Daniel 10
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
In the third year of Cyrus - Which answers to the first year of Darius the Mede. The time appointed was long - וצבא גדול vetsaba gadol, but the warfare long; there will be many contentions and wars before these things can be accomplished.
Open source ↗DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21) third year of Cyrus--two years after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in Dan. 9:3-19. This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in Dan 8:1-14. That which then "none understood," he says here, "he understood"; the messenger being sent to him for this (Dan 10:11, Dan 10:14), to make him understand it. Probably Daniel was no longer in office at court; for in Dan 1:21, it is said, "Daniel continued even unto the first year of King Cyrus"; not that he died then. See on Dan 1:21. but the time appointed was long--rather, "it (that is, the prophecy) referred to great calamity" [MAURER]; or, "long and calamitous warfare" [GESENIUS]. Literally, "host going to war"; hence, warfare, calamity.
Open source ↗In the third year of Cyrus king of Persia,.... Not of his being king of Persia only, but of the Medopersian empire, after he had subdued the Babylonian empire, and annexed it to his dominions; and this is not to be reckoned from the time of his taking Babylon, and putting the government of it into the hands of his uncle Darius, with whom he jointly reigned; but from the time of his uncle's death, when he was sole monarch of the whole empire: he reigned thirty years, as Cicero (t), from a Persian writer, relates; which is to be reckoned from the time of his being appointed by his uncle commander-in-chief of the Persian and Median armies; for from his taking of Babylon to his death were but nine years; and so many years the canon of Ptolemy assigns to his reign, taking in the two years he reigned with his uncle; for from his being sole monarch, after the death of Cyaxares, or Darius the Mede his uncle, were but seven years; which, according to Xenophon (u), is the whole of his reign, who reckons it from thence; and it was in the third of these that Daniel had the visions contained in this and the two following chapters; which, according to Bishop Usher (w), and Dean Prideaux (x), was in the year of the world 3470 A.M. and 534 B.C. Mr. Bedford (y) places it in the year 533 B.C.: how long Daniel lived after this is not certain; very probably he died quickly after, since he must be in a very advanced age; for the third year of Cyrus being the seventy third of his captivity, as Dean Prideaux (z) observes; and if he was eighteen years of age, as that learned man thinks is the least that can be supposed at the time of his carrying into Babylon, he must have been in the ninety first year of his age at this time; or if he was but fifteen years of age at that time, which is the op…
Open source ↗The Theophany - Daniel 10-11:2a The Introduction to the Following Manifestation of God - Dan 10:1-3 This verse is to be regarded as an inscription or general statement of the substance of it. Therefore Daniel speaks of himself in the third person, as in Dan 7:1, and in the historical portions Daniel 1-6. The definition of the time, "In the first year of Cores (Cyrus) king of Persia," refers us back to Dan 1:21, but it does not, as has been there already remarked, stand in contradiction to the first year of Cyrus named there. דּבר is the following revelation, which was communicated to the prophet not by a vision (חזון), but by a manifestation of God (מראה), and was given in the form of simple human discourse. The remark regarding Daniel, "whose name was Belteshazzar," is designed only to make it obvious that the Daniel of the third year of Cyrus was the same who was carried by Babylon in the first year of Nebuchadnezzar (seventy-two years before). To the question why Daniel did not return to his native land in the first year of Cyrus, which Hitzig has thus formulated for the purpose of framing an argument against the genuineness of this prophecy - "How could he, who was a pattern of piety (Dan 1:8; Eze 14:14), so disregard the opportunity that was offered and the summons of Isaiah (Isa 48:20; Isa 52:11.) as if he stood on the side of those who forgot the holy mountain?" (Isa 65:11) - the supposition of his advanced old age (Hv.) is no sufficient answer. For, on the contrary, Hitzig has rightly replied that old men also, such as had even seen the former temple, had returned home (Ezr 3:12), and Daniel was not so infirm as to be unable for the journey. The correct answer is rather this, that Daniel, because divine revelations had been communicated to him, had obtained a po…
Open source ↗This vision is dated in the third year of Cyrus, that is, of his reign after the conquest of Babylon, his third year since Daniel became acquainted with him and a subject to him. Here is, I. A general idea of this prophecy (Dan 10:1): The thing was true; every word of God is so; it was true that Daniel had such a vision, and that such and such things were said. This he solemnly attests upon the word of a prophet. Et hoc paratus est verificare - He was prepared to verify it; and, if it was a word spoken from heaven, no doubt it is stedfast and may be depended upon. But the time appointed was long, as long as to the end of the reign of Antiochus, which was 300 years, a long time indeed when it is looked upon as to come. Nay, and because it is usual with the prophets to glance at things spiritual and eternal, there is that in this prophecy which looks in type as far forward as to the end of the world and the resurrection of the dead; and then he might well say, The time appointed was long. It was, however, made as plain to him as if it had been a history rather than a prophecy; he understood the thing; so distinctly was it delivered to him, and received by him, that he could say he had understanding of the vision. It did not so much operate upon his fancy as upon his understanding. II. An account of Daniel's mortification of himself before he had this vision, not in expectation of it, nor, when he prayed that solemn prayer ch. 9, does it appear that he had any expectation of the vision in answer to it, but purely from a principle of devotion and pious sympathy with the afflicted people of God. He was mourning full three weeks (Dan 10:2), for his own sins and the sins of his people, and their sorrows. Some think that the particular occasion of his mourning was slothfulness…
Open source ↗10:1–12:13 This final vision reaches historically from 536 BC to a distant future when Daniel would be raised from the dead and receive his inheritance. All earthly kingdoms would be destroyed, the eternal kingdom of the Son of Man would arise, God’s people would finally be rescued, and death—the ultimate enemy—would be defeated. 10:1 The third year of the reign of King Cyrus was 536 BC, not long after Cyrus issued his decree for the peoples and nations to return to their ancestral homes (2 Chr 36:22-23; Ezra 1:1-2). Daniel’s prayer (Dan 9:4-19) had been answered—the Exile had ended. • Belteshazzar: See 1:7.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
שָׁלוֹשׁ (shâlôwsh, H7969) — three; occasionally (ordinal) third, or (multiple) thrice שָׁנֶה (shâneh, H8141) — a year (as a revolution of time) כּוֹרֶשׁ (Kôwresh, H3566) — Koresh (or Cyrus), the Persian king מֶלֶךְ (melek, H4428) — a king פָּרַס (Pâraç, H6539) — Paras (i.e. Persia), an Eastern country, including its inhabitants דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause גָּלָה (gâlâh, H1540) — to denude (especially in a disgraceful sense); by implication, to exile (captives being… דָנִיֵּאל (Dânîyêʼl, H1840) — Daniel or Danijel, the name of two Israelites שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… בֵּלְטְשַׁאצַּר (Bêlṭᵉshaʼtstsar, H1095) — Belteshatstsar, the Babylonian name of Daniel אֶמֶת (ʼemeth, H571) — stability; (figuratively) certainty, truth, trustworthiness צָבָא (tsâbâʼ, H6635) — a mass of persons (or figuratively, things), especially reg. organized forwar (an army);… גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent
Open source ↗יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… דָנִיֵּאל (Dânîyêʼl, H1840) — Daniel or Danijel, the name of two Israelites אָבַל (ʼâbal, H56) — to bewail שָׁלוֹשׁ (shâlôwsh, H7969) — three; occasionally (ordinal) third, or (multiple) thrice שָׁבוּעַ (shâbûwaʻ, H7620) — literally, sevened, i.e. a week (specifically, of years)
Open source ↗אָכַל (ʼâkal, H398) — to eat (literally or figuratively) חֶמְדָּה (chemdâh, H2532) — delight לֶחֶם (lechem, H3899) — food (for man or beast), especially bread, or grain (for making it) בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) בָּשָׂר (bâsâr, H1320) — flesh (from its freshness); by extension, body, person; also (by euphemistically) the… יַיִן (yayin, H3196) — wine (as fermented); by implication, intoxication פֶּה (peh, H6310) — the mouth (as the means of blowing), whether literal or figurative (particularly speech);… סוּךְ (çûwk, H5480) — properly, to smear over (with oil), i.e. anoint שָׁלוֹשׁ (shâlôwsh, H7969) — three; occasionally (ordinal) third, or (multiple) thrice יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… שָׁבוּעַ (shâbûwaʻ, H7620) — literally, sevened, i.e. a week (specifically, of years) מָלֵא (mâlêʼ, H4390) — to fill or (intransitively) be full of, in a wide application (literally and figuratively)
Open source ↗אַרְבַּע (ʼarbaʻ, H702) — four עֶשְׂרִים (ʻesrîym, H6242) — twenty; also (ordinal) twentieth יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… רִאשׁוֹן (riʼshôwn, H7223) — first, in place, time or rank (as adjective or noun) חֹדֶשׁ (chôdesh, H2320) — the new moon; by implication, a month יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent נָהָר (nâhâr, H5104) — a stream (including the sea; expectation the Nile, Euphrates, etc.); figuratively,… חִדֶּקֶל (Chiddeqel, H2313) — the Chiddekel (or Tigris) river
Open source ↗נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… לָבַשׁ (lâbash, H3847) — properly, wrap around, i.e. (by implication) to put on agarment or clothe (oneself, or… בַּד (bad, H906) — flaxen thread or yarn; hence, a linen garment מֹתֶן (môthen, H4975) — properly, the waist or small of the back; only in plural the loins חָגַר (châgar, H2296) — to gird on (as a belt, armor, etc.) כֶּתֶם (kethem, H3800) — properly, something carved out, i.e. ore; hence, gold (pure as originally mined) אוּפָז (ʼÛwphâz, H210) — Uphaz, a famous gold region
Open source ↗גְּוִיָּה (gᵉvîyâh, H1472) — a body, whether alive or dead תַּרְשִׁישׁ (tarshîysh, H8658) — a gem, perhaps the topaz פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… מַרְאֶה (marʼeh, H4758) — a view (the act of seeing); also an appearance (the thing seen), whether (real) a shape… בָּרָק (bârâq, H1300) — lightning; by analogy, a gleam; concretely, a flashing sword עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) לַפִּיד (lappîyd, H3940) — a flambeau, lamp or flame אֵשׁ (ʼêsh, H784) — fire (literally or figuratively) זְרוֹעַ (zᵉrôwaʻ, H2220) — the arm (as stretched out), or (of animals) the foreleg; figuratively, force מַרְגְלָה (margᵉlâh, H4772) — (plural for collective) a footpiece, i.e. (adverbially) at the foot, or (direct.) the… קָלָל (qâlâl, H7044) — brightened (as if sharpened) נְחֹשֶׁת (nᵉchôsheth, H5178) — copper, hence, something made of that metal, i.e. coin, a fetter; figuratively, base (as… קוֹל (qôwl, H6963) — a voice or sound דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
Open source ↗דָנִיֵּאל (Dânîyêʼl, H1840) — Daniel or Danijel, the name of two Israelites רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… מַרְאָה (marʼâh, H4759) — a vision; also (causatively) a mirror אֱנוֹשׁ (ʼĕnôwsh, H582) — a man in general (singly or collectively) אֲבָל (ʼăbâl, H61) — nay, i.e. truly or yet גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent חֲרָדָה (chărâdâh, H2731) — fear, anxiety נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… בָּרַח (bârach, H1272) — to bolt, i.e. figuratively, to flee suddenly חָבָא (châbâʼ, H2244) — to secrete
Open source ↗שָׁאַר (shâʼar, H7604) — properly, to swell up, i.e. be (causatively, make) redundant רָאָה (râʼâh, H7200) — to see, literally or figuratively (in numerous applications, direct and implied,… גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent מַרְאָה (marʼâh, H4759) — a vision; also (causatively) a mirror כֹּחַ (kôach, H3581) — vigor, literally (force, in a good or a bad sense) or figuratively (capacity, means,… הוֹד (hôwd, H1935) — grandeur (i.e. an imposing form and appearance) הָפַךְ (hâphak, H2015) — to turn about or over; by implication, to change, overturn, return, pervert מַשְׁחִית (mashchîyth, H4889) — destructive, i.e. (as noun) destruction, literally (specifically a snare) or figuratively… עָצָר (ʻâtsâr, H6113) — to inclose; by analogy, to hold back; also to maintain, rule, assemble
Open source ↗שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… קוֹל (qôwl, H6963) — a voice or sound דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause רָדַם (râdam, H7290) — to stun, i.e. stupefy (with sleep or death) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land)
Open source ↗יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), נָגַע (nâgaʻ, H5060) — properly, to touch, i.e. lay the hand upon (for any purpose; euphemistically, to lie with… נוּעַ (nûwaʻ, H5128) — to waver, in a great variety of applications, literally and figuratively (as subjoined) בֶּרֶךְ (berek, H1290) — a knee כַּף (kaph, H3709) — the hollow hand or palm (so of the paw of an animal, of the sole, and even of the bowl of…
Open source ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) דָנִיֵּאל (Dânîyêʼl, H1840) — Daniel or Danijel, the name of two Israelites אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… חֶמְדָּה (chemdâh, H2532) — delight בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) עֹמֶד (ʻômed, H5977) — a spot (as being fixed) שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) רָעַד (râʻad, H7460) — to shudder (more or less violently)
Open source ↗אָמַר (ʼâmar, H559) — to say (used with great latitude) יָרֵא (yârêʼ, H3372) — to fear; morally, to revere; caus. to frighten דָנִיֵּאל (Dânîyêʼl, H1840) — Daniel or Danijel, the name of two Israelites רִאשׁוֹן (riʼshôwn, H7223) — first, in place, time or rank (as adjective or noun) יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the… בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand עָנָה (ʻânâh, H6031) — to depress literally or figuratively, transitive or intransitive (in various… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause שָׁמַע (shâmaʻ, H8085) — to hear intelligently (often with implication of attention, obedience, etc.; causatively,… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications)
Open source ↗שַׂר (sar, H8269) — a head person (of any rank or class) מַלְכוּת (malkûwth, H4438) — a rule; concretely, a dominion פָּרַס (Pâraç, H6539) — Paras (i.e. Persia), an Eastern country, including its inhabitants עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first עֶשְׂרִים (ʻesrîym, H6242) — twenty; also (ordinal) twentieth יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… מִיכָאֵל (Mîykâʼêl, H4317) — Mikael, the name of an archangel and of nine Israelites רִאשׁוֹן (riʼshôwn, H7223) — first, in place, time or rank (as adjective or noun) בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) עָזַר (ʻâzar, H5826) — to surround, i.e. protect or aid יָתַר (yâthar, H3498) — to jut over or exceed; by implication, to excel; (intransitively) to remain or be left;… אֵצֶל (ʼêtsel, H681) — a side; (as a preposition) near מֶלֶךְ (melek, H4428) — a king
Open source ↗בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand קָרָה (qârâh, H7136) — to light upon (chiefly by accident); causatively, to bring about; specifically, to impose… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… אַחֲרִית (ʼachărîyth, H319) — the last or end, hence, the future; also posterity יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… חָזוֹן (châzôwn, H2377) — a sight (mentally), i.e. a dream, revelation, or oracle
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
And Daniel remained there until the first year of King Cyrus.
The vision of the evenings and the mornings that has been spoken is true. Now you must seal up the vision, for it concerns the distant future.”
So Daniel prospered during the reign of Darius and the reign of Cyrus the Persian.
The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.
To these four young men God gave knowledge and understanding in every kind of literature and wisdom. And Daniel had insight into all kinds of visions and dreams.
So the Jewish elders built and prospered through the prophesying of Haggai the prophet and Zechariah son of Iddo. They finished building according to the command of the God of Israel and the decrees of Cyrus, Darius, and Artaxerxes, kings of Persia.
Then the angel told me to write, “Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.”
But Zerubbabel, Jeshua, and the other heads of the families of Israel replied, “You have no part with us in building a house for our God, since we alone must build it for the LORD, the God of Israel, as Cyrus king of Persia has commanded us.”
In response, Daniel said to the king, “You may keep your gifts for yourself and give your rewards to someone else. Nevertheless, I will read the inscription for the king and interpret it for him.
They hired counselors against them to frustrate their plans throughout the reign of Cyrus king of Persia and down to the reign of Darius king of Persia.