1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;
5 We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:
6 Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.
7 O LORD, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
8 O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him;
10 Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.
11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.
12 And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
13 As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.
14 Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.
15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.
16 O LORD, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.
17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.
18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.
19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;
21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
1 In the first H259 year H8141 of Darius H1867 the son H1121 of Ahasuerus, H325 of the seed H2233 of the Medes, H4074 which was made king H4427 over the realm H4438 of the Chaldeans; H3778
2 In the first H259 year H8141 of his reign H4427 I Daniel H1840 understood H995 by books H5612 the number H4557 of the years, H8141 whereof the word H1697 of the LORD H3068 came to Jeremiah H3414 the prophet, H5030 that he would accomplish H4390 seventy H7657 years H8141 in the desolations H2723 of Jerusalem. H3389
3 And I set H5414 my face H6440 unto the Lord H136 God, H430 to seek H1245 by prayer H8605 and supplications, H8469 with fasting, H6685 and sackcloth, H8242 and ashes: H665
4 And I prayed H6419 unto the LORD H3068 my God, H430 and made my confession, H3034 and said, H559 O H577 Lord, H136 the great H1419 and dreadful H3372 God, H410 keeping H8104 the covenant H1285 and mercy H2617 to them that love H157 him, and to them that keep H8104 his commandments; H4687
5 We have sinned, H2398 and have committed iniquity, H5753 and have done wickedly, H7561 and have rebelled, H4775 even by departing H5493 from thy precepts H4687 and from thy judgments: H4941
6 Neither have we hearkened H8085 unto thy servants H5650 the prophets, H5030 which spake H1696 in thy name H8034 to our kings, H4428 our princes, H8269 and our fathers, H1 and to all the people H5971 of the land. H776
7 O Lord, H136 righteousness H6666 belongeth unto thee, but unto us confusion H1322 of faces, H6440 as at this day; H3117 to the men H376 of Judah, H3063 and to the inhabitants H3427 of Jerusalem, H3389 and unto all Israel, H3478 that are near, H7138 and that are far off, H7350 through all the countries H776 whither thou hast driven H5080 them, because of their trespass H4604 that they have trespassed H4603 against thee.
8 O Lord, H136 to us belongeth confusion H1322 of face, H6440 to our kings, H4428 to our princes, H8269 and to our fathers, H1 because we have sinned H2398 against thee.
9 To the Lord H136 our God H430 belong mercies H7356 and forgivenesses, H5547 though we have rebelled H4775 against him;
10 Neither have we obeyed H8085 the voice H6963 of the LORD H3068 our God, H430 to walk H3212 in his laws, H8451 which he set H5414 before H6440 us by H3027 his servants H5650 the prophets. H5030
11 Yea, all Israel H3478 have transgressed H5674 thy law, H8451 even by departing, H5493 that they might not obey H8085 thy voice; H6963 therefore the curse H423 is poured H5413 upon us, and the oath H7621 that is written H3789 in the law H8451 of Moses H4872 the servant H5650 of God, H430 because we have sinned H2398 against him.
12 And he hath confirmed H6965 his words, H1697 which he spake H1696 against us, and against our judges H8199 that judged H8199 us, by bringing H935 upon us a great H1419 evil: H7451 for under the whole heaven H8064 hath not been done H6213 as hath been done H6213 upon Jerusalem. H3389
13 As it is written H3789 in the law H8451 of Moses, H4872 all this evil H7451 is come H935 upon us: yet made we not our prayer H2470 before H6440 the LORD H3068 our God, H430 that we might turn H7725 from our iniquities, H5771 and understand H7919 thy truth. H571
14 Therefore hath the LORD H3068 watched H8245 upon the evil, H7451 and brought H935 it upon us: for the LORD H3068 our God H430 is righteous H6662 in all his works H4639 which he doeth: H6213 for we obeyed H8085 not his voice. H6963
15 And now, O Lord H136 our God, H430 that hast brought H3318 thy people H5971 forth H3318 out of the land H776 of Egypt H4714 with a mighty H2389 hand, H3027 and hast gotten H6213 thee renown, H8034 as at this day; H3117 we have sinned, H2398 we have done wickedly. H7561
16 O Lord, H136 according to all thy righteousness, H6666 I beseech thee, let thine anger H639 and thy fury H2534 be turned away H7725 from thy city H5892 Jerusalem, H3389 thy holy H6944 mountain: H2022 because for our sins, H2399 and for the iniquities H5771 of our fathers, H1 Jerusalem H3389 and thy people H5971 are become a reproach H2781 to all that are about H5439 us.
17 Now therefore, O our God, H430 hear H8085 the prayer H8605 of thy servant, H5650 and his supplications, H8469 and cause thy face H6440 to shine H215 upon thy sanctuary H4720 that is desolate, H8076 for the Lord's H136 sake.
18 O my God, H430 incline H5186 thine ear, H241 and hear; H8085 open H6491 thine eyes, H5869 and behold H7200 our desolations, H8074 and the city H5892 which is called H7121 by thy name: H8034 for we do not present H5307 our supplications H8469 before H6440 thee for our righteousnesses, H6666 but for thy great H7227 mercies. H7356
19 O Lord, H136 hear; H8085 O Lord, H136 forgive; H5545 O Lord, H136 hearken H7181 and do; H6213 defer H309 not, H408 for thine own sake, O my God: H430 for thy city H5892 and thy people H5971 are called H7121 by thy name. H8034
20 And whiles I was speaking, H1696 and praying, H6419 and confessing H3034 my sin H2403 and the sin H2403 of my people H5971 Israel, H3478 and presenting H5307 my supplication H8467 before H6440 the LORD H3068 my God H430 for the holy H6944 mountain H2022 of my God; H430
21 Yea, whiles I was speaking H1696 in prayer, H8605 even the man H376 Gabriel, H1403 whom I had seen H7200 in the vision H2377 at the beginning, H8462 being caused to fly H3286 swiftly, H3288 touched H5060 me about the time H6256 of the evening H6153 oblation. H4503
22 And he informed H995 me, and talked H1696 with me, and said, H559 O Daniel, H1840 I am now come forth H3318 to give thee skill H7919 and understanding. H998
23 At the beginning H8462 of thy supplications H8469 the commandment H1697 came forth, H3318 and I am come H935 to shew H5046 thee; for thou art greatly beloved: H2532 therefore understand H995 the matter, H1697 and consider H995 the vision. H4758
24 Seventy H7657 weeks H7620 are determined H2852 upon thy people H5971 and upon thy holy H6944 city, H5892 to finish H3607 the transgression, H6588 and to make an end H8552 H2856 of sins, H2403 and to make reconciliation H3722 for iniquity, H5771 and to bring in H935 everlasting H5769 righteousness, H6664 and to seal up H2856 the vision H2377 and prophecy, H5030 and to anoint H4886 the most H6944 Holy. H6944
25 Know H3045 therefore and understand, H7919 that from the going forth H4161 of the commandment H1697 to restore H7725 and to build H1129 Jerusalem H3389 unto the Messiah H4899 the Prince H5057 shall be seven H7651 weeks, H7620 and threescore H8346 and two H8147 weeks: H7620 the street H7339 shall be built H1129 again, H7725 and the wall, H2742 even in troublous H6695 times. H6256
26 And after H310 threescore H8346 and two H8147 weeks H7620 shall Messiah H4899 be cut off, H3772 but not for himself: and the people H5971 of the prince H5057 that shall come H935 shall destroy H7843 the city H5892 and the sanctuary; H6944 and the end H7093 thereof shall be with a flood, H7858 and unto the end H7093 of the war H4421 desolations H8074 are determined. H2782
27 And he shall confirm H1396 the covenant H1285 with many H7227 for one H259 week: H7620 and in the midst H2677 of the week H7620 he shall cause the sacrifice H2077 and the oblation H4503 to cease, H7673 and for the overspreading H3671 of abominations H8251 he shall make it desolate, H8074 even until the consummation, H3617 and that determined H2782 shall be poured H5413 upon the desolate. H8074
1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans,
2 in the first year of his reign I, Daniel, understood by the books the number of the years whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years.
3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting and sackcloth and ashes.
4 And I prayed unto Jehovah my God, and made confession, and said, Oh, Lord, the great and dreadful God, who keepeth covenant and lovingkindness with them that love him and keep his commandments,
5 we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from thy precepts and from thine ordinances;
6 neither have we hearkened unto thy servants the prophets, that spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.
7 O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
8 O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
9 To the Lord our God belong mercies and forgiveness; for we have rebelled against him;
10 neither have we obeyed the voice of Jehovah our God, to walk in his laws, which he set before us by his servants the prophets.
11 Yea, all Israel have transgressed thy law, even turning aside, that they should not obey thy voice: therefore hath the curse been poured out upon us, and the oath that is written in the law of Moses the servant of God; for we have sinned against him.
12 And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil; for under the whole heaven hath not been done as hath been done upon Jerusalem.
13 As it is written in the law of Moses, all this evil is come upon us: yet have we not entreated the favor of Jehovah our God, that we should turn from our iniquities, and have discernment in thy truth.
14 Therefore hath Jehovah watched over the evil, and brought it upon us; for Jehovah our God is righteous in all his works which he doeth, and we have not obeyed his voice.
15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.
16 O Lord, according to all thy righteousness, let thine anger and thy wrath, I pray thee, be turned away from thy city Jerusalem, thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are round about us.
17 Now therefore, O our God, hearken unto the prayer of thy servant, and to his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.
18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousness, but for thy great mercies' sake.
19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God, because thy city and thy people are called by thy name.
20 And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Jehovah my God for the holy mountain of my God;
21 yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
22 And he instructed me, and talked with me, and said, O Daniel, I am now come forth to give thee wisdom and understanding.
23 At the beginning of thy supplications the commandment went forth, and I am come to tell thee; for thou art greatly beloved: therefore consider the matter, and understand the vision.
24 Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
25 Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times.
26 And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined.
27 And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations `shall come' one that maketh desolate; and even unto the full end, and that determined, shall `wrath' be poured out upon the desolate.
1 In the first year of Darius, son of Ahasuerus, of the seed of the Medes, who hath been made king over the kingdom of the Chaldeans,
2 in the first year of his reign, I, Daniel, have understood by books the number of the years, (in that a word of Jehovah hath been unto Jeremiah the prophet,) concerning the fulfilling of the wastes of Jerusalem -- seventy years;
3 and I set my face unto the Lord God, to seek `by' prayer and supplications, with fasting, and sackcloth, and ashes.
4 And I pray to Jehovah my God, and confess, and say: `I beseech Thee, O Lord God, the great and the fearful, keeping the covenant and the kindness to those loving Him, and to those keeping His commands;
5 we have sinned, and done perversely, and done wickedly, and rebelled, to turn aside from Thy commands, and from Thy judgments:
6 and we have not hearkened unto Thy servants, the prophets, who have spoken in Thy name unto our kings, our heads, and our fathers, and to all the people of the land.
7 `To Thee, O Lord, `is' the righteousness, and to us the shame of face, as `at' this day, to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near, and who are far off, in all the lands whither Thou hast driven them, in their trespass that they have trespassed against Thee.
8 `O Lord, to us `is' the shame of face, to our kings, to our heads, and to our fathers, in that we have sinned against Thee.
9 `To the Lord our God `are' the mercies and the forgivenesses, for we have rebelled against Him,
10 and have not hearkened to the voice of Jehovah our God, to walk in His laws, that He hath set before us by the hand of His servants the prophets;
11 and all Israel have transgressed Thy law, to turn aside so as not to hearken to Thy voice; and poured on us is the execration, and the oath, that is written in the law of Moses, servant of God, because we have sinned against Him.
12 `And He confirmeth His words that He hath spoken against us, and against our judges who have judged us, to bring in upon us great evil, in that it hath not been done under the whole heavens as it hath been done in Jerusalem,
13 as it is written in the law of Moses, all this evil hath come upon us, and we have not appeased the face of Jehovah our God to turn back from our iniquities, and to act wisely in Thy truth.
14 And Jehovah doth watch for the evil, and bringeth it upon us, for righteous `is' Jehovah our God concerning all His works that He hath done, and we have not hearkened to His voice.
15 And now, O Lord our God, who hast brought forth Thy people from the land of Egypt by a strong hand, and dost make for Thee a name as at this day, we have sinned, we have done wickedly.
16 `O Lord, according to all Thy righteous acts, let turn back, I pray Thee, Thine anger and Thy fury from Thy city Jerusalem, Thy holy mount, for by our sins, and by the iniquities of our fathers, Jerusalem and Thy people `are' for a reproach to all our neighbours;
17 and now, hearken, O our God, unto the prayer of Thy servant, and unto his supplication, and cause Thy face to shine on Thy sanctuary that `is' desolate, for the Lord's sake.
18 `Incline, O my God, Thine ear, and hear, open Thine eyes and see our desolations, and the city on which Thy name is called; for not for our righteous acts are we causing our supplications to fall before Thee, but for Thy mercies that `are' many.
19 O lord, hear, O Lord, forgive; O Lord, attend and do; do not delay, for Thine own sake, O my God, for Thy name is called on Thy city, and on Thy people.'
20 And while I am speaking, and praying, and confessing my sin, and the sin of my people Israel, and causing my supplication to fall before Jehovah my God, for the holy mount of my God,
21 yea, while I am speaking in prayer, then that one Gabriel, whom I had seen in vision at the commencement, being caused to fly swiftly, is coming unto me at the time of the evening present.
22 And he giveth understanding, and speaketh with me, and saith, `O Daniel, now I have come forth to cause thee to consider understanding wisely;
23 at the commencement of thy supplications hath the word come forth, and I have come to declare `it', for thou `art' greatly desired, and understand thou concerning the matter, and consider concerning the appearance.
24 `Seventy weeks are determined for thy people, and for thy holy city, to shut up the transgression, and to seal up sins, and to cover iniquity, and to bring in righteousness age-during, and to seal up vision and prophet, and to anoint the holy of holies.
25 And thou dost know, and dost consider wisely, from the going forth of the word to restore and to build Jerusalem till Messiah the Leader `is' seven weeks, and sixty and two weeks: the broad place hath been built again, and the rampart, even in the distress of the times.
26 And after the sixty and two weeks, cut off is Messiah, and the city and the holy place are not his, the Leader who hath come doth destroy the people; and its end `is' with a flood, and till the end `is' war, determined `are' desolations.
27 And he hath strengthened a covenant with many -- one week, and `in' the midst of the week he causeth sacrifice and present to cease, and by the wing of abominations he is making desolate, even till the consummation, and that which is determined is poured on the desolate one.'
1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans,
2 in the first year of his reign, I Daniel understood by the books that the number of the years, whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishment of the desolations of Jerusalem, was seventy years.
3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes;
4 and I prayed unto Jehovah my God, and made my confession, and said, Alas Lord! the great and terrible ùGod, keeping covenant and loving-kindness with them that love him, and that keep his commandments:
5 we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even turning aside from thy commandments and from thine ordinances.
6 And we have not hearkened unto thy servants the prophets, who spoke in thy name to our kings, our princes, and our fathers, and to all the people of the land.
7 Thine, O Lord, is the righteousness, but unto us confusion of face, as at this day, to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, in all the countries whither thou hast driven them, because of their unfaithfulness in which they have been unfaithful against thee.
8 O Lord, unto us is confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
9 With the Lord our God are mercies and pardons, for we have rebelled against him;
10 and we have not hearkened unto the voice of Jehovah our God, to walk in his laws, which he set before us through his servants the prophets.
11 And all Israel have transgressed thy law, even turning aside so as not to listen unto thy voice. And the curse hath been poured out upon us, and the oath that is written in the law of Moses the servant of God: for we have sinned against him.
12 And he hath performed his words, which he spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that there hath not been done under the whole heaven as hath been done upon Jerusalem.
13 As it is written in the law of Moses, all this evil is come upon us; yet we besought not Jehovah our God, that we might turn from our iniquities, and understand thy truth.
14 And Jehovah hath watched over the evil, and brought it upon us; for Jehovah our God is righteous in all his works which he hath done; and we have not hearkened unto his voice.
15 -- And now, O Lord our God, who broughtest thy people forth out of the land of Egypt with a strong hand, and hast made thee a name, as it is this day, -- we have sinned, we have done wickedly.
16 Lord, according to all thy righteousnesses, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain; for because of our sins, and because of the iniquities of our fathers, Jerusalem and thy people [are become] a reproach to all round about us.
17 And now, our God, hearken to the prayer of thy servant, and to his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.
18 Incline thine ear, O my God, and hear; open thine eyes and behold our desolations, and the city that is called by thy name: for we do not present our supplications before thee because of our righteousnesses, but because of thy manifold mercies.
19 Lord, hear! Lord, forgive! Lord, hearken and do! defer not, for thine own sake, O my God! for thy city and thy people are called by thy name.
20 And whilst I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Jehovah my God for the holy mountain of my God;
21 whilst I was yet speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me about the time of the evening oblation.
22 And he informed [me], and talked with me, and said, Daniel, I am now come forth to make thee skilful of understanding.
23 At the beginning of thy supplications the word went forth, and I am come to declare [it]; for thou art one greatly beloved. Therefore consider the word, and have understanding in the vision:
24 Seventy weeks are apportioned out upon thy people and upon thy holy city, to close the transgression, and to make an end of sins, and to make expiation for iniquity, and to bring in the righteousness of the ages, and to seal the vision and prophet, and to anoint the holy of holies.
25 Know therefore and understand: From the going forth of the word to restore and to build Jerusalem unto Messiah, the Prince, are seven weeks, and sixty-two weeks. The street and the moat shall be built again, even in troublous times.
26 And after the sixty-two weeks shall Messiah be cut off, and shall have nothing; and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with an overflow, and unto the end, war, -- the desolations determined.
27 And he shall confirm a covenant with the many [for] one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and because of the protection of abominations [there shall be] a desolator, even until that the consumption and what is determined shall be poured out upon the desolate.
1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans,
2 in the first year of his reign I, Daniel, understood by the books the number of the years about which the word of Yahweh came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years.
3 I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes.
4 I prayed to Yahweh my God, and made confession, and said, Oh, Lord, the great and dreadful God, who keeps covenant and loving kindness with those who love him and keep his commandments,
5 we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from your precepts and from your ordinances;
6 neither have we listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land.
7 Lord, righteousness belongs to you, but to us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near, and who are far off, through all the countries where you have driven them, because of their trespass that they have trespassed against you.
8 Lord, to us belongs confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against you.
9 To the Lord our God belong mercies and forgiveness; for we have rebelled against him;
10 neither have we obeyed the voice of Yahweh our God, to walk in his laws, which he set before us by his servants the prophets.
11 Yes, all Israel have transgressed your law, even turning aside, that they should not obey your voice: therefore has the curse been poured out on us, and the oath that is written in the law of Moses the servant of God; for we have sinned against him.
12 He has confirmed his words, which he spoke against us, and against our judges who judged us, by bringing on us a great evil; for under the whole sky has not been done as has been done on Jerusalem.
13 As it is written in the law of Moses, all this evil is come on us: yet have we not entreated the favor of Yahweh our God, that we should turn from our iniquities, and have discernment in your truth.
14 Therefore has Yahweh watched over the evil, and brought it on us; for Yahweh our God is righteous in all his works which he does, and we have not obeyed his voice.
15 Now, Lord our God, who has brought your people forth out of the land of Egypt with a mighty hand, and have gotten you renown, as at this day; we have sinned, we have done wickedly.
16 Lord, according to all your righteousness, let your anger and please let your wrath be turned away from your city Jerusalem, your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and your people are become a reproach to all who are round about us.
17 Now therefore, our God, listen to the prayer of your servant, and to his petitions, and cause your face to shine on your sanctuary that is desolate, for the Lord's sake.
18 My God, turn your ear, and hear; open your eyes, and see our desolations, and the city which is called by your name: for we do not present our petitions before you for our righteousness, but for your great mercies' sake.
19 Lord, hear; Lord, forgive; Lord, listen and do; don't defer, for your own sake, my God, because your city and your people are called by your name.
20 While I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my God for the holy mountain of my God;
21 yes, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering.
22 He instructed me, and talked with me, and said, Daniel, I am now come forth to give you wisdom and understanding.
23 At the beginning of your petitions the commandment went forth, and I am come to tell you; for you are greatly beloved: therefore consider the matter, and understand the vision.
24 Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
25 Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem to the Anointed One,{"Anointed One" can also be translated "Messiah" (same as "Christ").} the prince, shall be seven weeks, and sixty-two weeks: it shall be built again, with street and moat, even in troubled times.
26 After the sixty-two weeks the Anointed One{"Anointed One" can also be translated "Messiah" (same as "Christ").} shall be cut off, and shall have nothing: and the people of the prince who shall come shall destroy the city and the sanctuary; and the end of it shall be with a flood, and even to the end shall be war; desolations are determined.
27 He shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the offering to cease; and on the wing of abominations [shall come] one who makes desolate; and even to the full end, and that determined, shall [wrath] be poured out on the desolate.
1 In the first year of Darius, the son of Ahasuerus, of the seed of the Medes, who was made king over the kingdom of the Chaldaeans;
2 In the first year of his rule, I, Daniel, saw clearly from the books the number of years given by the word of the Lord to the prophet Jeremiah, in which the making waste of Jerusalem was to be complete, that is, seventy years.
3 And turning my face to the Lord God, I gave myself up to prayer, requesting his grace, going without food, in haircloth and dust.
4 And I made prayer to the Lord my God, putting our sins before him, and said, O Lord, the great God, greatly to be feared. keeping your agreement and mercy with those who have love for you and do your orders;
5 We are sinners, acting wrongly and doing evil; we have gone against you, turning away from your orders and from your laws:
6 We have not given ear to your servants the prophets, who said words in your name to our kings and our rulers and our fathers and all the people of the land.
7 O Lord, righteousness is yours, but shame is on us, even to this day; and on the men of Judah and the people of Jerusalem, and on all Israel, those who are near and those who are far off, in all the countries where you have sent them because of the sin which they have done against you.
8 O Lord, shame is on us, on our kings and our rulers and our fathers, because of our sin against you.
9 With the Lord our God are mercies and forgiveness, for we have gone against him;
10 And have not given ear to the voice of the Lord our God to go in the way of his laws which he put before us by the mouth of his servants the prophets.
11 And all Israel have been sinners against your law, turning away so as not to give ear to your voice: and the curse has been let loose on us, and the oath recorded in the law of Moses, the servant of God, for we have done evil against him.
12 And he has given effect to his words which he said against us and against those who were our judges, by sending a great evil on us: for under all heaven there has not been done what has been done to Jerusalem.
13 As it was recorded in the law of Moses, all this evil has come on us: but we have made no prayer for grace from the Lord our God that we might be turned from our evil doings and come to true wisdom.
14 So the Lord has been watching over this evil and has made it come on us: for the Lord our God is upright in all his acts which he has done, and we have not given ear to his voice.
15 And now, O Lord our God, who took your people out of the land of Egypt with a strong hand and made a great name for yourself even to this day; we are sinners, we have done evil.
16 O Lord, because of your righteousness, let your wrath and your passion be turned away from your town Jerusalem, your holy mountain: because, through our sins and the evil-doing of our fathers, Jerusalem and your people have become a cause of shame to all who are round about us.
17 And now, give ear, O our God, to the prayer of your servant and to his request for grace, and let your face be shining on your holy place which is made waste, because of your servants, O Lord.
18 O my God, let your ear be turned and give hearing; let your eyes be open and see how we have been made waste and the town which is named by your name: for we are not offering our prayers before you because of our righteousness, but because of your great mercies.
19 O Lord, give ear; O Lord, have forgiveness; O Lord, take note and do; let there be no more waiting; for the honour of your name, O my God, because your town and your people are named by your name.
20 And while I was still saying these words in prayer, and putting my sins and the sins of my people Israel before the Lord, and requesting grace from the Lord my God for the holy mountain of my God;
21 Even while I was still in prayer, the man Gabriel, whom I had seen in the vision at first when my weariness was great, put his hand on me about the time of the evening offering.
22 And teaching me and talking to me he said, O Daniel, I have come now to give you wisdom.
23 At the first word of your prayer a word went out, and I have come to give you knowledge; for you are a man dearly loved: so give thought to the word and let the vision be clear to you.
24 Seventy weeks have been fixed for your people and your holy town, to let wrongdoing be complete and sin come to its full limit, and for the clearing away of evil-doing and the coming in of eternal righteousness: so that the vision and the word of the prophet may be stamped as true, and to put the holy oil on a most holy place.
25 Have then the certain knowledge that from the going out of the word for the building again of Jerusalem till the coming of a prince, on whom the holy oil has been put, will be seven weeks: in sixty-two weeks its building will be complete, with square and earthwork.
26 And at the end of the times, even after the sixty-two weeks, one on whom the holy oil has been put will be cut off and have no ...; and the town and the holy place will be made waste together with a prince; and the end will come with an overflowing of waters, and even to the end there will be war; the making waste which has been fixed.
27 And a strong order will be sent out against the great number for one week; and so for half of the week the offering and the meal offering will come to an end; and in its place will be an unclean thing causing fear; till the destruction which has been fixed is let loose on him who has made waste.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Daniel 9
Commentary on Daniel 9 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 9
Da 9:1-27. Daniel's Confession and Prayer for Jerusalem: Gabriel Comforts Him by the Prophecy of the Seventy Weeks.
The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme.
1. first year of Darius—Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C.
son of Ahasuerus—called Astyages by Xenophon. Ahasuerus was a name common to many of the kings of Medo-Persia.
made king—The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.
2. understood by books—rather, "letters," that is, Jeremiah's letter (Jer 29:10) to the captives in Babylon; also Jer 25:11, 12; compare 2Ch 36:21; Jer 30:18; 31:38. God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them.
3. prayer … supplications—literally, "intercessions … entreaties for mercy." Praying for blessings, and deprecating evils.
4. my confession—according to God's promises in Le 26:39-42, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare De 30:1-5; Jer 29:12-14; Jas 4:10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (Ps 102:13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their representative and intercessory priest, "accepts the punishment of their iniquity." Thus he typifies Messiah, the Sin-bearer and great Intercessor. The prophet's own life and experience form the fit starting point of the prophecy concerning the sin atonement. He prays for Israel's restoration as associated in the prophets (compare Jer 31:4, 11, 12, 31, &c.) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God's servants, who, like Noah's father (Ge 5:29), hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see (Mt 13:17); as now also Christians, who believe that the Lord's second coming is nigh, are expected to continue waiting. So Daniel is informed of a long period of seventy prophetic weeks before Messiah's coming, instead of seventy years, as he might have expected (compare Mt 18:21, 22) [Auberlen].
great and dreadful God—as we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment.
keeping … covenant and mercy—that is, the covenant of Thy mercy, whereby Thou hast promised to deliver us, not for our merits, but of Thy mercy (Eze 36:22, 23). So weak and sinful is man that any covenant for good on God's part with him, to take effect, must depend solely on His grace. If He be a God to be feared for His justice, He is one to be trusted for His "mercy."
love … keep his commandments—Keeping His commandments is the only sure test of love to God (Joh 14:15).
5. Compare Nehemiah's confession (Ne 9:1-38).
sinned … committed iniquity … done wickedly … rebelled—a climax. Erred in ignorance … sinned by infirmity … habitually and wilfully done wickedness … as open and obstinate rebels set ourselves against God.
6. prophets … spake … to our kings … to all the people—They fearlessly warned all without respect of persons.
7. confusion of faces, as at this day—Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests.
near, and … far off—the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.
9. mercies—The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God."
though we have rebelled—rather, "since," &c. [Vulgate], (Ps 25:11). Our punishment is not inconsistent with His "mercies," since we have rebelled against Him.
10. set before us—not ambiguously, but plainly, so that we were without excuse.
11. all—(Ps 14:3; Ro 3:12).
the curse … and … oath … in … law—the curse against Israel, if disobedient, which God ratified by oath (Le 26:14-39; De 27:15-26; 28:15-68; 29:1-29).
12. confirmed his words—showed by the punishments we suffer, that His words were no idle threats.
under … heaven hath not been done as … upon Jerusalem—(La 1:12).
13. yet made we not our prayer before—literally, "soothed not the face of." Not even our chastisement has taught us penitence (Isa 9:13; Jer 5:3; Ho 7:10). Diseased, we spurn the healing medicine.
that we might turn, &c.—Prayer can only be accepted when joined with the desire to turn from sin to God (Ps 66:18; Pr 28:9).
understand thy truth—"attentively regard Thy faithfulness" in fulfilling Thy promises, and also Thy threats [Calvin]. Thy law (Da 8:12), [Maurer].
14. watched upon the evil—expressing ceaseless vigilance that His people's sins might not escape His judgment, as a watchman on guard night and day (Job 14:16; Jer 31:28; 44:27). God watching upon the Jews' punishment forms a striking contrast to the Jews' slumbering in their sins.
God is righteous—True penitents "justify" God, "ascribing righteousness to Him," instead of complaining of their punishment as too severe (Ne 9:33; Job 36:3; Ps 51:4; La 3:39-42).
15. brought thy people … out of … Egypt—a proof to all ages that the seed of Abraham is Thy covenant-people. That ancient benefit gives us hope that Thou wilt confer a like one on us now under similar circumstances (Ps 80:8-14; Jer 32:21; 23:7, 8).
as at this day—is known.
16. thy righteousness—not stern justice in punishing, but Thy faithfulness to Thy promises of mercy to them who trust in Thee (Ps 31:1; 143:1).
thy city—chosen as Thine in the election of grace, which changes not.
for … iniquities of … fathers—(Ex 20:5). He does not impugn God's justice in this, as did the murmurers (Eze 18:2, 3; compare Jer 31:29).
thy people … a reproach—which brings reproach on Thy name. "All the nations that are about us" will say that Thou, Jehovah, wast not able to save Thy peculiar people. So Da 9:17, "for the Lord's sake"; Da 9:19, "for Thine own sake" (Isa 48:9, 11).
17. cause thy face to shine—metaphor from the sun, which gladdens all that it beams upon (Nu 6:25; Mal 4:2).
18. present … supplications—literally, "cause to fall," &c. (compare Note, see on Jer 36:7).
19. The short broken ejaculations and repetitions show the intense fervor of his supplications.
defer not—He implies that the seventy years are now all but complete.
thine own sake—often repeated, as being the strongest plea (Jer 14:21).
20. whiles I was speaking—repeated in Da 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (Isa 30:19; 65:24; compare Ps 32:5).
21. I had seen in the vision at the beginning—namely, in the former vision by the river Ulai (Da 8:1, 16).
fly swiftly—literally, "with weariness," that is, move swiftly as one breathless and wearied out with quick running [Gesenius]. English Version is better (Isa 6:2; Eze 1:6; Re 14:6).
time of … evening oblation—the ninth hour, three o'clock (compare 1Ki 18:36). As formerly, when the temple stood, this hour was devoted to sacrifices, so now to prayer. Daniel, during the whole captivity to the very last, with pious patriotism never forgot God's temple-worship, but speaks of its rites long abolished, as if still in use.
22. to give thee … understanding—Da 8:16; Da 8:26 shows that the symbolical vision had not been understood. God therefore now gives "information" directly, instead of by symbol, which required interpretation.
23. At the beginning of thy supplications, &c.—The promulgation of the divine decree was made in heaven to the angels as soon as Daniel began to pray.
came forth—from the divine throne; so Da 9:22.
thou art greatly beloved—literally, "a man of desires" (compare Eze 23:6, 12); the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was "greatly beloved" of God.
the vision—the further revelation as to Messiah in connection with Jeremiah's prophecy of seventy years of the captivity. The charge to "understand" is the same as in Mt 24:15, where Rome primarily, and Antichrist ultimately, is referred to (compare Note, see on Da 9:27).
24. Seventy weeks—namely, of years; literally, "Seventy sevens"; seventy heptads or hebdomads; four hundred ninety years; expressed in a form of "concealed definiteness" [Hengstenberg], a usual way with the prophets. The Babylonian captivity is a turning point in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time Israel, though oppressed at times, was; as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (Re 20:1-15), when Israel shall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and the fourth of Jehoiakim; the year of the world 3338, the point at which the seventy years of the captivity begin. Heretofore Israel had a right, if subjugated by a foreign king, to shake off the yoke (Jud 4:1-5:31; 2Ki 18:7) as an unlawful one, at the first opportunity. But the prophets (Jer 27:9-11) declared it to be God's will that they should submit to Babylon. Hence every effort of Jehoiakim, Jeconiah, and Zedekiah to rebel was vain. The period of the world times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more in afflictions (for example, the two destructions of Jerusalem, Antiochus' persecution, and those which Christians suffered), contains all that was good in the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it shall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant-people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's sufferings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but as the Servant of God and Son of man; at the same time the cross being the way to glory (compare Da 9:1-27 with Da 2:34, 35, 44; 12:7). In the second and seventh chapters, Christ's first coming is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-establishment of Israel; but this ninth chapter minutely predicts Christ's first coming, and its effects on the covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem; for then the re-establishment of the theocracy began, namely, at the return of Ezra to Jerusalem, 457 B.C. So Jeremiah's seventy years of the captivity begin 606 B.C., eighteen years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra: (1) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of the theocratic nation. (2) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the nationality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to, and carried out by, Nehemiah in the twentieth year (Ezr 9:9; 7:11, &c.). Da 9:25, "from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in Da 9:24 are not, "are determined upon the holy city," but "upon thy people and thy holy city"; thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in Da 9:25, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Compare Ps 46:1-11; 48:1-14; 87:1-7. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy: the object being not to fix for him definitely the time, but for the Church: the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time [Tacitus, Histories, 5.13; Suetonius, Vespasian, 4]. Ezra's placing of Daniel in the canon immediately before his own book and Nehemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (Da 9:20-27) [Auberlen].
determined—literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem.
thy … thy—Daniel had in his prayer often spoken of Israel as "Thy people, Thy holy city"; but Gabriel, in reply, speaks of them as Daniel's ("thy … thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [Tregelles] (compare Ex 32:7). Rather, as God is wishing to console Daniel and the godly Jews, "the people whom thou art so anxiously praying for"; such weight does God give to the intercessions of the righteous (Jas 5:16-18).
finish—literally, "shut up"; remove from God's sight, that is, abolish (Ps 51:9) [Lengkerke]. The seventy years' exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah.
make an end of—The Hebrew reading, "to steal," that is, to hide out of sight (from the custom of sealing up things to be concealed, compare Job 9:7), is better supported.
make reconciliation for—literally, "to cover," to overlay (as with pitch, Ge 6:14). Compare Ps 32:1.
bring in everlasting righteousness—namely, the restoration of the normal state between God and man (Jer 23:5, 6); to continue eternally (Heb 9:12; Re 14:6).
seal up … vision … prophecy—literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment.
anoint the Most Holy—primarily, to "anoint," or to consecrate after its pollution "the Most Holy" place but mainly Messiah, the antitype to the Most Holy place (Joh 2:19-22). The propitiatory in the temple (the same Greek word expresses the mercy seat and propitiation, Ro 3:25), which the Jews looked for at the restoration from Babylon, shall have its true realization only in Messiah. For it is only when sin is "made an end of" that God's presence can be perfectly manifested. As to "anoint," compare Ex 40:9, 34. Messiah was anointed with the Holy Ghost (Ac 4:27; 10:38). So hereafter, God-Messiah will "anoint" or consecrate with His presence the holy place at Jerusalem (Jer 3:16, 17; Eze 37:27, 28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type.
25. from the going forth of the commandment—namely the command from God, whence originated the command of the Persian king (Ezr 6:14). Auberlen remarks, there is but one Apocalypse in each Testament. Its purpose in each is to sum up all the preceding prophecies, previous to the "troublous times" of the Gentiles, in which there was to be no revelation. Daniel sums up all the previous Messianic prophecy, separating into its individual phases what the prophets had seen in one and the same perspective, the temporary deliverance from captivity and the antitypical final Messianic deliverance. The seventy weeks are separated (Da 9:25-27) into three unequal parts, seven, sixty-two, one. The seventieth is the consummation of the preceding ones, as the Sabbath of God succeeds the working days; an idea suggested by the division into weeks. In the sixty-nine weeks Jerusalem is restored, and so a place is prepared for Messiah wherein to accomplish His sabbatic work (Da 9:25, 26) of "confirming the covenant" (Da 9:27). The Messianic time is the Sabbath of Israel's history, in which it had the offer of all God's mercies, but in which it was cut off for a time by its rejection of them. As the seventy weeks end with seven years, or a week, so they begin with seven times seven, that is, seven weeks. As the seventieth week is separated from the rest as a period of revelation, so it may be with the seven weeks. The number seven is associated with revelation; for the seven spirits of God are the mediators of all His revelations (Re 1:4; 3:1; 4:5). Ten is the number of what is human; for example, the world power issues in ten heads and ten horns (Da 2:42; 7:7). Seventy is ten multiplied by seven, the human moulded by the divine. The seventy years of exile symbolize the triumph of the world power over Israel. In the seven times seventy years the world number ten is likewise contained, that is, God's people is still under the power of the world ("troublous times"); but the number of the divine is multiplied by itself; seven times seven years, at the beginning a period of Old Testament revelation to God's people by Ezra, Nehemiah, and Malachi, whose labors extend over about half a century, or seven weeks, and whose writings are last in the canon; and in the end, seven years, the period of New Testament revelation in Messiah. The commencing seven weeks of years of Old Testament revelation are hurried over, in order that the chief stress might rest on the Messianic week. Yet the seven weeks of Old Testament revelation are marked by their separation from the sixty-two, to be above those sixty-two wherein there was to be none.
Messiah the Prince—Hebrew, Nagid. Messiah is Jesus' title in respect to Israel (Ps 2:2; Mt 27:37, 42). Nagid, as Prince of the Gentiles (Isa 55:4). Nagid is applied to Titus, only as representative of Christ, who designates the Roman destruction of Jerusalem as, in a sense, His coming (Mt 24:29-31; Joh 21:22). Messiah denotes His calling; Nagid, His power. He is to "be cut off, and there shall be nothing for Him." (So the Hebrew for "not for Himself," Da 9:26, ought to be translated). Yet He is "the Prince" who is to "come," by His representative at first, to inflict judgment, and at last in person.
wall—the "trench" or "scarped rampart" [Tregelles]. The street and trench include the complete restoration of the city externally and internally, which was during the sixty-nine weeks.
26. after threescore and two weeks—rather, the threescore and two weeks. In this verse, and in Da 9:27, Messiah is made the prominent subject, while the fate of the city and sanctuary are secondary, being mentioned only in the second halves of the verses. Messiah appears in a twofold aspect, salvation to believers, judgment on unbelievers (Lu 2:34; compare Mal 3:1-6; 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Mt 21:37-41; 23:37, 38; Lu 21:20-24; 23:28-31). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem.
not for himself—rather, "there shall be nothing to Him" [Hengstenberg]; not that the real object of His first coming (His spiritual kingdom) should be frustrated; but the earthly kingdom anticipated by the Jews should, for the present, come to naught, and not then be realized. Tregelles refers the title, "the Prince" (Da 9:25), to the time of His entering Jerusalem on an ass's colt, His only appearance as a king, and six days afterwards put to death as "King of the Jews."
the people of the prince—the Romans, led by Titus, the representative of the world power, ultimately to be transferred to Messiah, and so called by Messiah's title, "the Prince"; as also because sent by Him, as His instrument of judgment (Mt 22:7).
end thereof—of the sanctuary. Tregelles takes it, "the end of the Prince," the last head of the Roman power, Antichrist.
with a flood—namely, of war (Ps 90:5; Isa 8:7, 8; 28:18). Implying the completeness of the catastrophe, "not one stone left on another."
unto the end of the war—rather, "unto the end there is war."
determined—by God's decree (Isa 10:23; 28:22).
27. he shall confirm the covenant—Christ. The confirmation of the covenant is assigned to Him also elsewhere. Isa 42:6, "I will give thee for a covenant of the people" (that is, He in whom the covenant between Israel and God is personally expressed); compare Lu 22:20, "The new testament in My blood"; Mal 3:1, "the angel of the covenant"; Jer 31:31-34, describes the Messianic covenant in full. Contrast Da 11:30, 32, "forsake the covenant," "do wickedly against the covenant." The prophecy as to Messiah's confirming the covenant with many would comfort the faithful in Antiochus' times, who suffered partly from persecuting enemies, partly from false friends (Da 11:33-35). Hence arises the similarity of the language here and in Da 11:30, 32, referring to Antiochus, the type of Antichrist.
with many—(Isa 53:11; Mt 20:28; 26:28; Ro 5:15, 19; Heb 9:28).
in … midst of … week—The seventy weeks extend to A.D. 33. Israel was not actually destroyed till A.D. 79, but it was so virtually, A.D. 33, about three or four years after Christ's death, during which the Gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (Ac 7:54-60), the respite of grace granted to them was at an end (Lu 13:7-9). Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (compare Ge 2:17 with Ge 5:5; Ho 13:1, 2), its actual destruction by Titus being the consummation of the removal of the kingdom of God from Israel to the Gentiles (Mt 21:43), which is not to be restored until Christ's second coming, when Israel shall be at the head of humanity (Mt 23:39; Ac 1:6, 7; Ro 11:25-31; 15:1-32). The interval forms for the covenant-people a great parenthesis.
he shall cause the sacrifice … oblation to cease—distinct from the temporary "taking away" of "the daily" (sacrifice) by Antiochus (Da 8:11; 11:31). Messiah was to cause all sacrifices and oblations in general to "cease" utterly. There is here an allusion only to Antiochus' act; to comfort God's people when sacrificial worship was to be trodden down, by pointing them to the Messianic time when salvation would fully come and yet temple sacrifices cease. This is the same consolation as Jeremiah and Ezekiel gave under like circumstances, when the destruction of Jerusalem by Nebuchadnezzar was impending (Jer 3:16; 31:31; Eze 11:19). Jesus died in the middle of the last week, A.D. 30. His prophetic life lasted three and a half years; the very time in which "the saints are given into the hand" of Antichrist (Da 7:25). Three and a half does not, like ten, designate the power of the world in its fulness, but (while opposed to the divine, expressed by seven) broken and defeated in its seeming triumph; for immediately after the three and a half times, judgment falls on the victorious world powers (Da 7:25, 26). So Jesus' death seemed the triumph of the world, but was really its defeat (Joh 12:31). The rending of the veil marked the cessation of sacrifices through Christ's death (Le 4:6, 17; 16:2, 15; Heb 10:14-18). There cannot be a covenant without sacrifice (Ge 8:20; 9:17; 15:9, &c.; Heb 9:15). Here the old covenant is to be confirmed, but in a way peculiar to the New Testament, namely, by the one sacrifice, which would terminate all sacrifices (Ps 40:6, 11). Thus as the Levitical rites approached their end, Jeremiah, Ezekiel, and Daniel, with ever increasing clearness, oppose the spiritual new covenant to the transient earthly elements of the old.
for the overspreading of abominations—On account of the abominations committed by the unholy people against the Holy One, He shall not only destroy the city and sanctuary (Da 9:25), but shall continue its desolation until the time of the consummation "determined" by God (the phrase is quoted from Isa 10:22, 23), when at last the world power shall be judged and dominion be given to the saints of the Most High (Da 7:26, 27). Auberlen translates, "On account of the desolating summit of abominations (compare Da 11:31; 12:11; thus the repetition of the same thing as in Da 9:26 is avoided), and till the consummation which is determined, it (the curse, Da 9:11, foretold by Moses) will pour on the desolated." Israel reached the summit of abominations, which drew down desolation (Mt 24:28), nay, which is the desolation itself, when, after murdering Messiah, they offered sacrifices, Mosaic indeed in form, but heathenish in spirit (compare Isa 1:13; Eze 5:11). Christ refers to this passage (Mt 24:15), "When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place" (the latter words being tacitly implied in "abominations" as being such as are committed against the sanctuary). Tregelles translates, "upon the wing of abominations shall be that which causeth desolation"; namely, an idol set up on a wing or pinnacle of the temple (compare Mt 4:5) by Antichrist, who makes a covenant with the restored Jews for the last of the seventy weeks of years (fulfilling Jesus' words, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it, then in the midst of the week breaks it, causing the daily sacrifices to cease. Tregelles thus identifies the last half week with the time, times, and a half of the persecuting little horn (Da 7:25). But thus there is a gap of at least 1830 years put between the sixty-nine weeks and the seventieth week. Sir Isaac Newton explains the wing ("overspreading") of abominations to be the Roman ensigns (eagles) brought to the east gate of the temple, and there sacrificed to by the soldiers; the war, ending in the destruction of Jerusalem, lasted from spring A.D. 67 to autumn A.D. 70, that is, just three and a half years, or the last half week of years [Josephus, Wars of the Jews, 6.6].
poured upon the desolate—Tregelles translates, "the causer of desolation," namely, Antichrist. Compare "abomination that maketh desolate" (Da 12:11). Perhaps both interpretations of the whole passage may be in part true; the Roman desolator, Titus, being a type of Antichrist, the final desolator of Jerusalem. Bacon [The Advancement of Learning, 2.3] says, "Prophecies are of the nature of the Author, with whom a thousand years are as one day; and therefore are not fulfilled punctually at once, but have a springing and germinant accomplishment through many years, though the height and fulness of them may refer to one age."