(17) For how.--The whole verse must be regarded as addressed by Daniel to the angel. On the phrase "neither is there any breath in me" comp. 1Kings 17:17. Here we may notice the same fear which possessed Isaiah at the time of his vision (Isaiah 6:5).

Verse 17. - For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. The LXX. does not preserve the peculiar use of the demonstrative which we have here. Theodotion has it in the second case only; the Peshitta retains it; but the Vulgate omits it altogether. The rendering of neshama by πνεῦμα in the Greek versions may be noted. Jerome renders, halitus. The Aramaic influence is seen in הֵיך. (hayeh) instead of אֵיך ('ayeh). "How can the servant," etc., exhibits respect and humility. For as for me, etc. This seems not to be part of Daniel's address to the angel, but a note which he has added to indicate his condition while he was speaking. -Neither is there breath left in me. There is no certainty whether this is to be taken in the physical or metaphysical sense; whether we should regard the prophet as declaring that awe deprived him of the power of breath, or he felt his consciousness so numbed as that he seemed to be without it.

10:10-21 Whenever we enter into communion with God, it becomes us to have a due sense of the infinite distance between us and the holy God. How shall we, that are dust and ashes, speak to the Lord of glory? Nothing is more likely, nothing more effectual to revive the drooping spirits of the saints, than to be assured of God's love to them. From the very first day we begin to look toward God in a way of duty, he is ready to meet us in the way of mercy. Thus ready is God to hear prayer. When the angel had told the prophet of the things to come, he was to return, and oppose the decrees of the Persian kings against the Jews. The angels are employed as God's ministering servants, Heb 1:14. Though much was done against the Jews by the kings of Persia, God permitting it, much more mischief would have been done if God had not prevented it. He would now more fully show what were God's purposes, of which the prophecies form an outline; and we are concerned to study what is written in these Scriptures of truth, for they belong to our everlasting peace. While Satan and his angels, and evil counsellors, excite princes to mischief against the church, we may rejoice that Christ our Prince, and all his mighty angels, act against our enemies; but we ought not to expect many to favour us in this evil world. Yet the whole counsel of God shall be established; and let each one pray, Lord Jesus, be our righteousness now, and thou wilt be our everlasting confidence, through life, in death, at the day of judgment, and for evermore.For how can the servant of this my lord talk with this my lord?.... Or, "talk with that my lord?" (z) pointing to the man clothed in linen, who appeared so glorious, and whom Daniel knew to be more than a man; and therefore he, who was a mere mortal sinful man, and reckoned himself a servant of the angel of the Lord that was now before him, and had touched him, and was conversing with him, and to whom he was greatly inferior, must be very unfit and unworthy to have conversation with one that was infinitely above him; "with such an one", his Lord, as Noldius (a) renders it, as Christ the Son of God, the Head of angels, King of kings, and Lord of lords; what was he, dust and ashes, that he should speak unto him, or be admitted to any discourse with him? so sensible was he of the greatness of Christ, and of his own frailty, sinfulness, and nothingness;

for as for me, straightway there remained no strength in me; as soon as ever he saw this great and glorious person; See Gill on Daniel 10:8,

neither is there breath left in me: when he fainted away, and became like a dead man; and though he was raised up again, and set upon his feet, and had a little recovered his speech, yet it was with great difficulty that he breathed and spoke; as it is with men when their spirits are greatly oppressed, it is as if their life and soul were gone out of them, and they move more like dead than living men.

(z) "cum domino meo illo", Pagninus, Montanus, Munster, Junius & Tremellius. (a) Concord. Ebr. Part. p. 353.