Do you know why I have come to you?
This phrase is a rhetorical question posed by the angelic messenger to Daniel. The Hebrew root for "know" is יָדַע (yada), which implies not just intellectual understanding but an intimate, experiential knowledge. This question invites Daniel to reflect on the divine purpose behind the angel's visitation, emphasizing the importance of spiritual insight and discernment. It suggests that God's interventions in our lives are purposeful and meant to deepen our understanding of His will.

I must return at once to fight against the prince of Persia
The phrase "return at once" indicates urgency and the ongoing nature of spiritual warfare. The "prince of Persia" is understood to be a spiritual entity, a demonic force influencing the Persian Empire. The Hebrew word for "prince" is שַׂר (sar), often used to denote a leader or ruler, but here it refers to a spiritual power. This highlights the biblical theme of spiritual warfare, where unseen battles in the heavenly realms impact earthly events. It reminds believers of the reality of spiritual opposition and the need for vigilance and prayer.

and when I have gone forth
This phrase suggests movement and action, indicating that the angel's mission is not static but involves active engagement in the spiritual realm. The concept of "going forth" can be seen as a metaphor for the believer's call to be proactive in their faith journey, stepping out in obedience and trust in God's plan.

behold, the prince of Greece will come
The "prince of Greece" refers to another spiritual entity, indicating a shift in the geopolitical and spiritual landscape. Historically, this foreshadows the rise of the Greek Empire under Alexander the Great, which succeeded the Persian Empire. The mention of Greece signifies the continuation of spiritual battles across different epochs and empires. It serves as a reminder that while earthly kingdoms rise and fall, the spiritual conflict persists, and God's sovereignty remains unchallenged.

(20) Then said he.--The meaning of this verse is obscure. Apparently the person who is speaking refers back to what he had said (Daniel 10:12-14); and from the question "Knowest thou?" &c., we are to infer that Daniel was perfectly aware of the reasons which caused him to come, viz., "to make thee understand what shall befal thy people in the latter days." But before he proceeds to make this revelation, he prepares Daniel's mind for a portion of what is about to be revealed, by mentioning the spiritual powers which ruled over Greece. "I shall return to fight," referring to the Providence which watched over Israel during the Persian sovereignty; "but while I am gone forth" (the word being used in a military sense, as in Joshua 14:11) "the prince of Javan will come," this word being also used in a hostile sense. The prophet is in this manner prepared for troublous times, which shall occur under the Macedonian supremacy.

Verse 20. - Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the Prince of Persia: and when I am gone forth, lo, the Prince of Grecia shall come. The versions here are in close agreement with the Massoretic text. Theodetion, since he begins the speech of the angel with εἰ, may have read הֵן (hayn), "if," instead of הֲ (ha), the sign of interrogation. The Peshitta has, "to make war," instead of "fight," indicating a beginning of hostilities, not a continuance of them. Then said he, Knowest thou wherefore I come unto thee? This question appears to be abruptly put, and to be put without awaiting an answer. Probably the meaning would be better brought out by rendering, somewhat colloquially, "You know, don't you? After I have revealed the future to you, I must return." In considering this whole subject, we must beware of taking everything literally. We may not deduce, because of the statement here, that angels are under the limitations of time and space, or that there is actual warfare. We must regard the matter as, to a large extent, figurative. And now will I return to fight with the Prince of Persia. Every one who studies history in a philosophic spirit must see that the progress of the race, the evolution of that ultimate ideal state - the kingdom of heaven among men - is accomplished by successive steps, and over each step a nationality presides. This nationality represents the special moment of spiritual force necessary to secure the new step the race is required to take. While in the lower plane of history the nations themselves do these things; in the higher sphere it is their angels who are the actors. A nation has in it much of the characteristics of a living organism, and the angel of the nation is the life of that organism. As a finite being, the angel of any nation of necessity is imperfect; his knowledge of the Divine plan only limited. His instrument - the nation committed to his charge - is yet more imperfect. Let an imperfect being, however holy, have a piece of work to do, that work must assume, to him, an exaggerated importance; let him be associated as patron with sentient beings, and his affections must go forth to these beings in a special way. He will resist any attempt to limit in any way the function of that race which is specially his, and will be apt to interpret too widely this function, and be loth to recognize that its time is past, or this or that region is beyond its province. If we regard Gabriel as an angel - not of Egypt, as Hitzig, but of the kingdom of heaven, and by this the angel of prophecy (Ewald) - then he must exercise a watchful care over the actions of each nationality, and therefore of its angel, lest the ultimate purpose of God be in any way hindered. The angel of Persia might regard the national semi-independence allowed to the Jews as hindering the evolution of the idea exhibited by the Persian race. The Persian rule allowed races a good deal of licence if tribute were paid. It was required to specialize its treatment of the Jews; to convey them back from Babylon to Palestine; to protect them in Palestine; to assist them to set up a quasi-independence. All this was contrary to the negative character of the Persian rule, in contradiction to its spirit, and therefore opposed by its angel, who represented this spirit. Michael, the special angel of the Jews, naturally came to assist Gabriel. What a conflict between angelic spirits may mean, what may be the weapons of their warfare, we know not; we do know that, though not carnal, they are mighty. And when I am gone forth. To this phrase several meanings have been attached. Havernick, Maurer, and Ewald take it as meaning "going forth to war." Ewald renders, "I will return to contend against the Prince of Persia; so, while I am going forth, the Prince of Javan will come." In this connection it is very doubtful whether יָצָא (yatza) can mean "going forth to battle." Motion to the field of battle is indicated by "return." Yatza simply means to go from a given place; the purpose may be indicated by some other word. Another view is that of Hitzig, Hofmann, and Bertheau, "to go out," not to, but from "a conflict." This meaning is possible; it would certainly need some determinant to fix this meaning on it, but this may be supplied from the preceding clause. This view, though suiting admirably with the otherwise untenable supposition that the "prince" speaking with Daniel is the angel of Egypt, does not suit with the view that Gabriel, the "prince" talking with Daniel, is the angel of prophecy, and therefore of the ideal kingdom. Keil would take the first meaning of yatza, and would paraphrase thus, "Now shall I return to resume and continue the war with the Prince of Persia; but while I thus go forth to war - while I continue the conflict, the prince of Javan shall come, and then there shall be a new conflict." Yatza never does mean "to continue a conflict;" it means to begin either a war, a battle, or a campaign. A great deal of the difficulty is due to maintaining that angels are under the time-relation of human beings. The matter is clearer if we take it as meaning simply that when Gabriel went out from the presence of Daniel, the "Prince of Grecia" would come. Lo, the Prince of Grecia shall come. This does not refer to Alexander the Great, or the overthrow of the Persian Empire, still less to the Seleucids and their persecutions. Before his Babylonian reign, Cyrus encountered the Greeks, and roused their opposition. The angel, then, of the Greek nation began to stir up his people. Then came the Ionian revolt, and the successive invasions of Greece, which compelled the Persians to leave the "holy people" alone. The angelic Prince of Grecia appears first as an instrument of the angel of prophecy, to limit the power of Persia. When, after prolonged conflicts, the empire of Persia gives place to that of Greece, the conflict of the people of God must be renewed in a fiercer form.

Parallel Commentaries ...


“Do you know
הֲיָדַ֙עְתָּ֙ (hă·yā·ḏa‘·tā)
Verb - Qal - Perfect - second person masculine singular
Strong's 3045: To know

why
לָמָּה־ (lām·māh-)
Interrogative
Strong's 4100: What?, what!, indefinitely what

I have come
בָּ֣אתִי (bā·ṯî)
Verb - Qal - Perfect - first person common singular
Strong's 935: To come in, come, go in, go

to you?”
אֵלֶ֔יךָ (’ê·le·ḵā)
Preposition | second person masculine singular
Strong's 413: Near, with, among, to

he said.
וַיֹּ֗אמֶר (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

“I must return
אָשׁ֔וּב (’ā·šūḇ)
Verb - Qal - Imperfect - first person common singular
Strong's 7725: To turn back, in, to retreat, again

at once
וְעַתָּ֣ה (wə·‘at·tāh)
Conjunctive waw | Adverb
Strong's 6258: At this time

to fight
לְהִלָּחֵ֖ם (lə·hil·lā·ḥêm)
Preposition-l | Verb - Nifal - Infinitive construct
Strong's 3898: To feed on, to consume, to battle

against
עִם־ (‘im-)
Preposition
Strong's 5973: With, equally with

the prince
שַׂ֣ר (śar)
Noun - masculine singular construct
Strong's 8269: Chieftain, chief, ruler, official, captain, prince

of Persia,
פָּרָ֑ס (pā·rās)
Noun - proper - feminine singular
Strong's 6539: Persia -- a country in west Asia which conquered Babylon

and when I
וַאֲנִ֣י (wa·’ă·nî)
Conjunctive waw | Pronoun - first person common singular
Strong's 589: I

have gone forth,
יוֹצֵ֔א (yō·w·ṣê)
Verb - Qal - Participle - masculine singular
Strong's 3318: To go, bring, out, direct and proxim

behold,
וְהִנֵּ֥ה (wə·hin·nêh)
Conjunctive waw | Interjection
Strong's 2009: Lo! behold!

the prince
שַׂר־ (śar-)
Noun - masculine singular construct
Strong's 8269: Chieftain, chief, ruler, official, captain, prince

of Greece
יָוָ֖ן (yā·wān)
Noun - proper - feminine singular
Strong's 3120: Javan -- a son of Japheth, also his descendants and their land

will come.
בָּֽא׃ (bā)
Verb - Qal - Perfect - third person masculine singular
Strong's 935: To come in, come, go in, go


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OT Prophets: Daniel 10:20 Then he said Do you know why (Dan. Da Dn)