Daniel 10:1
New International Version
In the third year of Cyrus king of Persia, a revelation was given to Daniel (who was called Belteshazzar). Its message was true and it concerned a great war. The understanding of the message came to him in a vision.

New Living Translation
In the third year of the reign of King Cyrus of Persia, Daniel (also known as Belteshazzar) had another vision. He understood that the vision concerned events certain to happen in the future--times of war and great hardship.

English Standard Version
In the third year of Cyrus king of Persia a word was revealed to Daniel, who was named Belteshazzar. And the word was true, and it was a great conflict. And he understood the word and had understanding of the vision.

Berean Study Bible
In the third year of Cyrus king of Persia, a message was revealed to Daniel, who was called Belteshazzar. The message was true, and it concerned a great conflict. And the understanding of the message was given to him in a vision.

New American Standard Bible
In the third year of Cyrus king of Persia a message was revealed to Daniel, who was named Belteshazzar; and the message was true and one of great conflict, but he understood the message and had an understanding of the vision.

King James Bible
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.

Christian Standard Bible
In the third year of King Cyrus of Persia, a message was revealed to Daniel, who was named Belteshazzar. The message was true and was about a great conflict. He understood the message and had understanding of the vision.

Contemporary English Version
In the third year of Cyrus the king of Persia, a message came to Daniel from God, and it was explained in a vision. The message was about a dreadful war, and it was true.

Good News Translation
In the third year that Cyrus was emperor of Persia, a message was revealed to Daniel, who is also called Belteshazzar. The message was true but extremely hard to understand. It was explained to him in a vision.

Holman Christian Standard Bible
In the third year of Cyrus king of Persia, a message was revealed to Daniel, who was named Belteshazzar. The message was true and was about a great conflict. He understood the message and had understanding of the vision.

International Standard Version
In the third year of Cyrus, king of Persia, a message was revealed to Daniel (also known as Belteshazzar). The message was trustworthy and concerned a great conflict. He understood it and had insight concerning the vision.

NET Bible
In the third year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war. He understood the message and gained insight by the vision.

New Heart English Bible
In the third year of Cyrus king of Persia a word was revealed to Daniel, whose name was called Belteshazzar; and the word was true: a great war. And he understood the word, and had understanding of the vision.

GOD'S WORD® Translation
In Cyrus' third year as king of Persia, a message was revealed to Daniel (who had been renamed Belteshazzar). The message was true. It was about a great war. Daniel understood the message because he was given insight during the vision.

JPS Tanakh 1917
In the third year of Cyrus king of Persia a word was revealed unto Daniel, whose name was called Belteshazzar; and the word was true, even a great warfare; and he gave heed to the word, and had understanding of the vision.

New American Standard 1977
In the third year of Cyrus king of Persia a message was revealed to Daniel, who was named Belteshazzar; and the message was true and one of great conflict, but he understood the message and had an understanding of the vision.

Jubilee Bible 2000
In the third year of Cyrus king of Persia the Word was revealed unto Daniel, whose name was called Belteshazzar; and the Word was true, but the time appointed was long: and he understood the Word, and had intelligence in the vision.

King James 2000 Bible
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.

American King James Version
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.

American Standard Version
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, even a great warfare: and he understood the thing, and had understanding of the vision.

Brenton Septuagint Translation
In the third year of Cyrus king of the Persians a thing was revealed to Daniel, whose name was called Baltasar; and the thing was true, and great power and understanding in the vision was given to him.

Douay-Rheims Bible
In the third year of Cyrus king of the Persians, a word was revealed to Daniel surnamed Baltassar, and a true word, and great strength: and he understood the word: for there is need of understanding in a vision.

Darby Bible Translation
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing is true, but the appointed time of trial is long; and he understood the thing, and had understanding of the vision.

English Revised Version
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, even a great warfare: and he understood the thing, and had understanding of the vision.

Webster's Bible Translation
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.

World English Bible
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, even a great warfare: and he understood the thing, and had understanding of the vision.

Young's Literal Translation
In the third year of Cyrus king of Persia, a thing is revealed to Daniel, whose name is called Belteshazzar, and the thing is true, and the warfare is great: and he hath understood the thing, and hath understanding about the appearance.
Study Bible
Daniel's Vision by the Tigris
1In the third year of Cyrus king of Persia, a message was revealed to Daniel, who was called Belteshazzar. The message was true, and it concerned a great conflict. And the understanding of the message was given to him in a vision. 2In those days I, Daniel, was mourning for three full weeks.…
Cross References
Daniel 1:7
The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.

Daniel 1:17
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.

Daniel 1:21
And Daniel remained there until the first year of King Cyrus.

Daniel 2:21
He changes the times and seasons; He removes kings and establishes them. He gives wisdom to the wise and knowledge to the discerning.

Daniel 6:28
So Daniel prospered during the reigns of Darius and of Cyrus the Persian.

Daniel 8:26
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."

Daniel 11:2
Now then, I will tell you the truth: Three more kings will arise in Persia, and then a fourth, who will be far richer than the others. By the power of his wealth, he will stir up everyone against the kingdom of Greece.

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 continued even 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 LORD spoken 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, and put it also in writing, saying, …

whose.

Daniel 1:7
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the 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 name was Belteshazzar, according to the name of my god, and in whom is 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 told is true: wherefore shut thou up the vision; for it shall 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 than they 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 thing is 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 vision is for many 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.







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

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

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

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

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

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

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

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

who
אֲשֶׁר־ (’ă·šer-)
Pronoun - relative
Strong's Hebrew 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 Hebrew 7121: To call, proclaim, read

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

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

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

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

conflict.
וְצָבָ֣א (wə·ṣā·ḇā)
Conjunctive waw | Noun - common singular
Strong's Hebrew 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 Hebrew 998: An understanding

of the message
הַדָּבָ֔ר (had·dā·ḇār)
Article | Noun - masculine singular
Strong's Hebrew 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 Hebrew 995: To separate mentally, understand

in a vision.
בַּמַּרְאֶֽה׃ (bam·mar·’eh)
Preposition-b, Article | Noun - masculine singular
Strong's Hebrew 4758: Sight, appearance, vision
(1) A thing.--A revelation, as Daniel 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 from Daniel 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.).

I . . . was mourning.--It is needless to suppose that Daniel's fast was in consequence of some breaches of the passover ritual, of which his people had been guilty. The Jews were involved in troubles, and had committed sins of faithlessness which justified the prophet in turning to God with fasting and praying. At Jerusalem there were the factious oppositions offered to the newly returned colonists, of which we read in the book of Ezra. They experienced the want of spiritual guides (Ezra 2:63) in one very important matter; nor need we doubt that the circumstances mentioned in Ezra 4:1-6 had occasioned many complications. But there was in Israel the sin of faithessness to God's promises, which grieved the aged seer's heart. The number of those who had obeyed the prophet's command, "Go ye forth from Babylon" (Isaiah 48:20), was comparatively insignificant, and those who should have been foremost in leading their fellow-countrymen--namely, the Levites--had preferred the life in Babylon to the trials and hardships of rebuilding their own city (Ezra 2:40; comp. Ezra 8:15).

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 read חָזון (hazon) instead of חַדָּבָר (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 had יבין, not ובין, before him. Aquila has the same reading; here צָבָא (tzaba) is taken in its usual sense of "host," "And I understood it in vision." Here the LXX. has לִי instead of לו. 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 rendered δύναμις. The text before him has had הוּבין, the hophal, instead of ובין, 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 renders צָבָא by heel, and the Vulgate by fortitudo. 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 in Daniel 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 Bevan says, "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 of Cyrus'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 term dabar, 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 in Numbers 15:23-43, where the Levites' service in the sanctuary is called צָבָא (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 that tzaba 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 Yon Lengerke 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. 10:1-9. This chapter relates the beginning of Daniel's last vision, which is continued to the end of the book. The time would be long before all would be accomplished; and much of it is not yet fulfilled. Christ appeared to Daniel in a glorious form, and it should engage us to think highly and honourably of him. Let us admire his condescension for us and our salvation. There remained no strength in Daniel. The greatest and best of men cannot bear the full discoveries of the Divine glory; for no man can see it, and live; but glorified saints see Christ as he is, and can bear the sight. How dreadful soever Christ may appear to those under convictions of sin, there is enough in his word to quiet their spirits.
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Alphabetical: who a an and Belteshazzar Belteshazzar but called came concerned conflict Cyrus Daniel given great had he him In it Its king message named of one Persia revealed revelation the third to understanding understood vision war was who year

OT Prophets: Daniel 10:1 In the third year of Cyrus king (Dan. Da Dn) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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