--- title: "Daniel 10 - Study King James Bible with calvins commentary on the bible" description: "Read Daniel 10 with calvins commentary on the bible commentary. 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 app" image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg" url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/daniel/10" --- [ Read](/kjv/daniel/10)[ Commentary](/study/daniel/10)[ Interlinear](/interlinear/daniel/10) Audio 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.* 2 In those days I Daniel was mourning three full weeks.* 3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.* 4 And in the four and twentieth day of the first month, as I was by the side of the great river, which *is* Hiddekel; 5 Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins *were* girded with fine gold of Uphaz:* 6 His body also *was* like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. 7 And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.* 9 Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. 10 ¶ And, behold, an hand touched me, which set me upon my knees and *upon* the palms of my hands.* 11 And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.** 12 Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. 13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.* 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. 15 And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. 16 And, behold, *one* like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. 17 For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.* 18 Then there came again and touched me *one* like the appearance of a man, and he strengthened me, 19 And said, O man greatly beloved, fear not: peace *be* unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. 20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. 21 But I will shew thee that which is noted in the scripture of truth: and *there is* none that holdeth with me in these things, but Michael your prince.* [Daniel 9](/study/daniel/9) [Daniel 11](/study/daniel/11) ## Commentary To verse 1 We observe the Prophet by no means content with the usual method of address, for the purpose of stirring up the attention of the pious, and of assuring them how worthy of special notice are the prophecies which follow. He marks the time, the third year of King Cyrus, as the Jews were then forbidden by a new edict to build their temple, although liberty to do so had been previously granted to them. He says, “*a word* ” *was made known to him,* and he adds, *the word was true,* although the time was long. The time is treated more at length in the next verse. By saying*, a word was manifested to him,* he is thought to distinguish this prophecy from others, as it was not offered to him by either a dream or a vision. He uses the word מראה, *merah,* a “*vision,* ” at the end of this verse, but I do not see why the noun “word” should be taken in so restricted a sense. Interpreters, again, seek for a reason why he mentions his own name as Belteshazzar; some think it celebrates some honor to which he was raised; others treat it as commending the superiority of his abilities, as the name implies — descended from heaven; while others bring forward various conjectures. I have no hesitation in stating Daniel’s wish to erect some illustrious monument of his vocation among the Medes, Persians, and Chaldeans. There, most probably, he was usually called Belteshazzar, and the name Daniel was almost buried in oblivion, and so he wished to testify to his being no stranger to the people of God, although he suffered a foreign name to be imposed upon him; for we have already seen the impossibility of his avoiding it. I therefore think the Prophet had no other intention than to render this prophecy notorious throughout all those regions in which he was well known under the name of Belteshazzar. Besides this, he wished to testify to his fellow-countrymen that he was not entirely cut off from the Church through being called Belteshazzar by the Chaldees; for he was always the same, and while banished from his country, was endued with the Spirit of prophecy, as we have previously seen. As the name of Daniel was almost unknown in Chaldea, he wished to make known the existence of both his names. It now follows, *And there is truth in the word* Daniel here commends the certainty of the prophecy, as if he had said, I bring nothing before you but what is firm and stable, and whose actual performance the faithful ought confidently to expect. *There is truth in the word,* says he; meaning, there was no room for doubting his assertions, for he had been divinely instructed in events which should be fulfilled in their own time. I understand what follows to mean, although the time should be long. Some of the Rabbis take צבא *, tzeba,* for the angelic hosts, which is quite absurd in this place. The word signifies “army” as well as an appointed time, but the exposition which they thrust upon the passage cannot stand its ground. The particle “and,” as I think, must here be taken adversatively, in the sense of “although.” Thus the Prophet proclaims our need of calmness of mind, and patient endurance, until God shall really complete and perform what he has verbally announced. This feeling ought to be extended to all prophecies. We know how ardent are the dispositions of men, and how hastily they are carried away by their own desires. We are compelled, therefore, to curb our impetuosity, if we wish to make progress in the school of God, and we must admit this general principle: If a promise should tarry, wait for it; for it will surely come, and will not delay. ([Habakkuk 2:3](/kjv/habakkuk/2/3)) Here Daniel affirms in a special sense, *the time will be long* this would restrain the faithful from rushing headlong with too much haste; they would command their feelings, and remain tranquil till the full maturity of the period should arrive. He afterwards adds, *He understood the vision;* by this assertion he confirms the prophecy which he is about to explain, and thus assures us of his not uttering anything either perplexed or obscure. He also induces all the pious to hope for the exercise of the same understanding as he had himself attained; as if he had said, I know what God wished; he has explained to me by his angel various events which I will now set forth in their own order; let every one peruse these prophecies attentively and reverently, and may God grant him the same gift of understanding, and lead him to certain knowledge. The information conveyed by the Prophet belongs to all the pious, to deter them from sluggishness and despair. At the first glance this teaching may appear very obscure, but they must seek from the Lord that light of manifestation which he deigned to bestow upon the Prophet himself. 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