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Daniel's Vision by the Tigris
1In the thirdyearof Cyruskingof Persia,a messagewas revealedto Daniel,whowas calledBelteshazzar.The messagewas true,and it concerned a greatconflict.And the understandingof the messagewas given to himin a vision.2In those days I, Daniel, was mourning for three full weeks.…

Treasury of Scripture

In the third year of Cyrus king of Persia a thing was revealed to Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

A.

Daniel 1:21
And Daniel continuedeven unto the first year of king Cyrus.

Daniel 6:28
So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.

2 Chronicles 36:22,23
Now in the first year of Cyrus king of Persia, that the word of the LORDspoken by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, andput it also in writing, saying, …

whose.

Daniel 1:7
Unto whom the prince of the eunuchs gave names: for he gave unto Danielthe name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.

Daniel 4:8
But at the last Daniel came in before me, whose namewas Belteshazzar, according to the name of my god, and in whomis the spirit of the holy gods: and before him I told the dream,saying,

Daniel 5:12
Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.

and the.

Daniel 8:26
And the vision of the evening and the morning which was toldis true: wherefore shut thou up the vision; for itshall be for many days.

Daniel 11:2
And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer thanthey all: and by his strength through his riches he shall stir up all against the realm of Grecia.

Genesis 41:32
And for that the dream was doubled unto Pharaoh twice;it is because the thingis established by God, and God will shortly bring it to pass.

but.

Daniel 10:14
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the visionis formany days.

Daniel 12:4,9
But thou, O Daniel, shut up the words, and seal the book,even to the time of the end: many shall run to and fro, and knowledge shall be increased…

long.

Daniel 1:17
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.

Daniel 2:21
And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:

Daniel 5:17
Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

AppointedBelteshazzarCyrusDanielGreatHeedMessagePersiaRevealedThirdTimeTrue.UnderstandingUnderstoodVisionWarfareWordAppointedBelteshazzarCyrusDanielGreatHeedMessagePersiaRevealedThirdTimeTrue.UnderstandingUnderstoodVisionWarfareWord1.Daniel, having humbled himself, sees a vision.
10.Being troubled with fear, he is comforted by the angel.

In the third year of Cyrus king of Persia
This phrase situates the events in the historical context of the Persian Empire, specifically during the reign of Cyrus the Great, who conquered Babylon in 539 BC. The third year of his reign would be around 536 BC. Cyrus is noted for his decree allowing the Jews to return to Jerusalem and rebuild the temple (Ezra 1:1-4), fulfilling the prophecy ofIsaiah 44:28. This period marks a significant transition for the Jewish people from exile to restoration.

a message was revealed to Daniel
Daniel, a Jewish exile in Babylon, is the recipient of divine revelation. Throughout the book, Daniel is portrayed as a prophet and a man of prayer, receiving visions and messages from God. This revelation underscores his role as a mediator of God's word to His people, similar to other prophets like Isaiah and Jeremiah.

who was called Belteshazzar
Belteshazzar is the Babylonian name given to Daniel, reflecting the practice of renaming captives to assimilate them into Babylonian culture (Daniel 1:7). This name, possibly meaning "Bel protect the king," indicates the influence of Babylonian religion and culture. Despite this, Daniel remains faithful to the God of Israel, maintaining his identity and integrity.

The message was true
The truth of the message emphasizes its divine origin and reliability. In biblical terms, truth is often associated with God's character and His word (John 17:17). This assurance of truth would have been crucial for the exiled Jewish community seeking hope and guidance.

and it concerned a great conflict
The "great conflict" likely refers to spiritual and earthly battles, including the struggles of God's people against oppressive powers. This theme of conflict is prevalent in apocalyptic literature, such as inDaniel 7-12 and Revelation, where spiritual warfare and the ultimate victory of God's kingdom are depicted.

And the understanding of the message was given to him in a vision
Visions are a common means of divine communication in the Bible, providing insight into God's plans and purposes. Daniel's ability to understand the vision highlights his prophetic gift and God's favor upon him. This understanding is crucial for interpreting the events and encouraging the faithful, similar to how Joseph and other prophets received and interpreted dreams and visions.

1.Daniel
A prophet and a man of God who was taken into Babylonian captivity as a young man. Known for his unwavering faith and integrity, Daniel is a key figure in the Old Testament, particularly in the context of prophecy and visions.

2.Cyrus, King of Persia
The ruler of the Persian Empire who conquered Babylon. He is noted for his decree allowing the Jewish exiles to return to Jerusalem and rebuild the temple, fulfilling a prophecy by Isaiah.

3.Belteshazzar
The Babylonian name given to Daniel. It reflects the practice of renaming captives to assimilate them into the culture of their captors.

4.The Message
A divine revelation given to Daniel, described as true and concerning a "great conflict." This message is part of a larger vision that Daniel receives, which is detailed in the subsequent chapters.

5.The Vision
A supernatural insight granted to Daniel, allowing him to understand the message. This vision is part of a series of revelations concerning the future of Israel and the coming of God's kingdom.God's Sovereignty in History
God uses rulers and nations to accomplish His divine purposes, as seen in the role of Cyrus in Israel's history.

The Importance of Understanding Prophecy
Daniel's insight into the vision underscores the value of seeking understanding in God's revelations, which can guide and prepare believers for future events.

Spiritual Warfare Awareness
The "great conflict" highlights the reality of spiritual warfare. Believers should be aware of the spiritual battles that influence earthly events and seek God's wisdom and strength.

Faithfulness in Exile
Daniel's life exemplifies faithfulness to God despite living in a foreign land. Believers are called to remain steadfast in their faith, regardless of their circumstances.

The Role of Prayer and Fasting
Although not explicitly mentioned in verse 1, the context ofDaniel 10 reveals Daniel's commitment to prayer and fasting, which are vital practices for spiritual insight and strength.1.What is the meaning of Daniel 10:1?

2.How does Daniel 10:1's vision challenge us to seek deeper spiritual understanding?

3.What does Daniel's response to the vision teach about perseverance in prayer?

4.How can Daniel 10:1 inspire us to trust God's timing in revelations?

5.How does Daniel 10:1 connect with other prophetic visions in the Bible?

6.What practical steps can we take to prepare for spiritual insights like Daniel's?

7.What is the significance of Daniel's vision in Daniel 10:1 for understanding prophecy?

8.How does Daniel 10:1 relate to the historical context of the Persian Empire?

9.Why is Daniel's vision described as "true but appointed for a great conflict"?

10.What are the top 10 Lessons from Daniel 10?

11.How can Daniel 10:1 reference the “third year of Cyrus” if other passages suggest a different timeline for Cyrus’s reign?

12.Why is there no external historical record or archeological evidence confirming such a prolonged spiritual conflict described in Daniel 10?

13.What historical or scientific basis supports the idea of angelic beings physically stopped by the “prince of Persia” in Daniel 10:13?

14.Who is Cyrus according to the Bible?In the third year of Cyrus king of Persia

• Roughly 536 BC, two years after Cyrus’s decree allowed the first Jewish exiles to return home (Ezra 1:1–4; 2 Chron 36:22–23).

• Daniel, now an elderly man, remains in the Persian court—still faithfully serving while many compatriots rebuild Jerusalem.

• The precise dating roots this chapter in verifiable history (Isaiah 45:1 confirms God’s naming of Cyrus long before his birth), reminding us that prophecy unfolds in real time, not myth.

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A message was revealed to Daniel, who was called Belteshazzar

• “Belteshazzar” recalls the Babylonian name assigned inDaniel 1:7. Scripture ties both names together to emphasize that the same man who stood firm in chapter 1 is still receiving revelation decades later.

• God initiates the communication; Daniel’s role is to receive and record (Daniel 2:28;Revelation 1:1).

• Revelation occurs while Daniel serves a Gentile king, underscoring God’s sovereignty over every empire (Proverbs 21:1;Daniel 4:17).

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The message was true

• The Spirit explicitly vouches for the reliability of what follows (Psalm 119:160;John 17:17).

• No visions in Daniel are symbolism without substance; each prediction either has been or will be fulfilled exactly (Daniel 8:20–22;Matthew 24:15).

• Truth here is not merely factual but anchored in God’s character (Numbers 23:19;Titus 1:2).

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It concerned a great conflict

• The Hebrew narrative unfolds an intense spiritual and geopolitical struggle (Daniel 10:13, 20–21; 11:2–45).

• Conflicts in Persia and Greece mirror battles in heavenly realms (Ephesians 6:12).

• This foreknowledge equips God’s people to persevere amid turmoil, much like Jesus prepares the church inJohn 16:33.

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The understanding of the message was given to him in a vision

• God not only sends revelation; He supplies comprehension (Nehemiah 8:8;2 Timothy 2:7).

• Visionary experiences in Daniel (chapters 7, 8, 9) build toward this climax, showing progressive illumination (Proverbs 4:18).

• That insight is granted, not earned, highlights grace—Daniel’s fasting and humility position him to receive but do not force God’s hand (Daniel 10:2–3, 12).

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summary

Daniel 10:1 anchors itself in identifiable history, reaffirms Daniel’s God-given identity, guarantees the truthfulness of the coming prophecy, alerts us to cosmic and earthly warfare, and reminds us that genuine understanding is a divine gift. These elements set the stage for the detailed revelation that follows, calling readers to trust God’s word, recognize unseen battles, and rely on the Lord for wisdom in turbulent times.

(1)A thing.--A revelation, asDaniel 9:25. The contents of the revelation are specified in the perplexing words, "the thing was true, and the time appointed (comp.Daniel 8:12) was long," by which is meant apparently that truth and long tribulation were the subject of their vision. "Time appointed" is translated "warfare" (Isaiah 40:2), and is here used in the same sense, meaning "hardship" or "tribulation." This revelation, however, speaks of the "warfare" which not Israel only, but all God's people must undergo before the coming of the Messiah in His kingdom.

And he understood.--Comp.Daniel 8:27. It appears fromDaniel 12:8 that the whole was not understood by him. Certainly the duration of the tribulation was not clearly revealed to the prophet, though he received enigmatic declarations respecting it (Daniel 12:10, &c.). . . .

Verses 1-21. - THE ANGELS OF THE NATIONS. The three chapters (10, 11, and 12.) form a section apart from the rest of Daniel. One marked peculiarity is the long and very old interpolation which occupies nearly the whole of ch. 11. Not improbably something has dropped out, and. not a few things have been modified in consequence of this interpolation.Verse 1. -In the third year of Cyrus King of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long; and he understood the thing, and had understanding of the vision. The Septuagint rendering is, "In the first year of Cyrus King of the Persians." This is at variance with all other versions. As, however, these other versions are derived from the Palestinian recension, they unitedly do not much more than counterbalance the LXX, "A decree (πρόσταγμα) was revealed to Daniel who was called Beltasar, and the vision is true and the decree." This is a case of doublet. Evidently some Egyptian manuscripts readחָזון (hazon) instead ofחַדָּבָר (haddabar), and this, or the rendering of it, has slipped into the text from the margin. "And a strong multitude understood the decree." The translator here has hadיבין, notובין, before him. Aquila has the same reading; hereצָבָא (tzaba) is taken in its usual sense of "host," "And I understood it in vision." Here the LXX. hasלִי instead ofלו. From the fact that the first person appears in the next verse, there is at least a probability in favour of this reading. Theodotion is, as usual, closer to the Massoretic.צָבָא is renderedδύναμις. The text before him has hadהוּבין, the hophal, instead ofובין, which is possibly the kal. The Peshitta seems to have used a text practically identical with that of the Massoretes; the same is true of the Vulgate. The Peshitta rendersצָבָא byheel, and the Vulgate byfortitudo.In the third year of Cyrus. The various reading of the Septuagint is of value. It is not to be dismissed as due to a desire to harmonize this date with that inDaniel 1:21, for the numeral "third" might easily be an accidental mistake present in some few Palestinian manuscripts due to the beginning of the eighth chapter. The first chapter, as we have seen, has many traces that it is at once an epitome and a compilation. It is evident that the writer in the first chapter would have the rest of the book before him, and would mean to harmonize his statements with that of the chapter before us. It seems difficult to imagine that the compiler of the first chapter could have this statement before him, and yet write as he did. We should therefore be inclined to leave the question doubtful. Even if it should be admitted that the Massoretic date is correct, as we have already seen, the difficulties created are by no means insuperable. Hitzig has made it a difficulty that Daniel did not avail himself of the permission to return to his own country, granted by Cyrus. Professor Bevansays, "For those who believe Daniel to be an ideal figure, no explanation is necessary." In that assertion he is mistaken. If Daniel were presented as an ideal Jew, why does he not conform to the ideal of Judaism? The statement that Daniel was a man of nearly ninety years of age at the date ofCyrus's proclamation is a sufficient answer to this difficulty. Hitzig thinks he rebuts this answer of Havernick's by referring to the old men (Ezra 3:12) who remembered the former temple; but these might have been children of ten or twelve when they were carried away captive eighteen years after Daniel, and thus might not be more than sixty when Cyrus's decree came. Further, we know that only a very limited number of Jews returned, and that so many of the best of the Jews remained that it was declared that the chaff came to Jerusalem, but that the finest of the wheat remained in Babylon.A thing was revealed unto Daniel whose name was called Belteshazzar. "Thing" is the general termdabar, which means sometimes "decree," sometimes "word," or sometimes, as rendered by the Authorized, " thing." As Professor Fuller remarks, this is to be taken as the title of the rest of the remaining sections. The recurrence of the Babylonian name "Belteshazzar" may be due to the recency of the overthrow of the Babylonian monarchy.And the thing was true,but the time appointed was long. Hitzig thinks that in the first clause the author betrays his standpoint, as he would not know the thing was true till fact had proved it so. But, besides that an editor might have added this clause, a man might well be certain of the truth of a thing he had got from God; he might wish to impress this upon his hearers. The last clause here is certainly mistranslated in the Authorized.The time appointed was long.צָבָא (tzaba) never means "appointed time," although it is twice translated so in Job, as here; but in all these cases with greater accuracy render "warfare." With this sense is to be compared the use we find inNumbers 15:23-43, where the Levites' service in the sanctuary is calledצָבָא (tzaba). If we are to keep to the Massoretic reading, then the rendering of the Revised is really the only one to be thought cf. Professor Bevan, following Ewald, thinking thattzaba means in ch. 8:1:4 "temple service," would apply this meaning here. As we saw, in considering that verse, the word there was of very doubtful authenticity, we need not apply that meaning here, as it would only suit by being twisted into "obligation." Hitzig, Kranichfeld, Zockler, Keil, and others regard this word as meaning "difficulty," "oppression." Something may, however, be said for the Septuagint rendering, all the more that it was adopted by Aquila. According to these renderings, we conjoin these words, great hosts,צָבָא גָדול, with the next, which they understand read as third person singular imperfect kal, or omit the conjunction, "And a great multitude understood the decree." "The host" in this interpretation would here naturally mean "the host of heaven." We find that throughout this chapter, and in the twelfth, we have to do with the angels, so it is natural that in this title and summary of what is to follow the fact that the great host of heaven understood this mystery should be stated. Theodotion's rendering, "power," though supported by Jerome in the Vulgate, need not detain us. The view of Jephet-ibn-Ali is that the host may be of Edom, probably meaning by this Rome.And he understood the thing,and had understanding of the vision. This is a fairly correct rendering of the Hebrew. Von Lengerke would make the verbs imperative, which certainly they might be, so far as form goes, but the intrusion of imperatives here into the title of a section seems violent. The main difficulty, moreover, is not touched. As they stand, these two clauses assert the same thing, and if with YonLengerke we make them both imperatives, we have the difficulty still present with us. It may be a case of "doublet." This is an hypothesis we scarcely would adopt except in necessity, since the Septuagint has both clauses. Theodotion, however, has only one of them. We feel ourselves inclined to follow the reading of the Septuagint. The angels understood the matter, and he - Daniel - understood it also by the vision.

Parallel Commentaries ...


In the third
שָׁל֗וֹשׁ(šā·lō·wōš)
Number - feminine singular
Strong's 7969:Three, third, thrice

year
בִּשְׁנַ֣ת(biš·naṯ)
Preposition-b | Noun - feminine singular construct
Strong's 8141:A year

of Cyrus
לְכ֙וֹרֶשׁ֙(lə·ḵō·w·reš)
Preposition-l | Noun - proper - masculine singular
Strong's 3566:Cyrus -- a person king

king
מֶ֣לֶךְ(me·leḵ)
Noun - masculine singular construct
Strong's 4428:A king

of Persia,
פָּרַ֔ס(pā·ras)
Noun - proper - feminine singular
Strong's 6539:Persia -- a country in west Asia which conquered Babylon

a message
דָּבָר֙(dā·ḇār)
Noun - masculine singular
Strong's 1697:A word, a matter, thing, a cause

was revealed
נִגְלָ֣ה(niḡ·lāh)
Verb - Nifal - Perfect - third person masculine singular
Strong's 1540:To denude, to exile, to reveal

to Daniel,
לְדָֽנִיֵּ֔אל(lə·ḏā·nî·yêl)
Preposition-l | Noun - proper - masculine singular
Strong's 1840:Daniel -- 'God is my judge', the name of several Israelites

who
אֲשֶׁר־(’ă·šer-)
Pronoun - relative
Strong's 834:Who, which, what, that, when, where, how, because, in order that

was called
נִקְרָ֥א(niq·rā)
Verb - Nifal - Perfect - third person masculine singular
Strong's 7121:To call, proclaim, read

Belteshazzar.
בֵּלְטְשַׁאצַּ֑ר(bê·lə·ṭə·šaṣ·ṣar)
Noun - proper - masculine singular
Strong's 1095:Belteshazzar -- Babylonian name of Daniel

The message
הַדָּבָר֙(had·dā·ḇār)
Article | Noun - masculine singular
Strong's 1697:A word, a matter, thing, a cause

was true,
וֶאֱמֶ֤ת(we·’ĕ·meṯ)
Conjunctive waw | Noun - feminine singular
Strong's 571:Stability, certainty, truth, trustworthiness

and it concerned a great
גָד֔וֹל(ḡā·ḏō·wl)
Adjective - masculine singular
Strong's 1419:Great, older, insolent

conflict.
וְצָבָ֣א(wə·ṣā·ḇā)
Conjunctive waw | Noun - common singular
Strong's 6635:A mass of persons, reg, organized for, war, a campaign

And the understanding
וּבִ֥ינָה(ū·ḇî·nāh)
Conjunctive waw | Noun - feminine singular
Strong's 998:An understanding

of the message
הַדָּבָ֔ר(had·dā·ḇār)
Article | Noun - masculine singular
Strong's 1697:A word, a matter, thing, a cause

was given to him
וּבִין֙(ū·ḇîn)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's 995:To separate mentally, understand

in a vision.
בַּמַּרְאֶֽה׃(bam·mar·’eh)
Preposition-b, Article | Noun - masculine singular
Strong's 4758:Sight, appearance, vision


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OT Prophets: Daniel 10:1 In the third year of Cyrus king (Dan. Da Dn)