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 of fire, his arms and the place of his feet like the sight of polished brass (קלל, see under Eze 1:7).מרגּלות, place of the feet, does not stand for feet, but denotes that part of the human frame where the feet are; and the word indicates that not the feet alone, but the under parts of the body shone like burnished brass. The voice of his words, i.e., the sound of his speaking, was like המון קול, for which in Eze 1:24 המלּה קול (the voice of noise), and by מחנה קול (Eze 1:24) the noise of a host is denoted. This heavenly form has thus, it is true, the shining white talar common to the angel, Eze 9:9, but all the other features, as here described - the shining of his body, the brightness of his countenance, his eyes like a lamp of fire, arms and feet like glistering brass, the sound of his speaking-all these point to the revelation of the יהוה כּבוד, the glorious appearance of the Lord, Ezekiel 1, and teach us that the אישׁ seen by Daniel was no common angel-prince, but a manifestation of Jehovah, i.e., the Logos. This is placed beyond a doubt by a comparison with Rev 1:13-15, where the form of the Son of man whom John saw walking in the midst of the seven golden candlesticks is described like the glorious appearance seen by Ezekiel and Daniel. The place where this heavenly being was, is not here specially stated. In Dan 12:6 he appears hovering over the waters of the river, the Tigris. This agrees also with the verse before us, according to which Daniel, while standing on the banks of the river, on lifting up his eyes beheld the vision. Hence it further follows, that the אישׁ seen here by Daniel is the same heavenly being whose voice he heard, Dan 8:16, from the waters of the Ulai, without seeing his form. When now he whose voice Daniel heard from thence presents himself before him here on the Tigris in a majesty which human nature is not able to endure, and announces to him the future, and finally, Dan 12:6., with a solemn oath attests the completion of the divine counsel, he thereby shows himself, as C. B. Michaelis ad Daniel p. 372, Schmieder in Gerlach's Bibelw., and Oehler (Art. Messias in Herz.'s Realenc. ix. p. 417) have acknowledged, to be the Angel of Jehovah κατ ̓ἐξοχὴν, as the “Angel of His presence.” The combination of this angel with that in the form of a son of man appearing in the clouds (Dan 7:13) is natural; and this combination is placed beyond a doubt by the comparison with Rev 1:13, where John sees the glorified Christ, who is described by a name definitely referring to Dan 7:13, as ὅμοιον υἱῷ ἀνθρώπου.