This passage comes from the wider catalog — a broader, more lightly curated list than the core set. Both readings are shown as peers; GEBible takes no side.
5I lifted up my eyes, and looked, and behold, there was a man clothed in linen, whose thighs were adorned with pure gold of Uphaz.6His body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished bronze. The voice of his words was like the voice of a multitude.
4In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel,5I lifted up my eyes, and looked, and behold, there was a man clothed in linen, whose thighs were adorned with pure gold of Uphaz.6His body also was like the beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished bronze. The voice of his words was like the voice of a multitude.
The counter-reading
How this passage is read within its own context.
On the critical reading, Daniel 10:5-6 is an angelophany: an unnamed exalted heavenly being, not identified in the text as Gabriel (named only at 8:16 and 9:21) and distinct from Michael, who appears separately as a helping 'prince' (10:13, 21). The Revelation author, who draws pervasively on Daniel throughout the book, is understood to use this angelic imagery as source material for the appearance of the exalted Christ. On this view the verbal parallels are literary dependence — composed borrowing of Daniel's vocabulary — rather than evidence that both texts depict the same divine person. Neither Daniel 10 nor Revelation 1 itself names its figure as a pre-incarnate Christ; that identification belongs to a later confessional framework.
The fulfillment reading
How this passage is read as pointing to the Messiah.
On the messianic reading, the correspondence between Daniel's radiant figure by the Tigris and Revelation's exalted Christ identifies a single divine figure appearing across both testaments. Interpreters in this tradition draw on the early Christian habit of reading OT theophanies and angelophanies as appearances of the pre-incarnate Son (as with the commander of the LORD's army in Joshua 5). The shared visual vocabulary — blazing eyes, gleaming bronze-like limbs, and a face shining with brilliance — is taken to mark the same glorified Son whom John later beholds. On this view the vision was christological from the outset, disclosing in Daniel what Revelation makes explicit.
How the New Testament uses this passage
Each entry names how the New Testament author draws on the passage — a direct quotation, an allusion, an echo, or a typological reading. An echo or an allusion is not the same as a prediction; the label says which is which.
Revelation 1:13-16 reuses Daniel 10:5-6's descriptive imagery (flaming eyes, burnished bronze, linen/robe) without a citation formula or verbatim quotation — sustained imagery-borrowing, i.e. allusion.
