Daniel 10:6
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 color to polished brass, and the voice of his words like the voice of a multitude.
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(6) Beryl.—Heb., Tarshish, a variety of the topaz.

His feet.—More correctly, the place where his feet were, or the lower extremities of his limbs. We are not told in what position the man was when Daniel first saw him. Later on (Daniel 12:6) he is described as being upon or above the waters. In this position he symbolises God as supreme over the nations who are represented by the Tigris.

10:1-9. This chapter relates the beginning of Daniel's last vision, which is continued to the end of the book. The time would be long before all would be accomplished; and much of it is not yet fulfilled. Christ appeared to Daniel in a glorious form, and it should engage us to think highly and honourably of him. Let us admire his condescension for us and our salvation. There remained no strength in Daniel. The greatest and best of men cannot bear the full discoveries of the Divine glory; for no man can see it, and live; but glorified saints see Christ as he is, and can bear the sight. How dreadful soever Christ may appear to those under convictions of sin, there is enough in his word to quiet their spirits.His body also was like the beryl - There is a very striking resemblance between the description here given and that of the Saviour as he appeared to John in Patmos, Revelation 1:13-16. See the notes at that passage. It contains, however, no description of the appearance of the body. "Beryl" is "a mineral of great hardness, occurring in green and bluish-green six-sided prisms. It is identical with the emerald, except that the latter has a purer and richer color. " - Dana, in Webster's Dictionary. The Hebrew word used here is תרשׁישׁ tarshı̂ysh "Tarshish, Tartessus," and properly refers to a country supposed to be on the south of Spain, a place where this mineral was probably found. This was situated between the mouths of the river Baetis, or Guadalquivir, and was a flourishing mart of the Phoenicians, Genesis 10:4; Psalm 72:10; Isaiah 23:1, Isaiah 23:6, Isaiah 23:10, ... - Gesenius. The name was given to this gem because it was brought from that place. The true meaning of the word, as applied to a gem, is supposed to be the chrysolite, that is, the topaz of the moderns. "Tarshish, the chrysolite," says Rosenmuller ("Mineralogy and Botany of the Bible," pp. 38, 39), "is a crystal-line precious stone of the quartz kind, of a glassy fracture. The prevailing color is yellowish-green, and pistachio-green of every variety and degree of shade, but always with a yellow and gold luster. It is completely diaphanous, and has a strong double refraction. Most commonly the chrysolite is found solid and in grains, or in angular pieces. The Hebrew word "Tarshish" denotes the south of Spain, the Tartessus of the Greeks and Romans, a place to which the Phoenicians traded even in the earliest ages. Probably the Phoenicians first brought the chrysolite from Spain to Syria, and it was on that account called Tarshish stone."

And his face as the appearance of lightning - Bright, shining. In Revelation 1:16 it is, "And his countenance was as the sun shineth in his strength." See the notes at that passage.

And his eyes as lamps of fire - Keen, penetrating. So in Revelation 1:14 : "His eyes were as a flame of fire."

And his arms and his feet like in color to polished brass - So in Revelation 1:15 : "And his feet like unto fine brass, as if they burned in a furnace." See the notes at that passage. The meaning is, that they were bright - like burnished metal. The Hebrew here is, "like the eye of brass;" then, as the word eye comes to denote the "face or countenance," the meaning is, "like the face or appearance of brass." Complete Exodus 10:5, Exodus 10:15; Numbers 22:5, Numbers 22:11. It is easy to conceive of the appearance which one would make whose arms and feet resembled burnished brass.

And the voice of his words like the voice a multitude - A multitude of people - loud and strong. So in Revelation 1:15 : "And his voice as the sound of many waters."

6. beryl—literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone." Like the beryl, which is of a sea colour; others translate it the chrysolite, others the jacinth, the word in the text vyvrtk like the tarsis, this is a colour like the sea: the beryl, which is azure, and like the heavens, show Christ to be immortal and glorious, the Lord from heaven, heavenly, 1 Corinthians 15:47. See Ezekiel 1:16 10:9 28:13. His face as the lightning quickens to succour his saints and terrify his enemies, Matthew 24:27 28:3 Revelation 4:5. His eyes like lamps of fire, signify omniscience, splendour, and terror in Christ. His arms and his feet like in colour to polished brass, note his incredible power and swiftness to defend or to destroy invincibly. The voice of his words like the voice of a multitude: by this the Lord would distinguish the Lord Christ from creatures, and when he comes with a noise and a sound, to show the grandeur and terror of his presence. And thus his presence is wont to be ushered in before the revelation of great things, Ezekiel 1:24 43:2 Acts 2:2 Revelation 1:10,15 14:2 19:1; by the example of Moses, Isaiah, Jeremiah, and the apostles; noting also the mighty power of Christ to fear. His body also was like the beryl,.... That is, that part of it which was not covered with the linen garment, and was seen, was like such a precious stone, said to be of an azure and sky colour, signifying he was the Lord from heaven; though, according to its name, it should be of a sea colour, greenish; and so, according to some, the beryl is. Cocceius thinks the sardonyx is meant, which is of a flesh colour, and so more fit to express the comeliness of a human body; the beryl, being of a different colour, seems not so apt to set forth the agreeable colour of a man. Braunius (p) is of opinion that the chrysolite is meant, a stone of a golden colour; and takes the sense to be, that such was the lustre of the golden girdle about his loins, that the rest of the parts of the body about it appeared as if all of gold:

and his face the appearance of lightning; exceeding bright, very dazzling to the eye, and striking terror to the mind; expressive of something very awful and majestic; and agrees well with Christ the sun of righteousness, whose face or countenance at his transfiguration on the mount, and when John saw him in a visionary way, was as the sun shineth in his strength, in the summer solstice, or at noonday, Matthew 17:2, from whom is all the light of knowledge and truth, of joy, peace, and comfort, of grace and glory; and which darts as swiftly and as powerfully from him as the rays of the sun, or as lightning from one end of the heaven to the other; and irradiates and illuminates as brightly and clearly:

and his eyes as lamps of fire; denoting his omniscience of all persons and things; and how piercing and penetrating his eyes are into the affairs of men and states, by whom they are clearly seen, and to whom they are exactly known; and how fierce and terrible his wrath is towards his enemies, and whose looks must inject dread and terror into them; see Revelation 19:12,

and his arms and his feet like in colour to polished brass; denoting his great strength for action, his stability and firmness, and the glory of his power, in trampling upon his enemies, and subduing them; especially as displayed in the redemption of his people, when his own arm wrought salvation for them; when he came travelling in the greatness of his strength, and trod the winepress of his father's wrath alone; when he set his feet on the necks of his and his people's enemies, and got an entire victory over sin, Satan, and the world, under whose feet they are, and ever will be subject:

and the voice of his words; not of the law, which was a voice of words, which they that heard entreated they might hear no more, and were very sonorous and dreadful; but rather of the Gospel, of the words and doctrines of grace and truth, which proceeded out of the mouth of Christ, and were such as were wondered at; which is a voice of love, grace, and mercy, sweet, charming, and alluring, powerful and efficacious; and the words of it are the words of peace, pardon, righteousness, life, and salvation; yea, this voice of Christ may take in his voice and words of commands, his ordinances and institutions, which he requires an obedience unto; and even his threatenings of wrath and ruin to wicked men, as well as his gracious and precious promises to his people: and this voice of his is said to be

like the voice of a multitude; of a great many men together; whose voice is heard a long way off, and is very strong and powerful: or,

as the voice of noise (q); which may be understood either of the noise of a multitude of men, or of the sea, or of many waters; see Revelation 1:15 and may intend the power and efficacy of his words, whether in his doctrines, or in his judgments, in a way of grace and comfort, or of wrath and vengeance.

(p) De Vestitu Sacerdot. Hebr. l. 2. c. 17. sect 10, 11, 12. p. 721, 722. (q) "ut vox tumultus", Montanus, "vel strepitus", Piscator, Michaelis.

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.
6. The dazzling appearance of his person.

His body] The word used in Ezekiel 1:11; Ezekiel 1:23.

the beryl] the chrysolith (as LXX. in Ex. and Ezekiel 28:13)—said (see Smith, D. B., s. v. beryl) to be the topaz of the moderns—a flashing stone, described by Pliny as ‘a transparent stone with a refulgence like that of gold.’ Comp. Exodus 28:20, and especially Ezekiel 1:16; Ezekiel 10:9, where the wheels of the chariot in Ez.’s vision are compared to the same stone. The Heb. is tarshish: it may be so called, as Pliny says of the chrysolith, on account of its having been brought from Spain (Tarshish, Tartessus).

as the appearance of lightning, … as torches of fire] cf. Ezekiel 1:13 (R.V. marg.), ‘In the midst of the living creatures was an appearance like burning coals of fire, like the appearance of torches … and out of the fire went forth lightning.’

like the gleaming of burnished brass] from Ezekiel 1:7 (of the feet of the cherubic figures which supported the throne) ‘and they sparkled like the gleaming of burnished brass.’ Gleaming is lit. eye, fig. of something sparkling: so Ezekiel 1:4; Ezekiel 1:16; Ezekiel 1:22; Ezekiel 1:27; Ezekiel 8:2; Ezekiel 10:9; Proverbs 23:31 (A.V. in all ‘colour’).

the voice of his words] or, the sound of his words: the words do not seem to become articulate until Daniel 10:11.

like the voice of a multitude] Isaiah 13:4 (the Heb. for ‘voice,’ ‘sound,’ ‘noise’ is the same). But the expression is perhaps suggested by Ezekiel 1:24 (R.V.) ‘a noise of tumult’ (where the Heb. for tumult partly resembles that for multitude here). An impressive, but inarticulate, sound seems to be what the comparison is intended to suggest. With the last three clauses of this verse, comp. the description of the risen Christ in Revelation 1:14 b, 15.With the restoration of his understanding Nebuchadnezzar also regained his royal dignity and his throne. In order to intimate the inward connection between the return of reason and the restoration to his sovereignty, in this verse the first element of his restoration is repeated from v. 31 (Daniel 4:34), and the second follows in connection with it in the simple manner of Semitic narrative, for which we in German (and English) use the closer connection: "when my understanding returned, then also my royal state and my glory returned." The passage beginning with וליקר is construed very differently by interpreters. Many co-ordinate מל ליקר with וזיוי מדרי, and then regard ליקר either as the nominative, "and then my kingly greatness, my glory and splendour, came to me again" (Hitzig), or unite וזיוי מדרי as the genitive with מלכוּתי: "and for the honour of my royalty, of my fame and my glory, it (my understanding) returned to me again" (v. Leng., Maur., Klief.). The first of these interpretations is grammatically inadmissible, since ל cannot be a sign of the genitive; the other is unnecessarily artificial. We agree with Rosenmller and Kranichfeld in regarding וזיוי מדרי as the subject of the passage. הדר [splendour, pomp] is the majestic appearance of the prince, which according to Oriental modes of conception showed itself in splendid dress; cf. Psalm 110:3; Psalm 29:2; Psalm 96:9; 2 Chronicles 20:21. זיו, splendour (Daniel 2:31), is the shining colour or freshness of the appearance, which is lost by terror, anxiety, or illness, as in Daniel 5:6, Daniel 5:9-10; Daniel 7:28. ליקר as in Daniel 4:27. In how far the return of the external dignified habitus was conducive to the honour of royalty, the king most fully shows in the second half of the verse, where he says that his counsellors again established him in his kingdom. The בּעא, to seek, does not naturally indicate that the king was suffered, during the period of his insanity, to wander about in the fields and forests without any supervision, as Bertholdt and Hitzig think; but it denotes the seeking for one towards whom a commission has to be discharged, as Daniel 2:13; thus, here, the seeking in order that they might transfer to him again the government. The "counsellors and great men" are those who had carried on the government during his insanity. התקנת, on account of the accent. distinct., is Hophal pointed with Patach instead of Tsere, as the following הוּספת. If Nebuchadnezzar, after his restoration to the kingdom, attained to yet more רבוּ, greatness, than he had before, so he must have reigned yet a considerable time without our needing to suppose that he accomplished also great deeds.
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