The Church Fathers on this verse

Daniel 10:1Meaning & Commentary from the Church Fathers

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.

Douay-Rheims

בִּשְׁנַ֣ת שָׁל֗וֹשׁ לְכ֙וֹרֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס דָּבָר֙ נִגְלָ֣ה לְדָֽנִיֵּ֔אל אֲשֶׁר־נִקְרָ֥א שְׁמ֖וֹ בֵּלְטְשַׁאצַּ֑ר וֶאֱמֶ֤ת הַדָּבָר֙ וְצָבָ֣א גָד֔וֹל וּבִין֙ אֶת־הַדָּבָ֔ר וּבִ֥ינָה ל֖וֹ בַּמַּרְאֶֽה׃

Hebrew (Masoretic text)

The Church Fathers on this verse

3 Church Fathers comment on this verse · 4 commentaries

John Chrysostom

4th centuryChurch Father

Why does he weep once more? If it is indeed the inaugural year of Cyrus' reign, what reason does he have to grieve throughout these many days when he could have simply mourned for one? Furthermore, he receives no reply to his supplications. It appears he is beseeching for the cessation of the disasters, yet God remains silent on this matter, reiterating a message similar to what was expressed previously. The prophet desires the return of all Jews, despite the dire tribulations that await them, and although God seems to wish to deny them their homeland. Here God articulates this point with greater clarity and specificity. Take note that Daniel consistently receives divine visions only after periods of fasting.

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Prior to the interpretation of Nebuchadnezzar's dream, there was a time of fasting; when Gabriel made his appearance, it was also after fasting, along with ashes and a crown of thorns; and now, with the arrival of the angel, we again see fasting and prayer. Yet observe how he is almost vindicated in the eyes of Daniel.

The prophets received guidance in various forms. They were indeed powerful, especially when considering that those who were frail triumphed over Antiochus, a man of numerous conquests. The truth of this revelation stands firm, as it may have been met with skepticism. The mention of Belshazzar serves to lend credibility to the prophet's message by referencing past occurrences. Observe how he also disrupted the observance of Passover, as this feast occurs in the first month. He fasted until the twenty-fourth day of that month, starting from the fourteenth and continuing until the twenty-first, plus two additional days. This indicates how the statutes of the law were already being set aside. Did fear cause you to flee, Daniel? He answers no. Remark how he witnesses his vision in the wilderness, akin to Moses, since the cities abound with noise and turmoil. Similarly, Christ was transfigured upon the mountain.

Jerome of Stridon

4th centuryChurch Father

In the third year of King Cyrus of Persia, a message was imparted to Daniel, known as Belshazzar. This message was both truthful and powerful, and he gained understanding from it. For one must have insight to comprehend a vision. Thus, we read at the conclusion of the first vision that Daniel was present until the first year of King Cyrus (Dan. 1:21). This indicates that he retained his esteemed position among the Chaldeans, adorned in luxurious fabrics and fine linen, enduring until Cyrus ascended, leading to the downfall of the Chaldean kingdom. Subsequently, he began serving under Darius, the son of Asshur, who belonged to the Median lineage and governed the Chaldean realm.

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It is also suggested that this vision occurred in the third year of King Cyrus after the passing of Darius, during whose first year Daniel had sought to understand the intricacies of the seventy weeks. The powerful and true message originates either from God, who will bring it to fruition, or from the prophet, who will grasp its significance.

Theodoret of Cyrus

5th centuryChurch Father

Some believe there has been an error regarding the year mentioned, as the author of the text states: “in the summer of the third year,” rather than “in the summer of the first year.” They cite the words of the blessed Daniel, who commented shortly after the prophecy began: “And Daniel was even unto the first summer of Cyrus the king” (Dan. 1:21). They argue that if Daniel's life extended only to the first year of Cyrus's reign, how could he receive a revelation in the third year? However, it seems to me that the intent here is not to specify an exact timeframe, and that the life of the blessed Daniel was not confined to the first year of Cyrus's rule.

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Furthermore, the text does not indicate the first year using the term 'πρὀτος' (first), but rather 'ἑνὀς' (one), referring to the year of Cyrus's reign. It appears that the Prophet aims to demonstrate to readers of the prophetic writings that he indeed lived until the time of Cyrus, the king of Persia, who liberated the Jewish captives and permitted them to return to their homeland to rebuild the holy temple. This is further confirmed by the holy angel who soon converses with Daniel, stating, “And it came to pass, in the first summer of Cyrus, that there was a swarm in the power and the fortress” (Dan. 11:1), meaning that upon Cyrus’s ascension, I took decisive action to liberate the people from bondage. Toward the conclusion of the text, it is noted, “Cyrus the Persian took the kingdom, and Daniel was cohabiting with the king, and was more glorious than all his friends” (Dan. 14:1, 2). Hence, based on all considerations, the designation of “the third summer” appears to hold true. Consequently, “in the third summer of Cyrus king of Persia, the word was revealed to Daniel, and his name was called Belshazzar.” The word was indeed true, the power was great, and wisdom was granted to him for guidance. The prophet rightfully refers to this revelation as a word and vision; for he beheld the holy angels, heard their discourse, and accurately understood future events. He affirms the truth of the word, so that all may receive what is to be conveyed without hesitation.

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