Statement of belief: “Sanctify them through thy truth: thy word is truth.” (John 17:17 KJV)

Created 5929± 08 24 2025 [2008-11-24]

Last edited 5929± 12 21 2025 [2009-03-19]

Re Daniel 10:1, 2, 3, 4, &13:

Did Daniel Fast for a full Three Weeks OR

Did Daniel Observe the Feast of Unleavened Bread During the Third Week?

Abstract:

Not being familiar with God’s appointed times and seasons, e.g. with the three annual feasts, makes a tremendous difference for one’s understanding of the Scriptures. When this is true for the translators of the Scriptures it affects their best efforts in translating - to the continued detriment of the readership.

In order to more fully attain the intended blessings of the Scriptures, it behooves each one of us to do what we can to bring each our understanding of the Scriptures closer to the original.

In the considerations below I am first looking at the more likely meaning of the dates referenced in Daniel chapter 10.

Additionally, at the end I am exploring the possibility that the special mention of Aviv 24, i.e. two days subsequent to the end of the Feast of Unleavened Bread, is an indication of it falling on a regular weekly Seventh-Day Shabbat in that particular year. At one time this exploratory adventure seemed a little like shooting myself in my foot. Even so, even then I found it a valuable exercise, in spite of the fact that at the time the result of my hypothesis did not seem to support my original thesis. Nevertheless, in the end it did support my original thesis!

Praise the Lord!

Scriptural considerations:

How important are correct references to time? Does it make a difference to you if you make a date “for three weeks” or “during the third week?”

The background is important for understanding the context correctly, is it not? When we don’t we are likely to misunderstand one another, are we not?

Daniel was an Israelite from Judah. As is well known, Passover and the Feast of Unleavened Bread is one of the most important annual sacred Feasts among God’s People. Per the Torah instructions (Leviticus 23:6) the third week of the first month, i.e. the 15^th through 21^st, constitutes the Feast of Unleavened Bread. During these seven days no leavened bread is to be eaten in commemoration of the rushed events of the exodus out of Egypt. What’s more natural than to call these seven days a fast, that is, a period of time when certain desirable foods are abstained from?

Thus it was only natural for Daniel to follow the Scriptural tradition and the teachings of the Torah by abstaining from certain things commonly enjoyed at other times. The details of this particular fast of Daniel are outlined in Daniel 10:3. Cf. that text (below) with this passage from Leviticus 23:6:

Lev 23:6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.

Thus, what is more likely based upon these familiar circumstances and Torah instructions? Did Daniel fast “for three weeks” or “during the third sevens of days” or perhaps even on “the third [of the three] Shabbats [of the Feast of Unleavened Bread?]” Let’s look more closely at the grammar. It is easy! In Hebrew a plural word ends with the two letters “ים-” (masc) or “ות-” (fem.) Thus, “day” in Hebrew is “יום” and “days” is “ימים.” Now, let’s look at Daniel 10:13 (KJV.) Why is KJV translating the original singular word “יום” into the plural “days?” Isn’t the correct translation one that is using the singular format “on day^H3117 one^H259 and twenty^H6242” ?!

What about the second and third verses? What’s the dictionary definition of the word translated “three” (KJV?) Is it “three” or “third?” Or, could it be either one? Could it be that the translator stood before a choice of translations without having enough calendrical background knowledge to make a certain and correct choice?:

H7969

שׁלשׁה שׁלושׁה שׁלשׁ שׁלושׁ

The last two forms being masculine; a primitive number; three; occasionally (ordinal) third, or (multiplicative) thrice.

(Strong’s Exhaustive Concordance of the Bible)

Are these passages pointing to “three weeks” or to one particular week of the year, i.e. to the Feast of Unleavened Bread? What can we learn from Daniel 10:4, 13? There is no question but that these last two verses are pointing to a day immediately following upon the Feast of Unleavened Bread, is there? (Cf. also the translation at this link which should harmonize with this TLT+ translation albeit somewhat differently expressed in terms of the Count of Omer!)

Dan 10:1 (TLT+) In the third^H7969 year^H8141 of Cyrus^H3566 king^H4428 of Persia^H6539 a thing^H1697 was revealed^H1540 unto Daniel,^H1840 whose^H834 name^H8034 was called^H7121 Belteshazzar;^H1095 and the thing^H1697 was true,^H571 but the time appointed^H6635 was long:^H1419 and he understood^{H995 (H853)} the thing,^H1697 and had understanding^H998 of the vision.^H4758

Dan 10:2 (TLT+) In those^H1992 days^H3117 I^H589 Daniel^H1840 was^H1961 taking a time out^H5⁸ during week^{H7620, H3117} three^H7969 for the Feast of Unleavened Bread.

Dan 10:3 (TLT+) I ate^H398 no^H3808 pleasant^H2530 bread,^H3899 neither^H3808 came^H935 flesh^H1320 nor wine^H3196 in^H413 my mouth,^H6310 neither^H3808 did I anoint myself at all,^{H5480 H5480} till^H5704 week^{H7620, H3117} three^H7969 was completed.^H4390

Dan 10:4 (TLT+) And in the four^H702 and twentieth^H6242 day^H3117 of the first^H7223 month,^H2320 as I^H589 was^H1961 by^H5921 the side^H3027 of the great^H1419 river,^H5104 which^H1931 is Hiddekel;^H2313

Dan 10:12 (TLT+) Then said he unto me, Fear not, Daniel: for from the first day of the Feast of Unleavened Bread 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.

Dan 10:13 (TLT+) But the prince^H8269 of the kingdom^H4438 of Persia^H6539 stood^H5975by himself until before^H5048 day^H3117 one^H259 and twenty^H6242 but, lo,^H2009 from the likeness of power^H4317 the first^H259 of the foremost^H7223 of princes^H8269 came^H935 for my protection;^H5826 and I^H589 remained^H3498 there^H8033 with^H681 the kings^H4428 of Persia.^H6539

Dan 10:1 (KJV) In the third^H7969 year^H8141 of Cyrus^H3566 king^H4428 of Persia^H6539 a thing^H1697 was revealed^H1540 unto Daniel,^H1840 whose^H834 name^H8034 was called^H7121 Belteshazzar;^H1095 and the thing^H1697 was true,^H571 but the time appointed^H6635 was long:^H1419 and he understood^{H995 (H853)} the thing,^H1697 and had understanding^H998 of the vision.^H4758

Dan 10:2 (KJV) In those^H1992 days^H3117 I^H589 Daniel^H1840 was^H1961 mourning^H56 three^H7969 full^H3117 weeks.^H7620

Dan 10:3 (KJV) I ate^H398 no^H3808 pleasant^H2530 bread,^H3899 neither^H3808 came^H935 flesh^H1320 nor wine^H3196 in^H413 my mouth,^H6310 neither^H3808 did I anoint myself at all,^{H5480 H5480} till^H5704 three^H7969 whole^H3117 weeks^H7620 were fulfilled.^H4390

Dan 10:4 (KJV) And in the four^H702 and twentieth^H6242 day^H3117 of the first^H7223 month,^H2320 as I^H589 was^H1961 by^H5921 the side^H3027 of the great^H1419 river,^H5104 which^H1931 is Hiddekel;^H2313

Dan 10:12 (KJV) 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.

Dan 10:13 (KJV) But the prince^H8269 of the kingdom^H4438 of Persia^H6539 withstood^{H5975 H5048} me one^H259 and twenty^H6242 days:^H3117 but, lo,^H2009 Michael,^H4317 one^H259 of the chief^H7223 princes,^H8269 came^H935 to help^H5826 me; and I^H589 remained^H3498 there^H8033 with^H681 the kings^H4428 of Persia.^H6539

Dan 10:1 בשׁנת^H8141 שׁלושׁ^H7969 לכורשׁ^H3566 מלך^H4428 פרס^H6539 דבר^H1697 נגלה^H1540 לדניאל^H1840 אשׁר^H834 נקרא^H7121 שׁמו^H8034 בלטשׁאצר^H1095 ואמת^H571 הדבר^H1697 וצבא^H6635 גדול^H1419 ובין^H995 את^H853 הדבר^H1697 ובינה^H998 לו במראה׃^H4758

Dan 10:2 בימים^H3117 ההם^H1992 אני^H589 דניאל^H1840 הייתי^H1961 מתאבל^H56 שׁלשׁה^H7969 שׁבעים^H7620 ימים׃^H3117

Dan 10:3 לחם^H3899 חמדות^H2530 לא^H3808 אכלתי^H398 ובשׂר^H1320 ויין^H3196 לא^H3808 בא^H935 אל^H413 פי^H6310 וסוך^H5480 לא^H3808 סכתי^H5480 עד^H5704 מלאת^H4390 שׁלשׁת^H7969 שׁבעים^H7620 ימים׃^H3117

Dan 10:4 וביום^H3117 עשׂרים^H6242 וארבעה^H702 לחדשׁ^H2320 הראשׁון^H7223 ואני^H589 הייתי^H1961 על^H5921 יד^H3027 הנהר^H5104 הגדול^H1419 הוא^H1931 חדקל׃^H2313

Dan 10:12 ויאמר^H559 אלי^H413 אל^H408 תירא^H3372 דניאל^H1840 כי^H3588 מן^H4480 היום^H3117 הראשׁון^H7223 אשׁר^H834 נתת^H5414 את^H853 לבך^H3820 להבין^H995 ולהתענות^H6031 לפני^H6440 אלהיך^H430 נשׁמעו^H8085 דבריך^H1697 ואני^H589 באתי^H935 בדבריך׃^H1697

Dan 10:13 ושׂר^H8269 מלכות^H4438 פרס^H6539 עמד^H5975 לנגדי^H5048 עשׂרים^H6242 ואחד^H259 יום^H3117 והנה^H2009 מיכאל^H4317 אחד^H259 השׂרים^H8269 הראשׁנים^H7223 בא^H935 לעזרני^H5826 ואני^H589 נותרתי^H3498 שׁם^H8033 אצל^H681 מלכי^H4428 פרס׃^H6539

On the very pregnant implications of verse 13:

Recognizing the correct correlation between time and the key players of this verse is key to a correct interpretation of this verse. We have learned before that:

1. Cambyses, the son of Cyrus was delivered on or before Nisan 4, 533 BCE;

2. Cambyses, the son of Cyrus began his reign within a year following Tishri 22, 531 BCE;

3. Cambyses, the father of Cyrus was alive and well before Cyrus’ wedding and that he died several years before Cyrus’ death; and

4. The 3^rd Scriptural year of Cyrus began Tishri 22, 532 BCE; it follows that the dates of Daniel 10 pertain to Aviv, 531 BCE.

Noticing the wording of verse 13 in this setting at first makes me consider whether Cyrus’ father Cambyses died on Aviv 21, 531 BCE [notice the singular of the first word “ושׂר” of the verse and the word “לנגדי” which I believe is referencing the given date rather than the speaker, i.e. a construct state.] However, since it is the word ‘tzar’ or “a head person, prince” etc. that is used, this may not be the case and more likely it would reference the single firstborn son of Cyrus. Furthermore, it looks as though Cyrus’ second son Tanaoxares or Smerdis was born this same day [notice the words “והנה,” Lo and behold!, “מיכאל,” which upon consideration of its elements ‘from,’ ‘cause,’ and ‘power,’ may be translated “in the likeness of the father” etc.. At the very least I see the word “השׂרים,” i.e. the plural reference to that word as evidence of this second son having come into existence at this time. Most importantly, I notice, at the end of the verse, the reference to “kings of Persia” in the plural [construct state,] “מלכי פרס,” indicating that at this point we are seeing formal co-reign between two kings. But who were they? Cyrus’ father had made it clear to Cyrus that he, the father was to remain king of Persia until his death while leaving Cyrus as his heir. It should be noted though that this statement, as reflected by Xenophon, was made prior to Cyrus’ wedding and his reception of “all of Media,” which made him king of Media. Given that the 3^rd year of Cyrus did not coincide with, but was followed by, Cyrus’ son’s accession year, Daniel’s reference to “kings” in the plural cannot very well reference a son of Cyrus, but must refer to Cyrus and his father, Cambyses, king of Persia. Thus we may conclude that at this point both Cyrus and his father were alive and that both were being included in Daniel’s phrase “the kings of Persia.”

Re the beginning and end of reign of Cambyses, king of Persia, Cyrus’ father:

Based on our considerations re Daniel 10:3 above it is apparent that Cambyses, Cyrus’ father, was still alive in Cyrus’ 3^rd Scriptural year of reign, which year began Tishri 22, 532 BCE. Considering also the established fact that the accession year of Cambyses, Cyrus’ son, began in the following year, the Scriptural year beginning Tishri 22, 531 BCE, and Xenophon’s statement re him being at the time of Cyrus’ death “long since dead,” I don’t find it unlikely that Cyrus appointed his then 3 year old son Cambyses to king of Persia at the time of death of Cambyses, Cyrus’ father. Considering also Cyrus wisdom and the respect he showed for his father’s words of wisdom as reflected by Xenophon I find support for such a conclusion re the time of death of Cambyses in that also. Accordingly, I find a tentative basis that Cambyses, Cyrus’ father and king of Persia died in the Scriptural year beginning Tishri 22, 531 BCE. The first time I see Cambyses, Cyrus’ father, being referenced as king of Persia is at the time prior to the fall of Babylon at the time when Cyaxares sent word to Cambyses asking for help against those plotting against the Median kingdom, i.e. the Scriptural year beginning Tishri 22, 536 BCE.

Conclusion:

I find that a more correct translation of Daniel 10:1-13 is in accord with the (TLT) translation indicated above and that reference is being made to the seven days, or even to the Shabbats, of the third week of the first month.

Additional considerations re an hypothesis that the Aviv 24 of Daniel 10:4 fell on a regular weekly Shabbat:

Studying the particulars relative to time designations and Daniel Chapter ten, I find that reference is being made, not to “three weeks” but to “the third sevens of days,” i.e. to the third week of the first lunar month which constitutes the Feast of Unleavened Bread.

Perhaps this difference may seem to some to be moot and of little significance? Yet, in my overall study of Scriptural chronology I find this difference of some importance:

Recognizing the tremendous importance placed by the Scriptures upon correct Sabbath keeping and of the blessings in consequence thereof I find it quite possible that the 24^th day of the 1^st month referenced in Daniel 10:4 may indeed be a regular weekly Seventh Day Shabbat, or else why isn’t Daniel minding his secular responsibilities rather than the thoughts more commonly considered upon the Shabbats ordained by our Creator?

In consequence, I might find that this particular astronomical coincidence, a weekly Shabbat vs. the 24^th day of the 1^st month, may help me confirm which particular year is being pointed to by the words: “In the third year of Cyrus king of Persia” Dan 10:1.

It is commonly believed that Babylon was sacked by king Cyrus of Persia on October 13, 539 [Tishri 16, 539 BCE.] Is this date being confirmed by the above referenced passages and other considerations? At one point I believed that the accession year of Cyrus was to be reckoned from the death of his uncle Cyaxares, king of the Medes aka Darius the Median. Nevertheless, if the commonly taught date re the fall of Babylon was to be correct, Cyrus’ 3^rd year of reign according to Jewish and Scriptural reckoning would be the one in which Tishri 16, 536 BCE is found.

The first question of some importance is then: Reckoning from Tishri 16, 539 BCE, which Feast of Unleavened Bread belongs within the corresponding “3^rd year of Cyrus?” Is it the one in Abib, 536 BCE or the one in Abib, 535 BCE? Considering my findings re the Scriptural end of the year, I find that, contrary to common belief, Abib 536 BCE would be the correct answer. Thus also, if the above assumptions were all to be correct, then Abib 24, 536 BCE was a Seventh Day Shabbat. Can this be confirmed or, if not, could Abib 24, 535 BCE be a Shabbat?

First I find (using NASA’s astronomical tables of the phases of the moon) that Abib 24, 536 BCE began at sunset on (March 23 or 24 or) April 21 or 22, 536 BCE and Abib 24, 535 BCE began at sunset April 11 or 12 (or May 10 or 11,) 535 BCE.

Next, I find (using the calculator at http:\\www.nr.com\julian.html (and Julian Day Number Calculations.mht)) that these dates correspond to the following days of the week:

1. Abib 24, 536 BCE began at sunset on (in the unlikely event that there was aviv by Feb 28, Fri March 23 or Sat 24 or else) Sat April 21 or Sun 22, 536 BCE

2. Abib 24, 535 BCE began at sunset Thu April 11 or, in the somewhat unlikely event of bad weather on March 19, Fri April 12 (or, in the unlikely event that the barley was not yet aviv [a stage of ripening] by Mar 19, 535 BCE: Fri May 10 or Sat 11,) 535 BCE

Thus, I conclude that, provided the anniversary of Babylon’s fall and the beginning of the reign of Cyrus were to be reckoned from Tishri 16, 539 BCE, based upon my considerations above re the date Abib 24 of Daniel 10:4, that either year would be possible, but that both years would require a somewhat unusual situation in order for Abib 24 to fall on a Shabbat.

Next, I wish to consider also whether it be possible that Abib 24 was a Shabbat in Cyrus’ 3^rd Babylonian year of reign (i.e. 531 BCE) or in Cyrus’ 3^rd Scriptural year (which Scriptural year, based upon the death of the king of Media would be 530 BCE, however upon further consideration and study I find that it is 531 BCE) I find accordingly that Abib 24, 531 BCE began (if there was aviv by March 5, at sunset Tue March 28 or Wed March 29 or else) at sunset Thu April 27, 531 BCE, or, if there was bad wheather on April 4, Fri 28, 531 BCE. Given the above considerations re Daniel 10:4, I find that this too is possible and yet also requiring a slightly unusual situation.

Considering the same question relative to 530 BCE, Cyrus’ 3^rd Scriptural year of reign, I find accordingly that Abib 24, 530 BCE began at sunset Mon April 16 or Tue 17, 530 BCE. Given the above considerations re Daniel 10:4, I find that this is not possible though at one point I was convinced that indeed this is the most likely year being referenced by Daniel 10:1, 4.

Lastly, let me list the all the dates under consideration for Aviv 24 of Dan 10:4 for the years 536 BCE through 529 BCE:

1. Abib 24, 536 BCE began at sunset on (in the unlikely event that there was aviv by Feb 28, Fri March 23 or Sat 24 or else on) Sat April 21 or Sun 22, 536 BCE,

2. Abib 24, 535 BCE began at sunset Thu April 11 or, in the unlikely event of bad weather on March 19, at sunset Fri April 12 (or, in the unlikely event that the barley was not yet aviv [a stage of ripening] by Mar 19, 535 BCE: At sunset Fri May 10 or Sat 11,) 535 BCE,

3. Abib 24, 534 BCE began at sunset, if aviv by Mar 8, 534 BCE, Mon Mar 31 or Tue April 1, or else at sunset Wed April 30 or Thu May 1, 534 BCE.

4. Abib 24, 533 BCE (a leap year) began at sunset, if aviv by Feb 26, 533 BCE, Sat Mar 20 or Sun 21, or else April (Sun 18,) Mon 19 or Tue 20, BCE.

5. Abib 24, 532 BCE began at sunset, if aviv by March 16, 532 BCE, Fri April 8 or Sat April 9, or else May (Sat 7,) Sun 8 or Mon 9, 532 BCE.

6. Abib 24, 531 BCE began at sunset (if there was aviv by March 5; Tue March 28 or Wed 29 or else at sunset) Thu April 27 or (if there was bad wheather on April 4) Fri April 28, 531 BCE,

7. Abib 24, 530 BCE began at sunset Mon April 16 or Tue April 17, 530 BCE,

8. Abib 24, 529 BCE began at sunset Fri April 4 or Sat April 5, or else Sun May 4 or Mon May 5, 529 BCE.

In summary, if the Aviv 24 of Daniel 10:4 was a Shabbat, then Cyrus’ 3^rd year of reign fell in one of the years 536, 535, 532, 531 or 529 BCE, but not in 534, 533 or 530 BCE. (Among these years the year requiring the least unusual seasonal circumstances would be 532 or 529 BCE.)

These arguments are of historical interest only and do not pertain to the real events:

However, if Cyrus’ 3^rd year as referenced in Daniel 10 is reckoned per the Babylonian calendar, which it shouldn’t be if Daniel is using the same system of reckoning as he does in Daniel 1, then Cyrus’ decree was issued in his 1^st Babylonian year of reign, which Babylonian year was subsequent to Darius the Median’s 1^st Babylonian year of reign, which Babylonian year was subsequent to the completion of the 70 Babylonian years of captivity, then, given that Nebuchadnezzar’s 1^st Babylonian year of reign began in 604 BCE, Cyrus’ 1^st year was reckoned per the Babylonian calendar as beginning no earlier than Aviv 1, 533 BCE and Cyrus’ 3^rd year was reckoned as beginning no earlier than Abib 1, 531 BCE. Accordingly, Daniel 10:4 would be dated beginning at sunset Fri April 28, 531 BCE.

However, if Daniel is using Scriptural reckoning in Daniel 10 as expected based on his practice in Daniel 1, and if as I have found, Cyrus’ decree was issued in his 1^st Scriptural year of reign, which Scriptural year was subsequent to Darius the Median’s 2^nd Scriptural year of reign, which was subsequent to the completion of the 70 Scriptural years captivity, then, given that Nebuchadnezzar’s 1^st Scriptural year of reign began in 605 BCE, Cyrus’ 1^st year was reckoned per the Babylonian calendar as beginning no earlier than Tishri 22, 533 BCE and Cyrus’ 3^rd year was reckoned as beginning no earlier than Tishri 22, 531 BCE. Accordingly, Daniel 10:4 would be dated beginning at sunset Mon April 16 or Tue April 17, 530 BCE.

If, on the other hand, Cyrus’ accession year was reckoned as concurrent with the year of the fall of Babylon and if that happened on Tishri 16, 539 BCE as most commonly believed, then Dan 10:4 would be dated beginning at sunset Fri March 23, 536 BCE. Else, if Cyrus’ accession year was reckoned as beginning either one, four or five years subsequent to the fall of Babylon, as commonly placed on Tishri 16, 539 BCE, then Dan 10:4 may still be dated on a Shabbat.

In summary then, although my hypothesis re Abib 24 being a Shabbat could also be used in support of the conventional dating I am working on refuting and revising, more importantly, it is supported by the most exact solution I’ve found for the event as they did happen.

But, when did Belshazzar’s feast occur?

What was the event being celebrated at Belshazzar’s feast on “Tishri 16?” Why were the vessels from the temple in Jerusalem being used? Was there a reason for this? What Babylonian anniversaries were being celebrated at that time of the year? If such an anniversary could be identified which was being dated in terms of a different calendar, then one could more firmly date this event. Or, could it be that this Babylonian celebration was nothing other than a prolonged gathering beginning on and constituting the convocation of a First Day of the Feast of Tabernacles on Tishri 15, i.e. one of the three Scriptural feasts instituted by our Creator once and “for ever” in consequence of Ex. 12:14, 17; 14:13; 15:18; 21:6; 31:17; 32:13; Lev. 10:9; 16:29, 31; 23:14, 21, 31, 41; 25:23; Deut. 4:40; 5:29; 12:28?

“15. …when he [Cyrus] heard that a certain festival had come round in Babylon, during which all Babylon was accustomed to drink and revel all night long, Cyrus took a large number of men, just as soon as it was dark, and… opened up the heads of the trenches at the river…” (SDA Bible Student's Sourcebook [i.e. SDA Bible Commentary,] Vol. 9, p.305; Source: Xenophon Cyropaedia vii. 5. 10, 13, 15, 16, 26-30; translated by Walter Miller, Vol. 2 (Cambridge, Mass.: Harvard University Press, 1943), pp. 265,267, 269, 271, 273.)

In the end, as it turns out, the common teaching that the fall of Babylon occurred on Tishri 16 and October 13, 539 BCE is found to be in error. The revised date is Tammuz 16, June 21, 534 BCE (which was 8 or 9 days before summer solstice day at that time.) Furthermore, the reigning king, under whom Cyrus served at the time, was Darius the Mede who died on or shortly before the subsequent Adar 27, 533 BCE. Accordingly the reign of Cyrus per Babylonian reckoning began at the time of his wedding shortly following the fall of Babylon when he received all of the land of Media as a dowry from the king of Media and certainly no later than at the time of death of the latter king on or before Adar 27 or 28. Thus the 1^st Babylonian year of reign of Cyrus is reckoned from Nisan/Aviv 1, 533 BCE and the 1^st Scriptural year of reign of Cyrus is reckoned from Tishri 22, 534 BCE.

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