13*. The prince of the kingdom of Persia: This indicates the patron
angel of Persia. The notion that different nations were allotted to different
gods or heavenly beings was widespread in the ancient world. In Deut 32:8–9* we
read that
“When
the Most High gave to the nations their inheritance,
when
he separated the sons of men,
he
fixed the bounds of the peoples
according
to the number of the sons of God.” (The MT reads “sons of Israel,” but the LXX
reading ἀγγέλων θεοῦ is now supported by a Hebrew fragment from Qumran
Cave 4 (4QDeutj), which reads בני אלהים. The relevance of Deuteronomy 32 here was noted by Jerome.)
The
origin of this idea is to be sought in the ancient Near Eastern concept of the divine
council. The existence of national deities is assumed in the Rabshakeh’s taunt:
“Who among all the gods of the countries have delivered their countries out of
my hand that the Lord should deliver Jerusalem out of my hand?” (2 Kgs 18:35 =
Isa 36:20) Closer to the time of Daniel, Sirach reaffirms Deuteronomy 32: “He
appointed a ruler over every nation, but Israel is the Lord’s own portion.” (Sir
17:17*. Cf. Jub 15:31–32) In the Animal
Apocalypse (1En 89:59) the angels
or gods of the nations are represented by seventy shepherds, to whom Israel is
handed over. It should be noted that in the Hebrew Bible prior to Daniel, the
Lord serves as ruler of Israel, a role given to Michael here.
The title “prince” does not necessarily imply less
than divine status. The “prince of the host” in Dan 8:11* is apparently the God
of Israel. A precedent for the title “prince” being applied to an angel can be
found in the שר צבא יהוה who appears in Josh
5:14*. The title is used for the chief angelic powers at Qumran, for example,
the “prince of lights” (1QS 3:20; CD 5:18; compare “prince of light” in 1QM
13:10) and the “prince of the dominion of wickedness” (1QM 17:5–6). (John Joseph Collins
and Adela Yarbro Collins, Daniel: A Commentary on the Book of Daniel
[Hermeneia; Minneapolis, Minn: Fortress Press, 1993], 374-75)
