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.

Then said he, Knowest thou wherefore I am come unto thee? and now will I return to fight with the prince of Persia: and when I go forth, lo, the prince of Greece shall come.

And he said: Dost thou know wherefore I am come to thee? and now I will return, to fight against the prince of the Persians. When I went forth, there appeared the prince of the Greeks coming.

Then said he, Knowest thou for what cause I come to 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.

And he saith, Hast thou known why I have come unto thee? and now I turn back to fight with the head of Persia; yea, I am going forth, and lo, the head of Javan hath come;

Then said he, Know you why I come to you? and now will I return to fight with the prince of Persia: and when I am gone forth, see, the prince of Grecia shall come.

Then he said, It is clear to you why I have come to you. And now I will give you an account of what is recorded in the true writings:

Et dixit, An cognoscia, scisne, quare venerim ad te, et nunc revertar ad pugnandum cum principe Persarum; et ego egrediens, hoc est ubi egressus fuero, tunc ecce princeps Javan, hoc est, Graecorum, veniet.

The angel appears here to lead the Prophet in vain through a winding course; for he might directly and simply have told him why he had come. It was necessary to recall the Prophet to his senses, as he was at one time scarcely master of his actions. He was not indeed permanently injured in his mind, but the disturbance of feeling through which he had passed had temporarily disarranged the calmness of his thoughts. This event both occurred and is narrated for our advantage. This is the reason why the angel again uses this preface, Dost thee know? as if he wished to gather together the Prophet's senses which were formerly wandering and dispersed. He urges him to pay great attention. And now, says he, I will return; that is, after I shall have explained to thee what thou wilt afterwards hear, I will return again to contend with the prince of the Persians. Here the angel indicates the reason for the delay of his mission, not because God neglected the groans and prayers of his Prophet, but the fit time had not yet arrived. The angel had formerly stated how the Persian prince had stood before him; meaning, he detained me, and I was obliged to enter into conflict with him, for his cruelty to the people had become far more formidable and insolent. This is the account which he gives of his occupation. But he now adds, I will return to fight with the prince of the Persians; implying, God sent me purposely to unfold to thee future occurrences, but you now know how far I was from being at leisure or shall be hereafter. I now come to be God's witness and herald of his good will towards thyself and thy people. In reality, I am the defender of thy safety, since I have constantly to fight for thee with the prince of the Persians. He means Cambyses. I follow my former interpretation of an engagement between the angel and the king of Persia, whom wicked men had stimulated to cruelty; for he had revoked the edict of his father. The angel resisted the king's fury, who was naturally very turbulent, and profane writers have described his character in a similar way. He now adds, I will go to fight against the prince of the Persians; for m, gnem, has the force of "against" here and in many other passages. He next adds, And when I shall depart, that is, when I am gone, the prince of Greece shall approach, says he; that is, God shall exercise him in another way. He does not mean this to refer to Cambyses, but to other Persian kings, as we shall state in the proper place. It is quite correct to suppose the king of Macedon to have arrived by God's permission; but the angel simply means to state the existence of various methods by which God hinders the cruelty of kings whenever they attempt to injure his people. He shall send the prince of the Greeks, says he. God, therefore, thus restrained Cambyses by the angel's assistance, and then he protected his people from the cruelty exercised by Alexander, king of Macedon. God is always providing for the safety of his people, and always has a variety of methods in operation. The angel desired to teach us this with all simplicity. At length he adds: --

Then said he, Knowest thou wherefore I come unto thee? - This was known by what the angel had said in Daniel 10:14. He seems to have called his attention to it, and to have proposed the question, because Daniel had been so overcome by his fright that it might be doubtful whether he had understood him distinctly when he had told him the object of his coming. He therefore proposes the question here; and as the silence of Daniel seems to have been construed as a declaration that he did understand the purpose of the visit, he proceeds to unfold frilly the purport of his message.
And now will I return - That is, evidently, after he had made known to him the message which he came to deliver. He cannot mean that he would then leave Daniel, and return immediately to Persia, for he proceeds at length Daniel. 11-12 to deliver his message to him, and to state what would occur in the world in future times.
To fight with the prince of Persia - In Daniel 10:13, he says that he had had a contest with that "prince," and that in consequence of that he had been delayed on his journey to Daniel. By the interposition of Michael, the affairs of Persia had been so arranged that the opposition to what was desired by Daniel had been in part removed - so far, at least, as to make it certain that Iris prayers would be answered. See the note at that verse. But still it would seem that the difficulty was not entirely overcome, and that it would be desirable for him to return, and to complete the arrangements which had been commenced. There were still causes in existence in Persia which might tend to frustrate all these plans unless they were counteracted, and his presence might still be necessary there to secure the safe return of the exiles to their own land, and the means required to rebuild the city and temple. The simple meaning of this is, that it would be necessary to exert a farther influence at the Persian court in order to bring about the object desired; and this fact is expressed in language derived from the belief that angelic beings, good and bad, have much to do in controlling the minds of men.
And when I am gone forth - literally, "and I go forth." The meaning seems to be, that he would return to Persia, and would so direct affairs there that the welfare of the Jews would be promoted, and that protection would be extended to them. This, he says, he would continue as long as it was necessary, for when he should have gone forth, the king of Greece would come, and the affairs of Persia would be put on a new footing, but on such a footing as not to require his presence - for the government would be of itself favorable to the Jews. The sense is, that up to the time when this "king of Grecia" should come, there would be a state of things in the Persian court that would demand the presence of some being from heaven - exerting some constant influence to prevent an outbreak against the Jews, and to secure their peace and prosperity; but that when the "king of Grecia" should come, he would himself favor their cause, and render the presence of the angel unnecessary. No one can prove that this is not a correct representation, or that the favor shown to the Jews at the Persian court during all the time of the rebuilding of the city and the temple, was not to be traced to some presiding influence from above, or that that was not put forth in connection with the ministration of an angelic being. Indeed, it is in accordance with all the teachings of the Bible that the disposition of kings and princes to show favor to the people of God, like all else that is good in this world, is to be traced to an influence from above; and it is not contrary to any of the laws of analogy, or anything with which we are acquainted pertaining to the spiritual world, to suppose that angelic interposition may be employed in any case in bringing about what is good.
Lo, the prince of Grecia shall come - Hebrew - יון yâvân. There can be no doubt that Greece is intended. The word properly denotes Ionia (derived from this word), "the name of which province," says Gesenius, "as being adjacent to the East, and better known, was extended so as to comprehend the whole of Greece, as is expressly said by Greek writers themselves." - Lexicon By the "prince of Greece" here, there can be no doubt that there is reference to Alexander the Great, who conquered Persia. See Daniel 11:1-4. The meaning here is, that when he should come, and conquer Persia, the opposition which the Hebrews had encountered from that country would cease, and there would then be no need of the interposition of the angel at the Persian court. The matter of fact was, that the Hebrews were favored by Alexander the Great, and that whatever there was in the Persian or Chaldean power which they had had reason to dread was then brought to an end, for all those Eastern governments were absorbed in the empire of Alexander - the Macedonian monarchy.

Knowest thou wherefore I come - So high art thou in the favor of God, that he hath sent me unto thee to give thee farther satisfaction; though I was elsewhere employed upon a most important mission, and I must speedily return to accomplish it, viz.: -
To fight with the king of Persia - To remove all the scruples of Cyrus, and to excite him to do all that God designs him to do for the restoration of my people, and the rebuilding of the city and temple of Jerusalem. Nothing less than a supernatural agency in the mind of Cyrus can account for his decree in favor of the Jews. He had no natural, no political inclination to it; and his reluctance to obey the heavenly motions is here represented as a fight between him and the angel.
The prince of Grecia shall come - I believe this refers to Alexander the Great, who was to destroy the Persian empire. See Daniel 11:2-3 (note).

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 (p) prince of Grecia shall come.
(p) Meaning that he would not only himself bridle the rage of Cambyses, but also the other kings of Persia by Alexander the King of Macedonia.

Then said he, knowest thou wherefore I come unto thee?.... He had told him before, Daniel 10:12, that it was on account of his prayers, and to bring an answer to them; and particularly to inform him what would befall his people in the latter day; and now, lest, through the hurry of his spirits, he had not observed it, or had forgot it, he reminds him of it, to stir up his desire the more after the knowledge of particulars, which he was now about to relate unto him: and now will I return to fight with the prince of Persia; the evil spirit, in the court of Persia, he had been contesting with before, and had got the better of by the help of Michael; but since this good angel had been with Daniel, the evil one had been working upon the king and counsellors of Persia, and had wrought them up to an indifference unto, or carelessness about, the affairs of the people of the Jews, and to listen to their adversaries, whereby the building of the city and temple went on heavily and slowly; and so things were, through the evil influence of Satan, more or less, until the twentieth year of Artaxerxes Longimanus: and, indeed, Satan was continually soliciting mischief against the Jews, and stirring up enemies to them in the court of Persia, as long as that monarchy lasted, though he had not always the wished for success; the times of Esther and Mordecai are a proof of this:
and when I am gone forth, lo, the prince of Grecia shall come; meaning, when he was gone forth from the court of Persia, having done his business he was sent about; confounded the schemes and baffled the designs of the evil spirit, conquered him, and obliged him to give way, and cease from being troublesome any more, and obtained peace and rest for the Jews, and settled their affairs: the Persian monarchy being translated to the Grecians, the evil spirit began to work among them, to put them on doing mischief to the people of God; as in Alexander himself, who set out against them, but was pacified by the meeting of the high priest; and more especially in his successors; and above all in Antiochus, who was a violent persecutor of them; which this clause, as well as the following prophecy, has a respect unto.

Knowest thou wherefore--The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (Daniel 10:13). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels.
prince of Grecia shall come--Alexander the Great, who conquered Persia, and favored the Jews [CALVIN]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [GEJER].

But before he communicated to Daniel what would befall his people in the "latter days" (Daniel 10:14), he gives to him yet further disclosures regarding the proceedings in the spirit-kingdom which determine the fate of nations, and contain for Israel, in the times of persecution awaiting them, the comforting certainty that they had in the Angel of the Lord and in the guardian angel Michael a strong protection against the enmities of the heathen world. Kliefoth supposes that the angel who speaks in v. 20 - Daniel 11:1 gives a brief resum of the contents of his previous statement (Daniel 10:12-14). But it is not so. These verses, 10:20-11:1, contain new disclosures not yet made known in Daniel 11:12-19, although resembling the contents of Daniel 10:13. Of the coming of the prince of Javan (v. 20b), and the help which the angel-prince renders to Darius (Daniel 11:1), nothing is said in Daniel 10:13; also what the Angel of the Lord, Daniel 10:20, says regarding the conflict with the prince of Persia is different from that which is said in Daniel 10:13. In Daniel 10:13 he speaks of that which he has done before his coming to Daniel; in Daniel 10:20, of that which he will now do. To the question, "Knowest thou wherefore I come unto thee?" no answer follows; it has, however, an affirmative sense, and is only an animated mode of address to remind Daniel of that which is said in Daniel 10:12-14, and to impress it upon him as weighty and worthy of consideration. Then follows the new communication: "and now will I return to fight with the prince of Persia," i.e., to carry forward and bring to an end the victory gained for thee before my arrival over the demon of Persia, the spirit of the Persian kingdom.
The words which follow, 'וגו והנּה יוצא ואני (v. 20b, and when I am gone forth, lo, etc.), present some difficulty. The ואני in comparison with אשׁוּב (will I return) points to a contrast, and והנּה plainly indicates that which shall begin with the יוצא אני. By this, the union of the יוצא ואני with that which goes before and the adversative interpretation of והנּה (v. Leng.) is excluded. But יוצא is interpreted differently. Hvernick, Maurer, and others understand it of going forth to war; only we must not then think (with Maurer) of the war against the prince of Persia. "For he will do that even now (in the third year of Cyrus), and at this time the coming of the prince of Grecia has no meaning" (Hitzig). Hofmann and Hitzig understand, therefore, יוצא, in contrast to בּא, of a going forth from the conflict, as in 2-Kings 11:7 "they shall go forth on the Sabbath" is placed over against "that enter in on the Sabbath" in 2-Kings 11:5; but in an entirely different sense. Hitzig thus renders the clause: "when I have done with the Persians, and am on the point of departing, then shall the king of Grecia rise up against me." יון must then be the Seleucidan kingdom, and the שׂר the guardian spirit of Egypt - suppositions which need no refutation, while the interpretation of the words themselves fails by the arbitrary interpolation "against me" after בּא. According to Hofmann, the angel says that "he had to return and contend further with the prince of the people of Persia; and that when he has retired from this conflict, then shall the prince of the Grecian people come, compelling him to enter on a new war." This last clause Hofmann thus more fully illustrates: "Into the conflict with the prince of the people of Persia, which the angel retires from, the prince of the Grecian people enters, and against him he resumes it after that the Persian kingdom has fallen, and is then also helped by Michael, the prince of the Jewish people, in this war against the prince of Grecia, as he had been in the war against the prince of Persia" (Schriftbew. i. pp. 333, 334f.). But Hitzig and Kliefoth have, in opposition to this, referred to the incongruity which lies in the thought that the prince of Javan shall enter into the war of the angel against the Persians, and assume and carry it forward. The angel fights against the demon of Persia, not to destroy the Persians, but to influence the Persian king in favour of the people of God; on the contrary, the prince of Javan comes to destroy the Persian king. According to this, we cannot say that the prince of Javan enters into the place of the angel in the war. "The Grecians and the Persians much rather stand," as Hitzig rightly remarks, "on one side, and are adversaries of Michael and our שׂר," i.e., of the angel who spake to Daniel. Add to this, that although יצא, to go out, means also to go away, to go off, yet the meaning to go away from the conflict, to abandon it, is not confirmed: much rather יצא, sensu militari, always denotes only "to go out, forth, into the conflict;" cf. 1-Samuel 8:20; 1-Samuel 23:15; 1-Chronicles 20:1; Job 39:21, etc. We have to take the word in this signification here (with C. B. Michaelis, Klief., and Kran.), only we must not, with Kranichfeld, supply the clause, "to another more extensive conflict," because this supplement is arbitrary, but rather, with Kliefoth, interpret the word generally as it stands of the going out of the angel to fight for the people of God, without excluding the war with the prince of Persia, or limiting it to this war. Thus the following will be the meaning of the passage: Now shall I return to resume and continue the war with the prince of Persia, to maintain the position gained (Daniel 10:13) beside the kings of Persia; but when (while) I thus go forth to war, i.e., while I carry on this conflict, lo, the prince of Javan shall come (הנּה with the partic. בּא of the future) - then shall there be a new conflict. This last thought is not, it is true, expressly uttered, but it appears from Daniel 10:21. The warring with the prince, i.e., the spirit of Persia hostile to Israel, refers to the oppositions which the Jews would encounter in the hindrances put in the way of their building the temple from the time of Cyrus to the time of Darius Hystaspes, and further under Xerxes and Artaxerxes till the rebuilding of the walls of Jerusalem by Nehemiah, as well as at a later time on the side of the Persian world-power, in the midst of all which difficulties the Angel of the Lord promises to guide the affairs of His people. יון שׂר is the spirit of the Macedonian world-kingdom, which would arise and show as great hostility as did the spirit of Persia against the people of God.

To fight - To oppose his mischievous designs.