Daniel 10:1

Third year of Cyrus. Counted from the fall of Babylon by either the spring or the fall year, this would be 536/535 B.C. (see on Dan. 10:4; also on Ezra 1:1). Daniel was now apparently near the end of his life (see Dan. 12:13), about 88 years old, considering that he was 18 when he was taken captive (see 4T 570) in 605 B.C. (see on eh. 1:1). Dan. 10:1 introduces the final section of the book, eh. 10 providing the setting in Daniel’s experience for his fourth great prophecy, recorded in chs. 11 and 12. The main body of the prophetic narrative begins with eh. 11:12 and closes with eh. 12:4, the remainder of eh. 12 being a sort of postscript to the prophecy. On the year reckonings from the spring and the fall see Vol. II, pp. 109-111.

King of Persia. This is the only prophecy of Daniel’s dated in terms of Cyrus’ reign. Cyrus is here given the title “king of Persia,” which would seem to imply that the whole empire was ruled by the Persians, as contrasted with the more limited title, “king over the realm of the Chaldeans,” ascribed to Darius in eh. 9:1. Arising from comparative obscurity as prince of the little country of Anshan located in the highlands of Iran, Cyrus overthrew successively within a few years the Median, Lydian, and Babylonian kingdoms, and united them under his rule into the largest empire yet known. It was with such a monarch that Daniel and his people now had to deal, and with whom the powers of heaven are here revealed (eh. 10:13, 20) as striving.

A thing. A unique expression used by Daniel to describe his fourth great prophetic outline (chs. 10-12) which was apparently revealed without a preceding symbolic representation and without any allusion to symbols (cf. chs. 7:16-24; 8:20-26). The word marah, “vision,” of vs. 7, 8, 16 refers simply to the appearance of Daniel’s two celestial visitants, mentioned in vs. 5, 6 and 10-12 respectively. Accordingly, some have considered the fourth prophetic outline a further, more detailed explanation of events pictured symbolically in the “vision” of eh. 8:1-14. On this basis chs. 10-12 would be interpreted in terms of the vision of chs. 8, 9. However, the relationship between chs. 10-12 and 8, 9 is by no means so clear or certain as that between eh. 8 and eh. 9 (see on eh. 9:21).

Belteshazzar. See on eh. 1:7.

Time appointed. Heb. saba’, the exact meaning of which here is doubtful. The phrase translates a single Hebrew word. Saba’ occurs nearly 500 times in the OT in the sense of “army,” “host,” “warfare,” and “service.” Its plural form, seba’oth, forms part of the divine title “Lord God of Hosts.” The KJV translates saba’ “appointed time,” or “time appointed,” only three times (Job 7:1; 14:14; and here). Inasmuch as the word everywhere else apparently has to do with an army, or warfare, or hard service, and inasmuch as in these three passages the same ideas of warfare, or hard service, make excellent sense, these definitions probably ought to be retained here. The present text seems to emphasize an intensity of struggle rather than an extended period of time. The passage may be translated, “even a great warfare” (RV), or “it was a great conflict” (RSV).

He understood. In contrast with the three other visions (chs. 2; 7; 8-9), which were couched in highly symbolic terms, this final revelation was given largely in literal language. The angel stated specifically that he had come to make Daniel “understand what shall befall thy people in the latter days” (eh. 10:14). This is the subject matter of chs. 11 and 12. It is not until near the end of this vision (eh. 12:8) that Daniel encounters a revelation concerning which he confesses, “I heard, but I understood not.”