In the prologue to the final vision of the book of Daniel (chapters 10-12) Daniel saw “a man clothed in linen”. The “man” in Daniel’s vision is sometimes assumed to be Gabriel (based on Gabriel’s appearance in chapters 8 and 9) but the man is not actually named here. “If Daniel knew it was the Gabriel he had seen earlier, surely he would have named him here” and “we would expect the description to be in chapter 8 when he first appeared to Daniel”.[1] Some elements of Daniel’s encounter with this “man” are puzzling. The man said “the prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help me, for I was left there with the kings of Persia”. Who is this “Prince of Persia”? Later there is a reference to the “prince of Greece” (v. 20) and “Michael, your prince” (v. 21) and “Michael the great prince who has charge of your people” (12:1). The suggestion is often made that these three “princes” are patron-angels. Michael certainly has that role here (“who has charge of your people”) and he is also referred to as one of the seven archangels in 1 Enoch 20:1-8. What we have here in Daniel 10 then may be a conflict between the visionary man and the patron angel of Persia, with the patron angels of Greece and Israel also becoming involved. There are two other texts which may suggest celestial beings may represent or rule nations:

“When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders [Or territories] of the peoples according to the number of the sons of God. [Compare Dead Sea Scroll, Septuagint; Masoretic Text Israel]. But the Lord’s portion is his people, Jacob his allotted heritage.” (Deuteronomy 32:8-9 ESV).

“Over every nation he set a ruler. But Israel is the portion of God.” (Sirach 17:14-15)

Neither of these texts specifically refer to patron-angels but the “sons of God” in the DSS and LXX readings of Deuteronomy 32:8-9 are understood to be angels. The reference in Sirach is to a “ruler” set over each nation, and could only be understood as a reference to angels if the Deuteronomy text is read as a deliberate intertextual link (which is possible considering both texts refer to Israel as the Lord’s/God’s portion).

1 Enoch 10 also has a conflict between angels, with the angel Raphael binding the angel Azazel, the angel Gabriel destroying the children of the Watchers, and the angel Michael  binding the angel Semjaza and his associates. Revelation 12 has a war in heaven with Michael and his angels fighting against Satan. Revelation is almost certainly alluding to 1 Enoch. Do we have a similar celestial conflict here in Daniel 10?

The Hebrew word translated as “prince” throughout Daniel 10 is שַׂר sar a word often translated as “leader” or “commander”. The Hebrew term שַׂר used more than four hundred times in the Old Testament, carries the following meanings: captain, leader (Num.21:18; 1Sam.22:2); vassal, noble, official under a king who functions (a) as a ruler or counsellor (Gen.12:15; 1Kings20:14–17), (b) the sovereign or magistrate of a region (2Chron.32:31), or (c) the ruler of a city (Judg.9:30; Neh.7:2); commander (Gen.21:22,32); head of a group of people, that is, an official  (Neh.4:10; Ps.68:27 [28,Heb.]; Dan.1:7–11,18); one who carries a certain religious responsibility (Ezra 8:24,29; Isa.43:28);or a person in an elevated position (Ps.45:16[17,Heb.]; Isa.23:8). The common denominator in these diverse uses is the concept of “one who commands.”[2]

The Septuagint translates this with a word carrying a similar meaning. “The LXX diverges more markedly from the MT at the references in 10.13, and 20 to ‘the prince of Persia’ … and ‘the prince of Greece’ … [T]he terminology of the LXX translation differs in that these princes of Greece and Persia are seen as … ‘leaders/commanders’ … its referent is almost inevitably to political or military leadership. In Daniel it translates שַׂר in the list of officials in 3.2. It translates שַׂר three other times in the LXX (1 Kgs 29.3-4; 1 Chron. 11.6; 2 Chron. 32.21), and each time the context is secular.”[3] “The choice of vocabulary in the LXX suggests that the Greek translator regarded the Princes of Persia and Greece as human figures, and so interpreted an ambiguous Vorlage in a particular direction.”[4]

It is interesting that “nothing is made of the battle among the princes in the message that follows in chapter 11”.[5] Their appearance in the prologue to the vision is almost incidental. Several scholars, including William Shea, hold that the “prince of Persia” was one of the political authorities in Persia who opposed the reconstruction of the Jewish temple. Shea writes, “If one looks for an earthly human prince of Persia in the 3rd year of Cyrus, there is one specific candidate for that historical position: Cambyses, the son and crown princeof Cyrus… This is the one interpretation which takes cognizance of both (a) the potentiality for interpreting the word ‘prince’ as a human being, and (b) the actual political situation that obtained in the 3rd year of Cyrus. In my opinion, therefore, Calvin was correct in this identification.”[6]

There is a strong case, in my opinion, for Shea’s view that these “princes” are human political or military leaders. The “prince of Persia” would most likely be Cambyses who was a co-regent with Cyrus, making sense of the plural “kings of Persia” (v.13). Daniel 10:1 calls Cyrus the “king of Persia” while Cyrus was apparently known as “King of Babylon” and appears not to have used the title “king of Persia” for himself.[7] The recurrence of the expression in verse 13 in the plural “kings of Persia” is a significant detail and probably refers to the co-regency of Cyrus and Cambyses. While Cambyses is here referred to as “prince of Persia” both Cambyses and Cyrus are designated “kings of Persia”, consistent with the crown prince being a co-regent.

Cambyses’ opposition to national cultic temples is well documented by Shea, and it is significant that the Jerusalem Temple was not rebuilt during his reign. Daniel’s “mourning” occurred during the same twenty one days time-frame that the visionary man “struggled” with the prince of Persia, and may very well have been due to Daniel’s knowledge of some local political event (perhaps a delegation from opponents to the temple rebuilding in Jerusalem). It is possible then that the matter which concerned Daniel was the same matter that occupied the angel.

If this interpretation is correct then Daniel 10 has nothing to do with celestial battles between the patron angels of nations, and has no relevance for understanding the wars in heaven in 1 Enoch 10 and Revelation 12.

[1] Gowan, D.E., Daniel, (Nashville: Abingdon Press) 2001, 143

[2] Stevens, D. E., “Daniel 10 and the Notion of Territorial Spirits,” Bibliotheca Sacra 157: 628 (2000): 410-431, 413, citing Ludwig Koehler and Walter Baumgartner, eds., The Hebrew and Aramaic Lexicon of the Old Testament, (Leiden: Brill) 1995, 1350-53

[3] Meadowcroft, T. J., Aramaic Daniel and Greek Daniel: A Literary Comparison, (Sheffield: Sheffield Academic Press) 1995, 253

[4] Meadowcroft, 254

[5] Gowan, 2001, 144

[6] Shea, W. H., “Wrestling with the Prince of Persia: A Study on Daniel 10,” Andrews University Seminary Studies 21 (1983), 249. The reference to Calvin is to John Calvin, Commentaries on the Book of the Prophet Daniel (reprint, Grand Rapids: Eerdmans, 1948), 2:252

[7] Collins, J.J., Daniel: A Commentary on the Book of Daniel, (Minneapolis: Fortress Press) 1993, 372