King, who delights to honor the Roman god, and divides the land of Israel for gain. Having returned to the subject of the land after this digression about the king and his pontif, the prophet finds himself "at the time of the end, " which is another phrase for "the latter days."

By this time the two horns of the Goat emerge from the darkness that had overshadowed them for some 1900 years.

Daniel is told that the northern or Assyrian Horn would be the conqueror of the time. That he would invade Israel's land, and encamp against the Holy Mountain. That it would be a great day, so that none should be like it, even the time of Jacob's trouble; but that he should be saved out of it, and strangers should no more serve themselves of him; but they shall serve the Lord their God, and David their king whom he would raise up unto them.

That Michael was he—the Prince that stands up for Israel, who should break the Assyrian, and bring the wonders of the prophecy to the appointed end, of which the greatest would be the resurrection of the dead, when he, Daniel, should stand in his lot at the end of the 1335 days.

Such is the catastrophy of the plot on the eve of its accomplishment. It has not been fulfilled, therefore the latter days remain to be revealed.

Herald of the Kingdom and Age to Come, Jan 1852

19 And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.

Now, after remaining thus an indefinite period, the time arrived for him to awake from this death-sleep ; and to be raised from his recumbent position on the ground. He did not make a sudden and vigorous leap to an upright position in which he was fearless, fluent of speech,

corruptionless and strong, as some imagine the dead to be, when they dream of their leaping forth incorruptible and immortal. No, he had to progress by stages from his proneness in corruption, to a state of confidence and power.

In the first stage of the process, a hand touched him. This was the application of power for his resuscitation. Its effect was partial, not complete. It gave him existence ; but it was not vigorous : for it only placed him upon his knees and the palms of his hands ; and in a state of mind apparently expressed by the word quandary. He was awake, but in perplexity, not knowing what move to make ; he was, however, relieved of this, by being invited to "stand upon his feet."

Although he was addressed as " a man greatly beloved," he arose from his hands and knees with fear and trembling. " I stood," said he, " trembling." Daniel was now in the second stage of the process. Standing upright, he was the subject of anastasis, or " standing up " ; but he was nevertheless in trembling and fear ; and still tending earthward and speechless. But he was bidden not to fear ; and was further encouraged by assurances of good, based upon his previous devotion to the Word, and his conduct before God.

This judicial conference, though it would gladden the heart of Daniel, did not of itself impart vigour to his constitution. He was still earthward and speechless; for after the words of comfort were spoken, he says, " I set my face earthward (pahnai artzah), and I was dumb."

He had now arrived at the third stage in which he was to be quickened into courageousness, tranquillity and strength ; by which he might " stand in his lot at the end of the days " ; and shine a star of great brilliancy in the constellations of the " New Heavens," in which alone righteousness shall reign.

This quickening is accomplished by " one like the similitude of the sons of men," touching him. In this way he alludes to Jesus, then unborn, who, in " the time of the dead," shall touch him with Spirit power ; and impart to him the peace, wisdom, and potency of incorruptibility and life. His ability to speak, and so to give account of himself in regard to his existence, had been restored to him in the second stage by the touching of his lips ; but this did not make him " strong," nor give him " peace." It only enabled him to confess his condition of utter feebleness. It remained, therefore, that there should be a greater impartation of power, by which his whole man should be strengthened.

He was thus touched a second time by the same " appearance of a man " ; not upon the lips, but upon the body. " He came again, and touched me ; and said, O man, greatly beloved, fear not: peace be unto thee ; be strong, yea, be strong. And when he had spoken unto me, I was strengthened."

Such was the preface, dramatically exhibited, of a prophecy revealing to Daniel the awakening and recompensing of sleepers in the dust in " the time of the end." It was the last of his visions, and the greatest of them all; because it culminated in " the apocalypse of the Sons of the Deity " (Rom. viii. 19). In the vision John had in Patmos, a like instance occurs in Rev. xi. 1, in which a prophecy ending in resurrection and judgment (verses 18-19) is prefaced by the dramatic rising of the prophet himself. 

The things seen by Daniel in his last vision began to transpire " in the first year of Darius the Mede," which was two years before he had the vision ; and are strewn along a period reaching " to the time of the end," in which is the resurrection of himself and people. It is an amplification of what he saw in the third year of Belshazzar, when he was also a subject of symbolic resurrection (ch. viii. 18) ; and for the same reason.

From the tenth chapter to the end of his book, is one continuous record of " that which is noted in the Scripture of truth."But, in connection with this extraordinary evolution of living beings from apparently nothing but a little incorruptible dust, the question of identifying them as men and women flourishing in society thousands of years before, has wonderfully perplexed the astuteness of the wise and prudent.


21 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.

Michael One Of The Chief Princes

Now the Michael with whom the Spirit co-operated on the side of the Kings of Persia against Babylon, must not be confounded with Michael, the Great Prince, who appears at the epoch of the resurrection (ch. 12:1, 2).

The name Mi-cha-el signifies who-like-to-Ail, or the Eternal Power; and is applicable to any person, or community of persons, in whom Eternal Power is embodied, and manifested. It was therefore an appropriate appellation for the sar-tzevah-Yahweh, PRINCE OF THE HOST OF YAHWEH, who appeared to Joshua by Jericho; and who had been appointed over Israel in the wilderness at the time the Spirit said to Moses:

"Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for MY NAME IS IN HIM.

But if thou shalt indeed obey his voice, and do all that I speak; then I shall be an enemy unto thine enemies, and an adversary to thine adversaries. For mine Angel shall go before thee, and bring thee into the land, and cut off its inhabitants" (Exod. 23:20-23; Josh. 5:14).

This Angel-Prince is styled Michael in Daniel, because the Name, or power, of the Eternal was in him. He was therefore as AIL, or as men say GOD to Israel. He was not the Only Potentate whom no man hath seen nor can see, but His representative, who was to be obeyed as if he were the Eternal himself, because "his voice" gave "utterance" to the commands of the Spirit.

But this Michael was not a son of man. He did not belong to the race of Adam, to which the dominion of the earth was originally and for ever given (Gen. 1:26). His viceregency therefore, could only be provisional. He had dominion over Israel as their prince until another personage should appear to assume the reins of government, who should be both Son of Man, Son of Abraham, and Son of David, to whom dominion over Israel and all other nations inhabiting the earth to its utmost bounds, has been decreed (Ps. 2:6-9; 8:6).

Thus, as Jesus taught,

"the Father hath committed all judgment to the Son, that all should honour the Son, even as they honour the Father, who hath given him authority to execute judgment, because he is a Son of Man" (John 5:22-27).