Text -- Daniel 9:24 (NET)

9:24 “Seventy weeks have been determined concerning your people and your holy city to put an end to rebellion, to bring sin to completion, to atone for iniquity, to bring in perpetual righteousness, to seal up the prophetic vision, and to anoint a most holy place.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Dan 9:24

These weeks are weeks of days, and these days are so many years.

Wesley: Dan 9:24

The angel discovers first the disease in three several words, which contain all sorts of sin, which the Messiah should free us from by his full redemption. He shews the cure of this disease in three words. To finish transgression. To make an end of sin. To make reconciliation: all which words are very expressive in the original, and signify to pardon, to blot out, to destroy.

Wesley: Dan 9:24

To bring in justification by the free grace of God in Christ, and sanctification by his spirit: called everlasting, because Christ is eternal, and so are the acceptance and holiness purchased for us. Christ brings this in, By his merit. By his gospel declaring it. By faith applying, and sealing it by the Holy Ghost.

Wesley: Dan 9:24

To abrogate the former dispensation of the law, and to ratify the gospel covenant.

Wesley: Dan 9:24

This alludes to his name Messiah and Christ, both which signify anointed. Christ was anointed at his first conception, and personal union, Luk 1:35. In his baptism, Mat 3:17, to his three offices by the holy Ghost, King, Mat 2:2. Prophet, Isa 61:1. Priest, Psa 110:4.

JFB: Dan 9:24

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 (Rev 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 (Jdg. 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 Dan. 9:1-27 with Dan 2:34-35, Dan 2:44; Dan 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; Ezr 7:11, &c.). Dan 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 Dan 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 Dan 9:25, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Compare Psa 46:1-11; Psa 48:1-14; Psa 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 (Dan 9:20-27) [ AUBERLEN].

JFB: Dan 9:24

Literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem.

JFB: Dan 9:24

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 Exo 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 (Jam 5:16-18).

JFB: Dan 9:24

Literally "shut up"; remove from God's sight, that is, abolish (Psa 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.

JFB: Dan 9:24

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.

JFB: Dan 9:24

Literally, "to cover," to overlay (as with pitch, Gen 6:14). Compare Psa 32:1.

JFB: Dan 9:24

Namely, the restoration of the normal state between God and man (Jer 23:5-6); to continue eternally (Heb 9:12; Rev 14:6).

JFB: Dan 9:24

Literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment.

JFB: Dan 9:24

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, Rom 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 Exo 40:9, Exo 40:34. Messiah was anointed with the Holy Ghost (Act 4:27; Act 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.

Clarke: Dan 9:24

Seventy weeks are determined - This is a most important prophecy, and has given rise to a variety of opinions relative to the proper mode of explanation; but the chief difficulty, if not the only one, is to find out the time from which these seventy weeks should be dated. What is here said by the angel is not a direct answer to Daniel’ s prayer. He prays to know when the seventy weeks of the captivity are to end. Gabriel shows him that there are seventy weeks determined relative to a redemption from another sort of captivity, which shall commence with the going forth of the edict to restore and rebuild Jerusalem, and shall terminate with the death of Messiah the Prince, and the total abolition of the Jewish sacrifices. In the four following verses he enters into the particulars of this most important determination, and leaves them with Daniel for his comfort, who has left them to the Church of God for the confirmation of its faith, and a testimony to the truth of Divine revelation. They contain the fullest confirmation of Christianity, and a complete refutation of the Jewish cavils and blasphemies on this subject

Of all the writers I have consulted on this most noble prophecy, Dean Prideaux appears to me the most clear and satisfactory. I shall therefore follow his method in my explanation, and often borrow his words

Seventy weeks are determined - The Jews had Sabbatic years, Lev 25:8, by which their years were divided into weeks of years, as in this important prophecy, each week containing seven years. The seventy weeks therefore here spoken of amount to four hundred and ninety years

In Dan 9:24 there are six events mentioned which should be the consequences of the incarnation of our Lord: -

I. To finish ( לכלא lechalle , to restrain), the transgression which was effected by the preaching of the Gospel, and pouring out of the Holy Ghost among men

II. To make an end of sins; rather ולהתם חטאות ulehathem chataoth , "to make an end of sin-offerings,"which our Lord did when he offered his spotless soul and body on the cross once for all

III. To make reconciliation ( ולכפר ulechapper , "to make atonement or expiation") for iniquity; which he did by the once offering up of himself

IV. To bring in everlasting righteousness, צדק עלמים tsedek olamim , that is, "the righteousness, or righteous One, of ages;"that person who had been the object of the faith of mankind, and the subject of the predictions of the prophets through all the ages of the world

V. To seal up ( ולחתם velachtom , "to finish or complete") the vision and prophecy; that is, to put an end to the necessity of any farther revelations, by completing the canon of Scripture, and fulfilling the prophecies which related to his person, sacrifice, and the glory that should follow

VI. And to anoint the Most Holy, קדש קדשים kodesh kodashim , "the Holy of holies." משיח mashach , to anoint, (from which comes משיח mashiach , the Messiah, the anointed one), signifies in general, to consecrate or appoint to some special office. Here it means the consecration or appointment of our blessed Lord, the Holy One of Israel, to be the Prophet, Priest, and King of mankind.

Calvin: Dan 9:24

This passage has been variously treated, and so distracted, and almost torn to pieces by the various opinions of interpreters, that it might be considered nearly useless on account of its obscurity. But, in the assurance that no prediction is really in vain, we may hope to understand this prophecy, provided only we are attentive and teachable according to the angel’s admonition, and the Prophet’s example. I do not usually refer to conflicting opinions, because I take no pleasure in refuting them, and the simple method which I adopt pleases me best, namely, to expound what I think delivered by the Spirit of God. But I cannot escape the necessity of confuting’ various views of the present passage. I will begin with the Jews, because they not only pervert its sense through ignorance, but through shameful impudence. Whenever they’re exposed to the light which shines from Christ, they instantly turn their backs in utter shamelessness, and display a complete want of ingenuousness. They are like dogs who are satisfied with barking. In this passage especially, they betray their petulance, because with brazen forehead they elude the Prophet’s meaning. Let us observe, then, what they think, for we should condemn them to little purpose, unless we can convict them by reasons equally firm and certain. When Jerome relates the teaching of the Jews who lived before his own day, he attributes to them greater modesty and discretion then their later descendants have displayed. He reports their confession, that this passage cannot be understood otherwise than of the advent of Messiah. that perhaps Jerome was unwilling to meet them in open conflict, as he was not fully persuaded of its necessity, and therefore he assumed more than they had allowed. I think this very probable, for he does not let fall a single word as to what interpretation he approves, and excuses himself for bringing forward all kinds of opinions without any prejudice on his part. Hence, he dares not pronounce whether or not the Jewish interpreters are more correct than either the Greek or the Latin, but leaves his readers entirely in suspense. Besides, it is very clear that all the Rabbis expounded this prophecy of Daniel’s, of that continual punishment which God was about to inflict upon his people after their return from captivity. Thus, they entirely exclude the grace of God, and blame the Prophet, as if he had committed an error in thinking that God would be propitious to these miserable exiles, by restoring them to their homes and by rebuilding their Temple. According to their view, the seventy weeks began at the destruction of the former Temple, and closed at the overthrow of the second. In one point they agree with us, — in considering the Prophet to reckon the weeks not by days but by years, as in Leviticus. (Lev 25:8.) There is no difference between us and the Jews in numbering the years; they confess the number of years to be 490, but disagree with us entirely as to the close of the prophecy. They say — as I have already hinted — the continual calamities which oppressed the people are here predicted. The Prophet hoped the end of their troubles was fast approaching, as God had testified by Jeremiah his perfect satisfaction with the seventy years of captivity. They say also — the people were miserably harassed by their enemies again overthrowing their second Temple; thus they were deprived of their homes, and the ruined city became a sorrowful spectacle of devastation and disaster. In this way, I shewed how they excluded the grace of God; and to sum up their teaching shortly, this is its substance, — the Prophet is deceived in thinking the state of the Church would improve at the close of the seventy years, because seventy weeks still remained; that is, God multiplied the number in this way, for the purpose of chastising them, until at length he would abolish the city and the Temple, disperse their nation over the whole earth and destroy their very name, until at length the Messiah whom they expected should arrive. This is their interpretation, but all history refutes both their ignorance and their rashness. For, as we shall afterwards observe, all who are endued with correct judgment will scarcely approve of this, because all historians relate the lapse of a longer period between the monarchy of Cyrus, and the Persians, and the coming of Christ, than Daniel here computes. The Jews again include the years which occurred from the ruin of the former Temple to the advent of Christ, and the final overthrow of their city. Hence, according to the commonly received opinion, they heap together about six hundred years. I shall afterwards state how far I approve of this computation, and how far I differ from it. Clearly enough, however, the Jews are both shamefully deceived and deceive others, when they thus heap together different periods without any judgment.

A positive refutation of this error is readily derived from the prophecy of Jeremiah, from the beginning of this chapter, and from the opinion of Ezra. That deceiver and impostor, Barbinel, who fancies himself the most acute of all the Rabbis, thinks he has a convenient way of escape here, as he eludes the subject by a single word, and answers only one objection. But I will briefly shew how he plays with frivolous trifles. By rejecting Josephus, he glories in an easy victory. I candidly confess that I cannot place confidence in Josephus either at all times or without exception. But what conclusions do Barbinel and his followers draw from this passage? Let us come to that prophecy of Jeremiah which I have mentioned, and in which he takes refuge. He says, the Christians make Nebuchadnezzar reign forty-five years, but he did not complete that number. Thus he cuts off half a year, or perhaps a whole one, from those monarchies. But what is this to the purpose? Because 200 years will still remain, and the contention between us concerns this period. We perceive then how childishly he trifles, by deducting five or six years from a very large number, and still there is the burden of 200 years which he does not remove. But as I have already stated, that prophecy of Jeremiah concerning the seventy years remains immovable. But when do they begin? From the destruction of the Temple? This will not suit at all.

Barbinel makes the number of the years forty-nine or thereabouts, from the destruction of the Temple to the reign of Cyrus. But we previously perceived the Prophet to be then instructed concerning the close of the captivity. Now, that impudent fellow and his followers are not ashamed to assert that Daniel was a bad interpreter of this part of Jeremiah’s prophecy, because he thought the punishment completed, although some time yet remained. Some of the Rabbis make this assertion, but its frivolous character appears from this, Daniel does not here confess any error, but confidently affirms that he prayed in consequence of his learning from the book of Jeremiah the completion of the time of the captivity. Then Ezra uses the following words, — When the seventy years were completed, which God had predicted by Jeremiah, he stirred up the spirit of Cyrus, king of Persia, to free the people in the first year of his monarchy. (Dan 1:1.) Here Ezra openly states, that Cyrus gave the people liberty by the secret impulse of the Spirit. Had the Spirit of God become forgetful, when he hastened the people’s return? For then we must necessarily convict Jeremiah of deception and falsehood, while Ezra treats the people’s return as an answer to the prophecy. On the other hand, they cite a passage from the first chapter of Zechariah, (Zec 1:12,) Wilt thou not, O Lord, pity thy city Jerusalem, because the seventy years are now at an end? But here the Prophet does not point out the moment at which the seventy years were finished, but while some portion of the people had returned to their country by the permission of Cyrus, and the building of the Temple was still impeded, after a lapse of twenty or thirty years, he complains of God not having completely and fully liberated his people. Whether or not this is so, the Jews must explain the beginning of the seventy years from the former exile before the destruction of the Temple; otherwise the passages cited from Daniel and Ezra would not agree. We are thus compelled to close these seventy years before the reign of Cyrus, as God had said he should then put all end to the captivity of his people, and the period was completed at that point.

Again, almost all profane writers reckon 550 years from the reign of Cyrus to the advent of Christ.

I do not hesitate to suppose some error here, because no slight difficulty would remain to us on this calculation, but I shall afterwards state the correct method of calculating the number of years. Meanwhile, we perceive how the Jews in every way exceed the number of 600 years, by comprehending the seventy years’ captivity under these seventy weeks; and then they add the time which elapsed from the death of Christ to the reign of Vespasian. But the facts themselves are their best refutation. For the angel says, the seventy weeks were finished. Barbinel takes the word חתך , chetek, for “to cut off,” and wishes us to mark the continual miseries by which the people were afflicted; as if the angel had said, the time of redemption has not yet arrived, as the people were continually wretched, until God inflicted upon them that final blow which was a desperate slaughter. But when this word is taken to mean to “terminate” or “finish,” the angel evidently announces the conclusion of the seventy weeks here. That impostor contends with this argument — weeks of years are here used in vain, unless with reference to the captivity. This is partially true, but he draws them out longer than he ought. Our Prophet alludes to the seventy years of Jeremiah, and I am surprised that the advocates of our side have not considered this, as no one suggests any reason why Daniel reckons years by weeks. Yet we know this figure to be purposely used, because he wished to compare seventy weeks of years with the seventy years. And whoever will take the trouble to consider this likeness or analogy, will find the Jews slain with their own sword. For the Prophet here compares God’s grace with his judgment; as if he had said, the people have been punished by an exile of seventy years, but now their time of grace has arrived; nay, the day of their redemption has dawned, and it shone forth with continual splendor, shaded, indeed, with a few clouds, for 490 years until the advent of Christ. The Prophet’s language must be interpreted as follows, — Sorrowful darkness has brooded over you for seventy years, but God will now follow up this period by one of favor of sevenfold duration, because by lightening your cares and moderating your sorrows, he will not cease to prove himself propitious to you even to the advent of Christ. This event was notoriously the principal hope of the saints who looked forward to the appearance of the Redeemer.

We now understand why the angel does not use the reckoning’ of years, or months, or days, but weeks of years, because this has a tacit reference to the penalty which the people had endured according to the prophecy of Jeremiah. On the other hand, this displays God’s great loving kindness, since he manifests a regard for his people up to the period of his setting forth their promised salvation in his Christ. Seventy weeks, then, says he, were finished upon thy people, and upon thy holy city I do not approve of the view of Jerome, who thinks this an allusion to the rejection of the people; as if he had said, the people is thine and not mine. I feel sure this is utterly contrary to the Prophet’s intention. He asserts the people and city to be here called Daniel’s, because God had divorced his people and rejected his city. But, as I said before, God wished to bring some consolation to his servant and all the pious, and to prop them up by this confidence during their oppression by their enemies. For God had already fixed the time of sending the Redeemer. The people and the city are said to belong to Daniel, because, as we saw before, the Prophet was anxious for the common safety of His nation, and the restoration of the city and Temple. Lastly, the angel confirms his previous expression — God listened to his servant’s prayer, and promulgated the prophecy of future redemption. The clause which follows convicts the Jews of purposely corrupting Daniel’s words and meaning, because the angel says, the time was finished for putting an end to wickedness, and for sealing up sins, and for expiating iniquity We gather from this clause, God’s compassionate feelings for His people after these seventy weeks were over. For what purpose did God determine that time? Surely to prohibit sin, to close up wickedness, and to expiate iniquity. We observe no continuance of punishment here, as the Jews vainly imagine; for they suppose God always hostile to his people, and they recognize a sign of most grievous offense in the utter destruction of the Temple. The Prophet, or rather the angel, gives us quite the opposite view of the case, by explaining how God wished to finish and close up their sin, and to expiate their iniquity He afterwards adds, to bring in everlasting righteousness We first perceive how joyful a message is brought forward concerning the reconciliation of the people with God; and next, something promised far better and more excellent than anything which had been granted under the law, and even under the flourishing times of the Jews under David and Solomon. The angel here encourages the faithful to expect something better than what their fathers, whom God had adopted, had experienced. There is a kind of contrast between the expiation’s under the law and this which the angel announces, and also between the pardon here promised and that which God had always given to his ancient people; and there is also the same contrast between the eternal righteousness and that which flourished under the law.

He next adds, To seal up the vision and the prophecy Here the word “to seal” may be taken in two senses. Either the advent of Christ should sanction whatever had been formerly predicted — and the metaphor will imply this well enough — or we may take it otherwise, namely:, the vision shall be sealed up, and so finally closed that all prophecies should cease. Barbinel thinks he points out a great absurdity here, by stating it to be by no means in accordance with God’s character, to deprive his Church of the remarkable blessing of prophecy. But that blind man does not comprehend the force of the prophecy, because he does not understand anything about Christ. We know the law to be distinguished from the gospel by this peculiarity,-they formerly had a long course of prophecy according to the language of the Apostle. (Heb 1:1.) God spake formerly in various ways by prophets, but in these last times by his only-begotten Son. Again, the law and the prophets existed until John, says Christ. (Mat 11:11; Luk 16:16; Luk 7:28.) Barbinel does not perceive this difference, and as I have formerly said, he thinks he has discovered an argument against us, by asserting that the gift of prophecy ought not to be taken away. And, truly, we ought not to be deprived of this gift, unless God desired to increase the privilege of the new people, because the least in the kingdom of heaven is superior in privilege to all the prophets, as Christ elsewhere pronounces. tie next adds, that the Holy of Holies may be anointed Here, again, we have a tacit contrast between the anointings of the law, and the last which should take place. Not only is consolation here offered to all the pious, as God was about to mitigate the punishment which he had inflicted, but because he wished to pour forth the fullness of all his pity upon the new Church. For, as I have said, the Jews cannot escape this comparison on the part of the angel between the state of the Church under the legal and the new covenants; for the latter privileges were to be far better, more excellent, and more desirable, than those existing in the ancient Church from its commencement. But the rest tomorrow. ¹¹⁴

Defender: Dan 9:24

The word for "weeks" is actually "sevens;" in the context, it obviously means "seven year periods." Daniel had been meditating on God's promise that the captivity of his people would be seventy years, but then Gabriel brought the message that, not just seventy years, but seventy sevens of years, were determined on his people. That is, God would be dealing with Israel as His covenant people for a period of 490 years. The events prophesied for these 490 years are critical for the proper understanding of eschatology and prophecy. Furthermore, the remarkable fulfillment of the key portions of the prophecy of the seventy weeks is certainly one of the strongest evidences for the supernatural inspiration of Scripture.

Defender: Dan 9:24

Much of the prophecy has been fulfilled but not all. Its complete accomplishment ("an end of sins," "everlasting righteousness") awaits the second coming of Christ. Consequently, since far more than 490 years have already passed, there must be at least one significant gap implied in its development. This seems to be clear in the following verses. However, many eminent expositors have understood it as an unbroken sequence, terminating in the first coming and death of Christ."

TSK: Dan 9:24

Seventy weeks : That is, seventy weeks of years, or 490 years, which reckoned from the seventh year of Artaxerxes, coinciding with the 4,256th year of the Julian period, and in the month Nisan in which Ezra was commissioned to restore the Jewish state and polity (Ezra 7:9-26) will bring us to the month of Nisan of the 4,746th year of the same period, or ad 33, the very month and year in which our Lord suffered, and completed the work of our salvation. Lev 25:8; Num 14:34; Eze 4:6

finish : or, restrain, Mat 1:21; 1Jo 3:8

and to : Lam 4:22; Col 2:14; Heb 9:26, Heb 10:14

make an end of : or, seal up, Eze 28:12

to make : Lev 8:15; 2Ch 29:24; Isa 53:10; Rom 5:10; 2Co 5:18-20; Col 1:20; Heb 2:17

to bring : Isa 51:6, Isa 51:8, Isa 53:11, Isa 56:1; Jer 23:5, Jer 23:6; Rom 3:21, Rom 3:22; 1Co 1:30; 2Co 5:21; Phi 3:9; Heb 9:12-14; 2Pe 1:1; Rev 14:6

seal up : Mat 11:13; Luk 24:25-27, Luk 24:44, Luk 24:45; Joh 19:28-30

prophecy : Heb. prophet, Act 3:22

and to anoint : Psa 2:6, Psa 45:7; Isa 61:1; Luk 4:18-21; Joh 1:41, Joh 3:34; Heb 1:8, Heb 1:9, Heb 9:11

the most : Mar 1:24; Luk 1:35; Act 3:14; Heb 7:26; Rev 3:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Dan 9:24

Seventy weeks are determined - Here commences the celebrated prophecy of the seventy weeks - a portion of Scripture Which has excited as much attention, and led to as great a variety of interpretation, as perhaps any other. Of this passage, Professor Stuart ("Hints on the Interpretation of Prophecy,"p. 104) remarks, "It would require a volume of considerable magnitude even to give a history of the ever-varying and contradictory opinions of critics respecting this "locus vexatissimus; "and perhaps a still larger one to establish an exegesis which would stand. I am fully of opinion, that no interpretation as yet published will stand the test of thorough grammatico-historical criticism; and that a candid, and searching, and thorough "critique"here is still a "desideratum."May some expositor, fully adequate to the task, speedily appear!"After these remarks of this eminent Biblical scholar, it is with no great confidence of success that I enter on the exposition of the passage.

Yet, perhaps, though "all"difficulties may not be removed, and though I cannot hope to contribute anything "new"in the exposition of the passage, something may be written which may relieve it of some of the perplexities attending it, and which may tend to show that its author was under the influence of Divine inspiration. The passage may be properly divided into two parts. The first, in Dan 9:24, contains a "general"statement of what would occur in the time specified - the seventy weeks; the second, Dan 9:25-27, contains a "particular"statement of the manner in which that would be accomplished. In this statement, the whole time of the seventy weeks is broken up into three smaller portions of seven, sixty-two, and one - designating evidently some important epochs or periods Dan 9:25, and the last one week is again subdivided in such a way, that, while it is said that the whole work of the Messiah in confirming the covenant would occupy the entire week, yet that he would be cut off in the middle of the week, Dan 9:27.

In the "general"statement Dan 9:24 it is said that there was a definite time - seventy weeks - during which the subject of the prediction would be accomplished; that is, during which all that was to be done in reference to the holy city, or in the holy city, to finish the transgression, to make an end of sin, etc., would be effected. The things specified in this verse are "what was to be done,"as detailed more particularly in the subsequent verses. The design in this verse seems to have been to furnish a "general"statement of what was to occur in regard to the holy city - of that city which had been selected for the peculiar purpose of being a place where an atonement was to be made for human transgression. It is quite clear that when Daniel set apart this period for prayer, and engaged in this solemn act of devotion, his design was not to inquire into the ultimate events which would occur in Jerusalem, but merely to pray that the purpose of God, as predicted by Jeremiah, respecting the captivity of the nation, and the rebuilding of the city and temple, might be accomplished. God took occasion from this, however, not only to give an implied assurance about the accomplishment of these purposes, but also to state in a remarkable manner the "whole"ultimate design respecting the holy city, and the great event which was ever onward to characterize it among the cities of the world. In the consideration of the whole passage Dan 9:24-27, it will be proper, first, to examine into the literal meaning of the words and phrases, and then to inquire into the fulfillment.

Seventy weeks - שׁבעים שׁבעים shâbu‛ı̂ym shı̂b‛ı̂ym . Vulgate, Septuaginta hebdomades . So Theodotion, Ἑβδομήκοντα ἑβδομάδες Hebdomēkonta hebdomades . Prof. Stuart ("Hints,"p. 82) renders this "seventy sevens;"that is, seventy times seven years: on the ground that the word denoting "weeks"in the Hebrew is not שׁבעים shâbu‛ı̂ym , but שׁבעות shâbu‛ôth . "The form which is used here,"says he, "which is a regular masculine plural, is no doubt purposely chosen to designate the plural of seven; and with great propriety here, inasmuch as there are many sevens which are to be joined together in one common sum. Daniel had been meditating on the close of the seventy "years"of Hebrew exile, and the angel now discloses to him a new period of "seventy times seven,"in which still more important events are to take place. Seventy sevens, or (to use the Greek phraseology), "seventy heptades,"are determined upon thy people.

Heptades of what? Of days, or of years? No one can doubt what the answer is. Daniel had been making diligent search respecting the seventy "years;"and, in such a connection, nothing but seventy heptades of years could be reasonably supposed to be meant by the angel."The inquiry about the "gender"of the word, of which so much has been said (Hengstenberg, "Chris."ii. 297), does not seem to be very important, since the same result is reached whether it be rendered "seventy sevens,"or "seventy weeks."In the former ease, as proposed by Prof. Stuart, it means seventy sevens of "years,"or 490 years; in the other, seventy "weeks"of years; that is, as a "week of years"is seven years, seventy such weeks, or as before, 490 years. The usual and proper meaning of the word used here, however - שׁבוּע shâbûa‛a is a "seven," ἐβδομάς hebdomas , i. e., a week. - Gesenius, "Lexicon"From the "examples"where the word occurs it would seem that the masculine or the feminine forms were used indiscriminately.

The word occurs only in the following passages, in all of which it is rendered "week,"or "weeks,"except in Eze 45:21, where it is rendered "seven,"to wit, days. In the following passages the word occurs in the masculine form plural, Dan 9:24-26; Dan 10:2-3; in the following in the feminine form plural, Exo 34:22; Num 28:26; Deu 16:9-10, Deu 16:16; 2Ch 8:13; Jer 5:24; Eze 45:21; and in the following in the singular number, common gender, rendered "week,"Gen 29:27-28, and in the dual masculine in Lev 12:5, rendered "two weeks."From these passages it is evident that nothing certain can be determined about the meaning of the word from its gender. It would seem to denote "weeks,"periods of seven days - "hebdomads"- in either form, and is doubtless so used here. The fair translation would be, weeks seventy are determined; that is, seventy times seven days, or four hundred and ninety "days."But it may be asked here, whether this is to be taken literally, as denoting four hundred and ninety days? If not, in what sense is it to be understood? and why do we understand it in a different sense? It is clear that it must be explained literally as denoting four hundred and ninety "days,"or that these days must stand for years, and that the period is four hundred and ninety "years."That this latter is the true interpretation, as it has been held by all commentators, is apparent from the following considerations:

(a) This is not uncommon in the prophetic writings. See the notes at Dan 7:24-28. (See also Editor’ s Preface to volume on Revelation.)

(b) Daniel had been making inquiry respecting the seventy "years,"and it is natural to suppose that the answer of the angel would have respect to "years"also; and, thus understood, the answer would have met the inquiry pertinently - "not seventy years, but a week of years - seven times seventy years."Compare Mat 18:21-22. "In such a connection, nothing but seventy heptades of years could be reasonably supposed to be meant by the angel."- Prof. Stuart’ s "Hints,"etc., p. 82.

© Years, as Prof. Stuart remarks, are the measure of all considerable periods of time. When the angel speaks, then, in reference to certain events, and declares that they are to take place during "seventy heptades,"it is a matter of course to suppose that he means years.

(d) The circumstances of the case demand this interpretation. Daniel was seeking comfort in view of the fact that the city and temple had been desolate now for a period of seventy years. The angel comes to bring him consolation, and to give him assurances about the rebuilding of the city, and the great events that were to occur there. But what consolation would it be to be told that the city would indeed be rebuilt, and that it would continue seventy ordinary weeks - that is, a little more than a year, before a new destruction would come upon it? It cannot well be doubted, then, that by the time here designated, the angel meant to refer to a period of four hundred and ninety years; and if it be asked why this number was not literally and exactly specified in so many words, instead of choosing a mode of designation comparatively so obscure, it may be replied,

(1) that the number "seventy"was employed by Daniel as the time respecting which he was making inquiry, and that there was a propriety that there should be a reference to that fact in the reply of the angel - "one"number seventy had been fulfilled in the desolations of the city, there would be "another"number seventy in the events yet to occur;

(2) this is in the usual prophetic style, where there is, as Hengstenberg remarks ("Chris."ii. 299), often a "concealed definiteness."It is usual to designate numbers in this way.

(3) The term was sufficiently clear to be understood, or is, at all events, made clear by the result. There is no reason to doubt that Daniel would so understand it, or that it would be so interpreted, as fixing in the minds of the Jewish people the period when the Messiah was about to appear. The meaning then is, that there would be a period of four hundred and ninety years, during which the city, after the order of the rebuilding should go forth Dan 9:25, until the entire consummation of the great object for which it should be rebuilt: and that then the purpose would be accomplished, and it would be given up to a greater ruin. There was to be this long period in which most important transactions were to occur in the city.

Are determined - The word used here ( נחתך nech^e ttak from חתך châtak ) occurs nowhere else in the Scriptures. It properly means, according to Gesenius, to cut off, to divide; and hence, to deterinine, to destine, to appoint. Theodotion renders it, sunetmeetheesan - are cut off, decided, defined. The Vulgate renders it, "abbreviate sunt."Luther, "Sind bestimmet"- are determined. The meaning would seem to be, that this portion of time - the seventy weeks - was "cut off"from the whole of duration, or cut out of it, as it were, and set by itself for a definite purpose. It does not mean that it was cut off from the time which the city would naturally stand, or that this time was "abbreviated,"but that a portion of time - to wit, four hundred and ninety years - was designated or appointed with reference to the city, to accomplish the great and important object which is immediately specified. A certain, definite period was fixed on, and when this was past, the promised Messiah would come. In regard to the construction here - the singular verb with a plural noun, see Hengstenberg, "Christ. in, loc."The true meaning seems to be, that the seventy weeks are spoken of "collectively,"as denoting a period of time; that is, a period of seventy weeks is determined. The prophet, in the use of the singular verb, seems to have contemplated the time, not as separate weeks, or as particular portions, but as one period.

Upon thy people - The Jewish people; the nation to which Daniel belonged. This allusion is made because he was inquiring about the close of their exile, and their restoration to their own land.

And upon thy holy city - Jerusalem, usually called the holy city, because it was the place where the worship of God was celebrated, Isa 52:1; Neh 11:1, Neh 11:18; Mat 27:53. It is called "thy holy city"- the city of Daniel, because he was here making special inquiry respecting it, and because he was one of the Hebrew people, and the city was the capital of their nation. As one of that nation, it could be called "his."It was then, indeed, in ruins, but it was to be rebuilt, and it was proper to speak of it as if it were then a city. The meaning of "upon thy people and city"( על ‛al ) is, "respecting"or "concerning."The purpose respecting the seventy weeks "pertains"to thy people and city; or there is an important period of four hundred and seventy years determined on, or designated, respecting that people and city.

To finish the transgression - The angel proceeds to state what was the object to be accomplished in this purpose, or what would occur during that period. The first thing, "to finish the transgression."The margin is, "restrain."The Vulgate renders it, ut consummetur proevaricatio . Theodotion, τοῦ συντελεσθῆναι ἁμαρτίαν tou suntelesthēnai hamartian - to finish sin. Thompson renders this, "to finish sin-offerings."The difference between the marginal reading ("restrain") and the text ("finish") arises from a doubt as to the meaning of the original word. The common reading of the text is כלא kallē' , but in 39 Codices examined by Kennicott, it is כלה . The reading in the text is undoubtedly the correct one, but still there is not absolute certainty as to the signification of the word, whether it means to "finish"or to "restrain."The proper meaning of the word in the common reading of the text ( כלא kâlâ' ) is, to shut up, confine, restrain - as it is rendered in the margin.

The meaning of the other word found in many manuscripts ( כלה kâlâh ) is, to be completed, finished, closed - and in Piel, the form used here, to complete, to finish - as it is translated in the common version. Gesenius ("Lexicon") supposes that the word here is "for"- כלה kallēh - meaning to finish or complete. Hengstenberg, who is followed in this view by Lengerke, supposes that the meaning is to "shut up transgression,"and that the true reading is that in the text - כלא - though as that word is not used in Piel, and as the Masoretes had some doubts as to the derivation of the word, they gave to it not its appropriate "pointing"in this place - which would have been כלא k^e loh - but the pointing of the other word ( כלה kalēh ) in the margin. According to Hengstenberg, the sense here of "shutting up"is derived from the general notion of "restraining"or "hindering,"belonging to the word; and he supposes that this will best accord with the other words in this member of the verse - "to cover,"and "to seal up."

The idea according to him is, that "sin, which hitherto lay naked and open before the eyes of a righteous God, is now by his mercy shut up, sealed, and covered, so that it can no more be regarded as existing - a figurative description of the forgiveness of sin."So Lengerke renders it, "Ura einzuschliessen (den) Abfall ."Bertholdt, "Bis der Frevel vollbracht ."It seems most probable that the true idea here is that denoted in the margin, and that the sense is not that of "finishing,"but that of "restraining, closing, shutting up,"etc. So it is rendered by Prof. Stuart - "to restrain transgression."- "Com. on Daniel, in loc ."The word is used in this sense of "shutting up,"or "restraining,"in several places in the Bible: 1Sa 6:10, "and shut up their calves at home;"Jer 32:3, "Zedekiah had shut him up;"Psa 88:8, "I am shut up, and I cannot come forth;"Jer 32:2, "Jeremiah the prophet was shut up."

The sense of "shutting up,"or "restraining,"accords better with the connection than that of "finishing."The reference of the whole passage is undoubtedly to the Messiah, and to what would be done sometime during the "seventy weeks;"and the meaning here is, not that he would "finish transgression"- which would not be true in any proper sense, but that he would do a work which would "restrain"iniquity in the world, or, more strictly, which would "shut it up"- enclose it - as in a prison, so that it would no more go forth and prevail. The effect would be that which occurs when one is shut up in prison, and no longer goes at large. There would be a restraining power and influence which would check the progress of sin. This does not, I apprehend, refer to the particular transgressions for which the Jewish people had suffered in their long captivity, but sin ( הפשׁע hapesha‛ ) in general - the sin of the world.

There would be an influence which would restrain and curb it, or which would shut it up so that it would no longer reign and roam at large over the earth. It is true that this might not have been so understood by Daniel at the time, for the "language"is so general that it "might"have suggested the idea that it referred to the sins of the Jewish people. This language, if there had been no farther explanation of it, might have suggested the idea that in the time specified - seventy weeks - there would be some process - some punishment - some Divine discipline - by which the iniquities of that people, or their propensity to sin, for which this long captivity had come upon them, would be cohibited, or restrained. But the language is not such as necessarily to confine the interpretation to that, and the subsequent statements, and the actual fulfillment in the work of the Messiah, lead us to understand this in a much higher sense, as having reference to sin in general, and as designed to refer to some work that would ultimately be an effectual check on sin, and which would tend to cohibit, or restrain it altogether in the world. Thus understood, the language will well describe the work of the Redeemer - that work which, through the sacrifice made on the cross, is adapted and designed to restrain sin altogether.

And to make an end of sins - Margin, "to seal up."The difference here in the text and the margin arises from a difference in the readings in the Hebrew. The common reading in the text is חתם châthēm - from חתם châtham - "to seal, to seal up."But the Hebrew marginal reading is a different word - התם hâthēm , from תמם tâmam - "to complete, to perfect, to finish."The "pointing"in the text in the word חתם châtēm is not the proper pointing of that word, which would have been חתם chetom , but the Masoretes, as is not unfrequently the case, gave to the word in the text the pointing of another word which they placed in the margin. The marginal reading is found in fifty-five manuscripts (Lengerke), but the weight of authority is decidedly in favor of the common reading in the Hebrew text - "to seal,"and not to "finish,"as it is in our translation.

The marginal reading, "to finish,"was doubtless substituted by some transcribers, or rather "suggested"by the Masoretes, because it seemed to convey a better signification to say that "sin would be finished,"than to say that it would be "sealed."The Vulgate has followed the reading in the margin - et finem accipiat peccatum ; Theodotion has followed the other reading, σφραγίας ἁμαρτίας sphragisai hamartias . Luther also has it, "to seal."Coverdale, "that sin may have an end."The true rendering is, doubtless, "to seal sin;"and the idea is that of removing it from sight; to remove it from view. "The expression is taken,"says Lengerke, "from the custom of sealing up those things which one lays aside and conceals."Thus in Job 9:7, "And sealeth up the stars;"that is, he so shuts them up in the heavens as to prevent their shining - so as to hide them from the view. They are concealed, hidden, made close - as the contents of a letter or package are sealed, indicating that no one is to examine them.

See the note at that passage. So also in Job 37:7, referring to winter, it is said, "He sealeth up the hand of every man, that all men may know his work."That is, in the winter, when the snow is on the ground, when the streams are frozen, the labors of the farmer must cease. The hands can no more be used in ordinary toil. Every man is prevented from going abroad to his accustomed labor, and is, as it were, "sealed up"in his dwelling. Compare Jer 32:11, Jer 32:14; Isa 29:11; Son 4:12. The idea in the passage before us is, that the sins of our nature will, as it were, be sealed up, or closed, or hidden, so that they will not be seen, or will not develop themselves; that is, "they will be inert, inefficient, powerless."- Prof. Stuart. The language is applicable to anything that would hide them from view, or remove them from sight - as a book whose writing is so sealed that we cannot read it; a tomb that is so closed that we cannot enter it and see its contents; a package that is so sealed that we do not know what is within it; a room that is so shut up that we may not enter it, and see what is within.

It is not to be supposed that Daniel would see clearly how this was to be done; but we, who have now a full revelation of the method by which God can remove sin, can understand the method in which this is accomplished by the blood of the atonement, to wit, that "by"that atonement sin is now forgiven, or is treated as if it were hidden from the view, and a seal, which may not be broken, placed on what covers it. The language thus used, as we are now able to interpret it, is strikingly applicable to the work of the Redeemer, and to the method by which God removes sin. In not a few manuscripts and editions the word rendered "sins"is in the singular number. The amount of authority is in favor of the common reading - sins - though the sense is not materially varied. The work would have reference to "sin,"and the effect would be to seal it, and hide it from the view.

And to make reconciliation for iniquity - More literally, "and to cover iniquity."The word which is rendered to "make reconciliation "- כפר kâphar - properly means "to cover"(from our English word cover); to cover over, to overlay, as with pitch Gen 6:14; and hence, to cover over sin; that is, to atone for it, pardon it, forgive it. It is the word which is commonly used with reference to atonement or expiation, and seems to have been so understood by our translators. It does not necessarily refer to the means by which sin is covered over, etc., by an atonement, but is often used in the general sense of "to pardon or forgive."Compare the notes at Isa 6:7, and more fully. See the notes at Isa 43:3. Here there is no necessary allusion to the atonement which the Messiah would make in order to cover over sin; that is, the word is of so general a character in its signification that it does not necessarily imply this, but it is the word which would naturally be used on the supposition that it had such a reference. As a matter of fact, undoubtedly, the means by which this was to be done was by the atonement, and that was referred to by the Spirit of inspiration, but this is not essentially implied in the meaning of the word. In whatever way that should be done, this word would be properly used as expressing it. The Latin Vulgate renders thus, et deleatur iniquitas . Theodotion, ἀπαλεῖψαι τὰς ἀδικίας apaleipsai tas adikias - "to wipe out iniquities."Luther, "to reconcile for transgression."Here are three things specified, therefore, in regard to sin, which would be done. Sin would be

Restrained,

Sealed up,

Covered over.

These expressions, though not of the nature of a climax, are intensive, and show that the great work referred to pertained to sin, and would be designed to remove it. Its bearing would be on human transgression; on the way by which it might be pardoned; on the methods by which it would be removed from the view, and be kept from rising up to condemn and destroy. Such expressions would undoubtedly lead the mind to look forward to some method which was to be disclosed by which sin could be consistently pardoned and removed. In the remainder of the verse, there are three additional things which would be done as necessary to complete the work: -

To bring in everlasting righteousness;

To seal up the vision and prophecy; and

To anoint the Most Holy.

And to bring in everlasting righteousness - The phrase "to bring in"- literally, "to cause to come"- refers to some direct agency by which that righteousness would be introduced into the world. It would be such an agency as would cause it to exist; or as would establish it in the world. The "mode"of doing this is not indeed here specified, and, so far as the "word"used here is concerned, it would be applicable to any method by which this would be done - whether by making an atonement; or by setting an example; or by persuasion; or by placing the subject of morals on a better foundation; or by the administration of a just government; or in any other way. The term is of the most general character, and its exact force here can be learned only by the subsequently revealed facts as to the way by which this would be accomplished. The essential idea in the language is, that this would be "introduced"by the Messiah; that is, that he would be its author.

The word "righteousness"here also ( צדק tsedeq ) is of a general character. The fair meaning would be, that some method would be introduced by which men would become "righteous."In the former part of the verse, the reference was to "sin"- to the fact of its existence - to the manner in which it would be disposed of - to the truth that it would be coerced, sealed up, covered over. Here the statement is, that, in contradistinction from that, a method would be introduced by which man would become, in fact, righteous and holy. But the "word"implies nothing as to the method by which this would be done. Whether it would be by a new mode of justification, or by an influence that would make men personally holy - whether this was to be as the result of example, or instruction, or an atoning sacrifice - is not necessarily implied in the use of this word. That, as in the cases already referred to, could be learned only by subsequent develop. ments.

It would be, doubtless, understood that there was a reference to the Messiah - for that is specified in the next verse; and it would be inferred from this word that, under him, righteousness would reign, or that men would be righteous, but nothing could be argued from it as to the methods by which it would be done. It is hardly necessary to add, that, in the prophets, it is constantly said that righteousness would characterize the Messiah and his times; that he would come to make men righteous, and to set up a kingdom of righteousness in the earth. Yet the exact mode in which it was to be done would be, of course, more fully explained when the Messiah should himself actually appear. The word "everlasting"is used here to denote that the righteousness would be permanent and perpetual. In reference to the method of becoming righteous, it would be unchanging - the standing method ever onward by which men would become holy; in reference to the individuals who should become righteous under this system, it would be a righteousness which would continue forever.

This is the characteristic which is everywhere given of the righteousness which would be introduced by the Messiah. Thus in Isa 51:6-8 : "Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be forever, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be forever, and my salvation from generation to generation."So Isa 45:17 : "But Israel shall be saved in the Lord with an everlasting salvation; ye shall not be ashamed nor confounded, world without end."

Compare Jer 31:3. The language used in the passage before us, moreover, is such as could not properly be applied to anything but that righteousness which the Messiah would introduce. It could not be used in reference to the temporal prosperity of the Jews on their return to the holy land, nor to such righteousness as the nation had in former times. The fair and proper meaning of the term is, that it would be "eternal"- what would "endure forever"- עלמים צדק tsedeq ‛olâmı̂ym . It would place righteousness on a permanent and enduring foundation; introduce that which would endure through all changes, and exist when the heavens would be no more. In the plan itself there would be no change; in the righteousness which anyone would possess under that system there would be perpetual duration - it would exist forever and ever. This is the nature of that righteousness by which men are now justified; this is what all who are interested in the scheme of redemption actually possess. The "way"in which this "everlasting righteousness"would be introduced is not stated here, but is reserved for future revelations. Probably all that the words would convey to Daniel would be, that there would be some method disclosed by which men would become righteous, and that this would not be temporary or changing, but would be permanent and eternal. It is not improper that "we"should understand it, as it is explained by the subsequent revelations in the New Testament, as to the method by which sinners are justified before God.

And to seal up the vision and prophecy - Margin, as in the Hebrew, "prophet."The evident meaning, however, here is "prophecy."The word seal is found, as already explained, in the former part of the verse - "to seal up sins."The word "vision"(for its meaning, see the notes at Isa 1:1) need not be understood as referring particularly to the visions seen by Daniel, but should be understood, like the word "prophecy"or "prophet"here, in a general sense - as denoting all the visions seen by the prophets - the series of visions relating to the future, which had been made known to the prophets. The idea seems to be that they would at that time be all "sealed,"in the sense that they would be closed or shut up - no longer open matters - but that the fulfillment would, as it were, close them up forever. Till that time they would be open for penusal and study; then they would be closed up as a sealed volume which one does not read, but which contains matter hidden from the view.

Compare the notes at Isa 8:16 : "Bind up the testimony; seal the law among my disciples."See also Dan 8:26; Dan 12:4. In Isaiah Isa 8:16 the meaning is, that the prophecy was complete, and the direction was given to bind it up, or roll it up like a volume, and to seal it. In Dan 8:26, the meaning is, seal up the prophecy, or make a permanent record of it, that when it is fulfilled, the event may be compared with the prophecy, and it may be seen that the one corresponds with the other. In the passage before us, Gesenius ("Lexicon") renders it, "to complete, to finish"- meaning that the prophecies would be fulfilled. Hengstenberg supposes that it means, that "as soon as the fulfillment takes place, the prophecy, although it retains, in other respects, its great importance, reaches the end of its destination, in so far as the view of believers, who stand in need of consolation and encouragement, is no longer directed to it, to the future prosperity, but to what has appeared."

Lengerke supposes that it means to confirm, corroborate, ratify - bekraftigen, bestatigen ; that is, "the eternal righteousness will be given to the pious, and the predictions of the prophets will be confirmed and fulfilled."To seal, says he, has also the idea of confirming, since the contents of a writing are secured or made fast by a seal. After all, perhaps, the very idea here is, that of "making fast,"as a lock or seal does - for, as is well known, a seal was often used by the ancients where a lock is with us; and the sense may be, that, as a seal or lock made fast and secure the contents of a writing or a book, so the event, when the prophecy was fulfilled, would make it "fast"and "secure."It would be, as it were, locking it up, or sealing it, forever. It would determine all that seemed to be undetermined about it; settle all that seemed to be indefinite, and leave it no longer uncertain what was meant. According to this interpretation the meaning would be, that the prophecies would be sealed up or settled by the coming of the Messiah. The prophecies terminated on him (compare Rev 19:10); they would find their fulfillment in him; they would be completed in him - and might then be regarded as closed and consummated - as a book that is fully written and is sealed up. All the prophecies, and all the visions, had a reference more or less direct to the coming of the Messiah, and when he should appear they might be regarded as complete. The spirit of prophecy would cease, and the facts would confirm and seal all that had been written.

And to anoint the Most Holy - There has been great variety in the interpretation of this expression. The word rendered "anoint"- משׁח m^e shocha - infinitive from משׁח mâshach (from the word Messiah, Dan 9:25), means, properly, to strike or draw the hand over anything; to spread over with anything, to smear, to paint, to anoint. It is commonly used with reference to a sacred rite, to anoint, or consecrate by unction, or anointing to any office or use; as, e. g., a priest, Exo 28:41; Exo 40:15; a prophet, 1Ki 19:16; Isa 61:1; a king, 1Sa 10:1; 1Sa 15:1; 2Sa 2:4; 1Ki 1:34. So it is used to denote the consecration of a stone or column as a future sacred place, Gen 31:13; or vases and vessels as consecrated to God, Exo 40:9, Exo 40:11; Lev 8:11; Num 7:1. The word would then denote a setting apart to a sacred use, or consecrating a person or place as holy. Oil, or an unguent, prepared according to a specified rule, was commonly employed for this purpose, but the word may be used in a figurative sense - as denoting to set apart or consecrate in any way "without"the use of oil - as in the case of the Messiah. So far as this word, therefore, is concerned, what is here referred to may have occurred without the literal use of oil, by any act of consecration or dedication to a holy use.

The phrase, "the Most Holy"( קדשׁים קדשׁ qôdesh qādāshı̂ym ) has been very variously interpreted. By some it has been understood to apply literally to the most holy place - the holy of holies, in the temple; by others to the whole temple, regarded as holy; by others to Jerusalem at large as a holy place; and by others, as Hengstenberg, to the Christian church as "a"holy place. By some the thing here referred to is supposed to have been the consecration of the most holy place after the rebuilding of the temple; by others the consecration of the whole temple; by others the consecration of the temple and city by the presence of the Messiah, and by others the consecration of the Christian church, by his presence. The phrase properly means "holy of holies,"or most holy. It is applied often in the Scriptures to the "inner sanctuary,"or the portion of the tabernacle and temple containing the ark of the covenant, the two tables of stone, etc.

See the notes at Mat 21:12. The phrase occurs in the following places in the Scripture: Exo 26:33-34; Exo 29:37; Exo 30:29, Exo 30:36; Exo 40:10; Lev 2:3, Lev 2:10, "et al."- in all, in about twenty-eight places. See the "Englishman’ s Hebrew Concordance."It is not necessarily limited to the inner sanctuary of the temple, but may be applied to the whole house, or to anything that was consecrated to God in a manner peculiarly sacred. In a large sense, possibly it might apply to Jerusalem, though I am not aware that it ever occurs in this sense in the Scriptures, and in a figurative sense it might be applied undoubtedly, as Hengstenberg supposes, to the Christian church, though it is certain that it is not elsewhere thus used. In regard to the meaning of the expression - an important and difficult one, as is admitted by all - there are five principal opinions which it may be well to notice. The truth will be found in one of them.

(1) That it refers to the consecration by oil or anointing of the temple, that would be rebuilt after the captivity, by Zerubbabel and Joshua. This was the opinion of Michaelis and Jahn. But to this opinion there are insuperable objections:

(a) That, according to the uniform tradition of the Jews, the holy oil was wanting in the second temple. In the case of the first temple there might have been a literal anointing, though there is no evidence of that, as there was of the anointing of the vessels of the tabernacle, Exo 30:22, etc. But in the second temple there is every evidence that there can be, that there was no literal anointing.

(b) The "time"here referred to is a fatal objection to this opinion. The period is seventy weeks of years, or four hundred and ninety years. This cannot be doubted (see the notes at the first part of the verse) to be the period referred to; but it is absurd to suppose that the consecration of the new temple would be deferred for so long a time, and there is not the slightest evidence that it was. This opinion, therefore, cannot be entertained.

(2) The second opinion is, that it refers to the re-consecration and cleansing of the temple after the abominations of Antiochus Epiphanes. See the notes at Dan 8:14. But this opinion is liable substantially to the same objections as the other. The cleansing of the temple, or of the sanctuary, as it is said in Dan 8:14, did "not"occur four hundred and ninety years after the order to rebuild the temple Dan 9:25, but at a much earlier period. By no art of construction, if the period here referred to is four hundred and ninety years, can it be made to apply to the re-dedication of the temple after Antiochus had defiled it.

(3) Others have supposed that this refers to the Messiah himself, and that the meaning is, that he, who was most holy, would then be consecrated or anointed as the Messiah. It is probable, as Hengstenberg ("Christ."ii. 321, 322) has shown, that the Greek translators thus understood it, but it is a sufficient objection to this that the phrase, though occurring many times in the Scriptures, is never applied to "persons,"unless this be an instance. Its uniform and proper application is to "things,"or "places,"and it is undoubtedly so to be understood in this place.

(4) Hengstenberg supposes (pp. 325-328) that it refers to the Christian church as "a"holy place, or "the New Temple of the Lord,""the Church of the New covenant,"as consecrated and supplied with the gifts of the Spirit. But it is a sufficient refutation of this opinion that the phrase is nowhere else so used; that it has in the Old Testament a settled meaning as referring to the tabernacle or the temple; that it is nowhere employed to denote a collection of "people,"anymore than an individual person - an idea which Hengstenberg himself expressly rejects (p. 322); and that there is no proper sense in which it can be said that the Christian church is "anointed."The language is undoubtedly to be understood as referring to some "place"that was to be thus consecrated, and the uniform Hebrew usage would lead to the supposition that there is reference, in some sense, to the temple at Jerusalem.

(5) It seems to me, therefore, that the obvious and fair interpretation is, to refer it to the temple - as the holy place of God; his peculiar abode on earth. Strictly and properly speaking, the phrase would apply to the inner room of the temple - the sanctuary properly so called (see the notes at Heb 9:2); but it might he applied to the whole temple as consecrated to the service of God. If it be asked, then, what anointing or consecration is referred to here, the reply, as it seems to me, is, not that it was then to be set apart anew, or to be dedicated; not that it was literally to be anointed with the consecrating oil, but that it was to be consecrated in the highest and best sense by the presence of the Messiah - that by his coming there was to be a higher and more solemn consecration of the temple to the real purpose for which it was erected than had occurred at any time. It was reared as a holy place; it would become eminently holy by the presence of him who would come as the anointed of God, and his coming to it would accomplish the purpose for which it was erected, and with reference to which all the rites observed there had been ordained, and then, this work having been accomplished, the temple, and all the rites pertaining to it, would pass away.

In confirmation of this view, it may be remarked, that there are repeated allusions to the coming of the Messiah to the second temple, reared after the return from the captivity - as that which would give a peculiar sacredness to the temple, and which would cause it to surpass in glory all its ancient splendor. So in Hag 2:7, Hag 2:9 : "And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. - The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts."So Mal 3:1-2 : "The Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’ s fire, and like fullers’ soap,"etc.

Compare Mat 12:6 : "But I say unto you, That in this place is one greater than the temple."Using the word "anoint,"therefore, as denoting to consecrate, to render holy, to set apart to a sacred use, and the phrase "holy of holies"to designate the temple as such, it seems to me most probable that the reference here is to the highest consecration which could be made of the temple in the estimation of a Hebrew, or, in fact, the presence of the Messiah, as giving a sacredness to that edifice which nothing else did give or could give, and, therefore, as meeting all the proper force of the language used here. On the supposition that it was designed that there should be a reference to this event, this would be such language as would have been not unnaturally employed by a Hebrew prophet. And if it be so, this may be regarded as the probable meaning of the passage. In this sense, the temple which was to be reared again, and about which Daniel felt so solicitous, would receive its highest, its truest consecration, as connected with an event which was to bring in everlasting righteousness, and to seal up the vision and the prophecy.

(D) Simultaneously with this event, as the result of this, we are to anticipate such a spread of truth and righteousness, and such a reign of the saints on the earth, as would be properly symbolized by the coming of the Son of man to the ancient of days to receive the kingdom, Dan 7:13-14. As shown in the interpretation of those verses, this does not necessarily imply that there would be any visible appearing of the Son of man, or any personal reign (see the note at these verses), but there would be such a making over of the kingdom to the Son of man and to the saints as would be properly symbolized by such a representation. That is, there would be great changes; there would be a rapid progress of the truth; there would be a spread of the gospel; there would be a change in the governments of the world, so that the power would pass into the hands of the righteous, and they would in fact rule. From that time the "saints"would receive the kingdom, and the affairs of the world would be put on a new footing. From that period it might be said that the reign of the saints would commence; that is, there would be such changes in this respect that that would constitute an epoch in the history of the world - the proper beginning of the reign of the saints on the earth - the setting up of the new and final dominion in the world. If there should be such changes - such marked progress - such facilities for the spread of truth - such new methods of propagating it - and such certain success attending it, all opposition giving way, and persecution ceasing, as would properly constitute an epoch or era in the world’ s history, which would be connected with the conversion of the world to God, this would fairly meet the interpretation of this prophecy; this occurring, all would have taken place which could be fairly shown to be implied in the vision.

(E) We are to expect a reign of righteousness on the earth. On the character of what we are fairly to expect from the words of the prophecy, see the notes at Dan 7:14. The prophecy authorizes us to anticipate a time when there shall be a general prevalence of true religion; when the power in the world shall be in the hands of good men - of men fearing God; when the Divine laws shall be obeyed - being acknowledged as the laws that are to control men; when the civil institutions of the world shall be pervaded by religion, and moulded by it; when there shall be no hinderance to the free exercise of religion, and when in fact the reigning power on the earth shall be the kingdom which the Messiah shall set up. There is nothing more certain in the future than such a period, and to that all things are tending. Such a period would fulfill all that is fairly implied in this wonderful prophecy, and to that faith and hope should calmly and confidently look forward. For that they who love their God and their race should labor and pray; and by the certain assurance that such a period will come, we should be cheered amidst all the moral darkness that exists in the world, and in all that now discourages us in our endeavors to do good.

Poole: Dan 9:24

Seventy weeks: these weeks are weeks of days, and these days are so many years; though neither days, nor months, nor years are expressed, (which makes it somewhat the more obscure,) but weeks only. It is yet plain and obvious that the angel useth the number seventy to show the favour of God towards them, that they might have so much liberty and joy as their seventy years’ bondage and sufferings amounted to. Yet was this but a type of the time of grace which was to follow after by the coming of Christ. Upon thy people, and upon thy holy city. Why doth he call them Daniel’ s people?

1. Because they were his by nation, blood, laws, and profession.

2. Thine because thou dost own them, and art so tender of them, and so zealous for them.

To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity Note,

1. The angel discovers first the disease, in three several words, havh Nwe evk which contain all sorts of sin, which the Messiah should free us from by his full redemption, see Exo 34:6,7 Mt 1:21 viz. original, actual, of ignorance, presumption, &c.; also fault and punishment, which we may prove by Scripture.

2. The angel shows us also the cure of this disease in three words, le callee, le chatem, le capper :

1. To finish transgression;

2. To make an end of sin;

3. To make reconciliation: all which words are very significant in the original, and signify to pardon, to blot out, mortify, expiate.

To bring in everlasting righteousness i.e. to bring in justification by the free grace of God in Jesus Christ the Lord our Righteousness, Isa 53:6 Jer 23:6 33:16 1Co 1:30 ; called everlasting because Christ is eternal, and he and his righteousness is everlasting. Christ brings this in,

1. By his merit;

2. By his gospel declaring it;

3. By faith applying and sealing it by the Holy Ghost.

To seal up the vision and prophecy to abrogate the former dispensation of the laws, and to fulfil it, and the prophecies relating to Christ, and to confirm and ratify the new testament or gospel covenant of grace. The Talmud saith, all the prophecies of the prophets related to Christ.

To anoint the most Holy by which alluding to the holy of holies, which was anointed, Exo 30:25-31 40:9-16 . This typified the church, which is called anointed, 2Co 1:21 , and heaven, into which Christ is entered, Heb 8:1 9:24 10:19 ; but chiefly Christ himself, who is the Holy One, Act 3:14 . He received the Spirit

without measure Joh 3:34 . His human nature is therefore called the temple, Joh 2:19 , and tabernacle, Heb 8:2 9:11 : moreover Christ is he that held the law, by which the will of God is revealed; the propiatory, appeasing God; the table, that nourisheth us; the candlestick, that enlightens; the altar, that sanctifies the gift and offering. All these were anointed and holy: by this word anointing he alludes to his name Messiah and Christ, both which signify anointed. Christ was anointed at his first conception and personal union, Luk 1:35 ; in his

baptism Mat 3:17 ; to his three offices by the Holy Ghost,

(1.) King , Mat 2:2 ,

(2.) Prophet, Isa 61:1 ,

(3.) Priest, Psa 110:4 .

Haydock: Dan 9:24

Seventy weeks (viz. of years, or seventy times seven, that is, 490 years) are shortened; that is, fixed and determined, so that the time shall be no longer. (Challoner) ---

This is not a conditional prophecy. Daniel was solicitous to know when the seventy years of Jeremias would terminate. But something of far greater consequence is revealed to him, (Worthington) even the coming and death of the Messias, four hundred and ninety years after the order for rebuilding the walls should be given, (Calmet) at which period Christ would redeem the world, (Worthington) and abolish the sacrifices of the law. (Calmet) ---

Finished, or arrive at its height by the crucifixion of the Son of God; (Theod.) or rather sin shall be forgiven. Hebrew: "to finish crimes to seal ( cover or remit ) sins, and to expiate iniquity." ---

Anointed. Christ is the great anointed of God, the source of justice, and the end of the law and of the prophets, (Acts x. 38. and 1 Corinthians i. 30; Romans x. 4.) (Calmet) as well as the pardoner of crimes. These four characters belong only to Christ. (Worthington)

Gill: Dan 9:24

Seventy weeks are determined upon thy people, and upon thy holy city,..... Or, "concerning thy people, and concerning thy holy city" ^s; that is, such a space of time is fixed upon; "cut out" ^t, as the word signifies; or appointed of God for the accomplishment of certain events, relative to the temporal good of the city and people of the Jews; as the rebuilding of their city and temple; the continuance of them as a people, and of their city; the coming of the Messiah to them, to obtain spiritual blessings for them, and for all the people of God; who also were Daniel's people and city in a spiritual sense, to which he belonged; and likewise what was relative to the utter ruin and destruction of the Jews as a people, and of their city: and this space of "seventy" weeks is not to be understood of weeks of days; which is too short a time for the fulfilment of so many events as are mentioned; nor were they fulfilled within such a space of time; but of weeks of years, and make up four hundred and ninety years; within which time, beginning from a date after mentioned, all the things prophesied of were accomplished; and this way of reckoning of years by days is not unusual in the sacred writings; see Gen 29:27. The verb used is singular, and, joined with the noun plural, shows that every week was cut out and appointed for some event or another; and the word, as it signifies "to cut", aptly expresses the division, or section of these weeks into distinct periods, as seven, sixty two, and one. The first events mentioned are spiritual ones, and are not ascribed to any particular period; but are what should be done within this compass of time in general, and were done toward the close of it; and are first observed because of the greatest importance, and are as follow:

to finish the transgression; not the transgression of Adam, or original sin, which, though took away by Christ from his people, yet not from all men; nor the actual transgression of man in general, which never more abounded than in the age in which Christ lived; but rather the transgressions of his people he undertook to satisfy for, and which were laid on him, and bore by him, and carried away, so as not to be seen more, or to have no damning power over them. The word used signifies "to restrain" ^u; now, though sin greatly abounded, both among Jews and Gentiles, in the age of the Messiah; yet there never was an age in which greater restraints were laid on it than in this, by the ministry of John the Baptist, and of Christ in Judea and by the apostles in the Gentile world:

and to make an end of sins; so that they shall be no more, but put away and abolished by the sacrifice and satisfaction of Christ for them, as to guilt and punishment; so that those, for whose sins satisfaction is made, no charge can be brought against them, nor the curse of the law reach them, nor any sentence of it be executed, or any punishment inflicted on them; but are entirely and completely saved from all their sins, and the sad effects of them. Our version follows the marginal reading; but the textual writing is, "to seal up sins" ^w; which is expressive of the pardon of them procured by Christ; for things sealed are hid and covered, and so are sins forgiven, Psa 32:1,

and to make reconciliation for iniquity: to expiate it, and make atonement for it; which was made by the sacrifice of Christ, by his sufferings and death; whereby the law and justice of God were fully satisfied, full reparation being made for the injury done by sin; and this was made for all kind of sin, expressed here by several words; and for all the sins, iniquities, and transgressions of the Lord's people; to do which was the grand end of Christ's coming into the world; see Heb 2:17, and to bring in everlasting righteousness; which is true only of the righteousness of Christ, by which the law is magnified and made honourable, justice satisfied, and all that believe in him justified from all their sins: this Christ, by his obedience, sufferings, and death, has wrought out, and brought into the world; and which phase designs, not the manifestation of it in the Gospel; nor the act of imputation of it, which is Jehovah the Father's act; nor the application of it, which is by the Spirit of God; but Christ's actual working of it out by obeying the precept and bearing the penalty of the law: and this may be truly called "everlasting", or "the righteousness of ages" ^x, of ages past; the righteousness by which the saints in all ages from the beginning of the world are justified; and which endures, and will endure, throughout all ages, to the justification of all that believe; it is a robe of righteousness that will never wear out; its virtue to justify will ever continue, being perfect; it will answer for the justified ones in a time to come, and has eternal life connected with it:

and to seal up the vision and prophecy; not to shut it up out of sight; rather to set a mark on it, by which it might be more clearly known; but to consummate and fulfil it: all prophecy is sealed up in Christ, and by him; he is the sum and substance of it; the visions and prophecies of the Old Testament relate to him, and have their accomplishment in him; some relate to his person and office; others to his coming into the world, the time, place, and manner of it; others to the great work of redemption and salvation he came about; and others to his miracles, sufferings, and death, and the glory that should follow; all which have been fulfilled: or, "to seal up the vision and prophet" ^y; the prophets were until John, and then to cease, and have ceased ever since the times of Jesus; there has been no prophet among the Jews, they themselves do not deny it; Christ is come, the last and great Prophet of all, with a full revelation of the divine will, and no other is to be expected; all that pretend to set up a new scheme of things, either as to doctrine or worship, through pretended vision or prophecy, are to be disregarded:

and to anoint the most Holy; not literally the most holy place in the temple; figuratively, either heaven itself, anointed, and prepared for his people by the Messiah's ascension thither, and entrance into it; or rather most holy persons, the church and people of God, typified by the sanctuary, the temple of God; and in a comparative sense are most holy, and absolutely so, as washed in the blood of Christ, clothed with his righteousness, and sanctified by his Spirit; and by whom they are anointed, some in an extraordinary and others in an ordinary way, and all by the grace of Christ: or it may be best of all to understand this of the Messiah, as Aben Ezra and others do; who is holy in his person, in both his natures, human and divine; sanctified and set apart to his office, and holy in the execution of it; equal in holiness to the Father and the Spirit; superior in it to angels and men, who have all their holiness from him, and by whom they are sanctified; and of whom the sanctuary or temple was a type; and who was anointed with the Holy Ghost as man, at his incarnation, baptism, and ascension to heaven; and Abarbinel owns it may be interpreted of the Messiah, who may be called the Holy of holies, because he is holier than all other Israelites.

Commentary -- Verse Notes / Footnotes

NET Notes: Dan 9:24

¹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

² tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

³ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

⁴ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

⁵ tn Or “everlasting.”

⁶ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

⁷ tn Heb “vision and prophecy.” The expression is a hendiadys.

⁸ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

Geneva Bible: Dan 9:24

Seventy ^{( p )} weeks are determined upon ^{( q )} thy people and upon thy holy city, to finish the ^{( r )} 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.

^{( p )} He alludes to Jeremiah's prophecy, who prophesied that their captivity would be seventy years: but now God's mercy would exceed his judgment seven times as much, which would be 490 years, even until the coming of Christ, and so then it would continue forever.

^{( q )} Meaning Daniel's nation, over whom he was careful.

^{( r )} To show mercy and to put sin out of remembrance.

Commentary -- Verse Range Notes

TSK Synopsis: Dan 9:1-27

1 Daniel, considering the time of the captivity,

3 makes confession of sins,

16 and prays for the restoration of Jerusalem.

20 Gabriel informs him of the seventy weeks.

MHCC: Dan 9:20-27

An answer was immediately sent to Daniel's prayer, and it is a very memorable one. We cannot now expect that God should send answers to our prayers by angels, but if we pray with fervency for that which God has promised, we may by faith take the promise as an immediate answer to the prayer; for He is faithful that has promised. Daniel had a far greater and more glorious redemption discovered to him, which God would work out for his church in the latter days. Those who would be acquainted with Christ and his grace, must be much in prayer. The evening offering was a type of the great sacrifice Christ was to offer in the evening of the world: in virtue of that sacrifice Daniel's prayer was accepted; and for the sake of that, this glorious discovery of redeeming love was made to him. We have, in Dan 9:24-27, one of the most remarkable prophecies of Christ, of his coming and his salvation. It shows that the Jews are guilty of most obstinate unbelief, in expecting another Messiah, so long after the time expressly fixed for his coming. The seventy weeks mean a day for a year, or 490 years. About the end of this period a sacrifice would be offered, making full atonement for sin, and bringing in everlasting righteousness for the complete justification of every believer. Then the Jews, in the crucifixion of Jesus, would commit that crime by which the measure of their guilt would be filled up, and troubles would come upon their nation. All blessings bestowed on sinful man come through Christ's atoning sacrifice, who suffered once for sins, the just for the unjust, that he might bring us to God. Here is our way of access to the throne of grace, and of our entrance to heaven. This seals the sum of prophecy, and confirms the covenant with many; and while we rejoice in the blessings of salvation, we should remember what they cost the Redeemer. How can those escape who neglect so great salvation!

Matthew Henry: Dan 9:20-27

We have here the answer that was immediately sent to Daniel's prayer, and it is a very memorable one, as it contains the most illustrious prediction of Christ and gospel-grace that is extant in all the Old Testament. If John Baptist was the morning-star, this was the day-break to the Sun of righteousness, the day-spring from on high. Here is,

I. The time when this answer was given.

1. It was while Daniel was at prayer. This he observed and laid a strong emphasis upon: While I was speaking (Dan 9:20), yea, while I was speaking in prayer (Dan 9:21), before he rose from his knees, and while there was yet more which he intended to say.

(1.) He mentions the two heads he chiefly insisted upon in prayer, and which perhaps he designed yet further to enlarge upon. [1.] He was confessing sin and lamenting that - "both my sin and the sin of my people Israel. "Daniel was a very great and good man, and yet he finds sin of his own to confess before God and is ready to confess it; for there is not a just man upon earth that does good and sins not, nor that sins and repents not. St. John puts himself into the number of those who deceive themselves if they say that they have no sin, and who therefore confess their sins, 1Jo 1:8. Good men find it an ease to their consciences to pour out their complaints before the Lord against themselves; and that is confessing sin. He also confessed the sin of his people, and bewailed that. Those who are heartily concerned for the glory of God, the welfare of the church, and the souls of men, will mourn for the sins of others as well as for their own. [2.] He was making supplication before the Lord his God, and presenting it to him as an intercessor for Israel; and in this prayer his concern was for the holy mountain of his God, Mount Zion. The desolations of the sanctuary lay nearer his heart than those of the city and the land; and the repair of that, and the setting up of the public worship of God of Israel again, were the things he had in view, in the deliverance he was preparing for, more than re-establishment of their civil interests. Now,

(2.) While Daniel was thus employed, [1.] He had a grant made him of the mercy he prayed for. Note, God is very ready to hear prayer and to give an answer of peace. Now was fulfilled what God had spoken Isa 65:24, While they are yet speaking, I will hear. Daniel grew very fervent in prayer, and his affections were very strong, Dan 9:18, Dan 9:19. And, while he was speaking with such fervour and ardency, the angel came to him with a gracious answer. God is well pleased with lively devotions. We cannot now expect that God should send us answers to our prayer by angels, but, if we pray with fervency for that which God has promised, we may by faith take the promise as an immediate answer to the prayer; for he is faithful that has promised. [2.] He had a discovery made to him of a far greater and more glorious redemption which God would work out for his church in the latter days. Note, Those that would be brought acquainted with Christ and his grace must be much in prayer.

2. It was about the time of the evening oblation, Dan 9:21. The altar was in ruins, and there was no oblation offered upon it, but, it should seem, the pious Jews in their captivity were daily thoughtful of the time when it should have been offered, and at that hour were ready to weep at the remembrance of it, and desired and hoped that their prayer should be set forth before God as incense, and the lifting up of their hands, and their hearts with their hands, should be acceptable in his sight as the evening-sacrifice, Psa 141:2. The evening oblation was a type of the great sacrifice which Christ was to offer in the evening of the world, and it was in the virtue of that sacrifice that Daniel's prayer was accepted when he prayed for the Lord's sake; and for the sake of that this glorious discovery of redeeming love was made to him. The Lamb opened the seals in the virtue of his own blood.

II. The messenger by whom this answer was sent. It was not given him in a dream, nor by a voice from heaven, but, for the greater certainty and solemnity of it, an angel was sent on purpose, appearing in a human shape, to give this answer to Daniel. Observe,

1. Who this angel, or messenger, was; it was the man Gabriel. If Michael the archangel be, as many suppose, no other than Jesus Christ, this Gabriel is the only created angel that is named in scripture. Gabriel signifies the mighty one of God; for the angels are great in power and might, 2Pe 2:11. It was he whom I had seen in the vision at the beginning. Daniel heard him called by his name, and thence learned it (Dan 8:16); and, though then he trembled at his approach, yet he observed him so carefully that now he knew him again, knew him to be the same that he had seen at the beginning, and, being somewhat better acquainted with him, was not now so terrified at the sight of him as he had been at first. When this angel said to Zacharias, I am Gabriel (Luk 1:19), he intended thereby to put him in mind of this notice which he had given to Daniel of the Messiah's coming when it was at a distance, for the confirming of his faith in the notice he was then about to give of it as at the door.

2. The instructions which this messenger received from the Father of lights to whom Daniel prayed (Dan 9:23): At the beginning of thy supplications the word, the commandment, came forth from God. Notice was given to the angels in heaven of this counsel of God, which they were desirous to look into; and orders were given to Gabriel to go immediately and bring the notice of it to Daniel. By this it appears that it was not any thing which Daniel said that moved God, for the answer was given as he began to pray; but God was well pleased with his serious solemn address to the duty, and, in token of that, sent him this gracious message. Or perhaps it was at the beginning of Daniel's supplications that Cyrus's word, or commandment, went forth to restore and to build Jerusalem, that going forth spoken of Dan 9:25. "The thing was done this very day; the proclamation of liberty to the Jews was signed this morning, just when thou wast praying for it;"and now, at the close of this fast-day, Daniel had notice of it, as, at the close of the day of atonement, the jubilee-trumpet sounded to proclaim liberty.

3. The haste he made to deliver his message: He was caused to fly swiftly, Dan 9:21. Angels are winged messengers, quick in their motions, and delay not to execute the orders they receive; they run and return like a flash of lightning, Eze 1:14. But, it should seem, sometimes they are more expeditious than at other times, and make a quicker despatch, as here the angel was caused to fly swiftly; that is, he was ordered and he was enabled to fly swiftly. Angels do their work in obedience to divine command and in dependence upon divine strength. Though they excel in wisdom, they fly swifter or slower as God directs; and, though they excel in power, they fly but as God causes them to fly. Angels themselves are to us what he makes them to be; they are his ministers, and do his pleasure, Psa 103:21.

4. The prefaces or introductions to his message. (1.) He touched him (Dan 9:21), as before (Dan 8:18), not to awaken him out of sleep as then, but to give him a hint to break off his prayer and to attend to that which he has to say in answer to it. Note, In order to the keeping up of our communion with God we must not only be forward to speak to God, but as forward to hear what he has to say to us; when we have prayed we must look up, must look after our prayers, must set ourselves upon our watch-tower. (2.) He talked with him (Dan 9:22), talked familiarly with him, as one friend talks with another, that his terror might not make him afraid. He informed him on what errand he came, that he was sent from heaven on purpose with a kind message to him: " I have come to show thee (Dan 9:23), to tell thee that which thou didst not know before."He had shown him the troubles of the church under Antiochus, and the period of those troubles (Dan 8:19); but now he has greater things to show him, for he that is faithful in a little shall be entrusted with more. "Nay, I have now come forth to give thee skill and understanding (Dan 9:22), not only to show thee these things, but to make thee understand them."(3.) He assured him that he was a favourite of Heaven, else he would not have had this intelligence sent him, and he must take it for a favour: " I have come to show thee, for thou art greatly beloved. Thou art a man of desires, acceptable to God, and whom he has a favour for."Note, Though God loves all his children, yet there are some that are more than the rest greatly beloved. Christ had one disciple that lay in his bosom; and that beloved disciple was he that was entrusted with the prophetical visions of the New Testament, as Daniel was with those of the Old. For what greater token can there be of God's favour to any man than for the secrets of the Lord to be with him? Abraham is the friend of God; and therefore Shall I hide from Abraham that thing which I do? Gen 18:17. Note, Those may reckon themselves greatly beloved of God to whom, and in whom, he reveals his Son. Some observe that the title which this angel Gabriel gives to the Virgin Mary is much the same with this which he here gives to Daniel, as if he designed to put her in mind of it - Thou that art highly favoured; as Daniel, greatly beloved. (4.) He demands his serious attention to the discovery he was now about to make to him: Therefore understand the matter, and consider the vision, Dan 9:23. This intimates that it was a thing well worthy of his regard, above any of the visions he had been before favoured with. Note, Those who would understand the things of God must consider them, must apply their minds to them, ponder upon them, and compare spiritual things with spiritual. The reason why we are so much in the dark concerning the revealed will of God, and mistake concerning it, is want of consideration. This vision both requires and deserves consideration.

III. The message itself. It was delivered with great solemnity, received no doubt with great attention, and recorded with great exactness; but in it, as is usual in prophecies, there are things dark and hard to be understood. Daniel, who understood by the book of the prophet Jeremiah the expiration of the seventy years of the captivity, is now honourably employed to make known to the church another more glorious release, which that was but a shadow of, at the end of another seventy, not years, but weeks of years. He prayed over that prophecy, and received this in answer to that prayer. He had prayed for his people and the holy city - that they might be released, that it might be rebuilt; but God answers him above what he was able to ask or think. God not only grants, but outdoes, the desires of those that fear him, Psa 21:4.

1. The times here determined are somewhat hard to be understood. In general, it is seventy weeks, that is, seventy times seven years, which makes just 490 years. The great affairs that are yet to come concerning the people of Israel, and the city of Jerusalem, will lie within the compass of these years.

(1.) These years are thus described by weeks, [1.] In conformity to the prophetic style, which is, for the most part, abstruse, and out of the common road of speaking, that the things foretold might not lie too obvious. [2.] To put an honour upon the division of time into weeks, which is made purely by the sabbath day, and to signify that that should be perpetual. [3.] With reference to the seventy years of the captivity; as they had been so long kept out of the possession of their own land, so, being now restored to it they should seven times as long be kept in the possession of it. So much more does God delight in showing mercy than in punishing. The land had enjoyed its sabbaths, in a melancholy sense, seventy years, Lev 26:34. But now the people of the Lord shall, in a comfortable sense, enjoy their sabbaths seven times seventy years, and in them seventy sabbatical years, which makes ten jubilees. Such proportions are there in the disposals of Providence, that we might see and admire the wisdom of him who has determined the times before appointed.

(2.) The difficulties that arise about these seventy weeks are, [1.] Concerning the time when they commence and whence they are to be reckoned. They are here dated from the going forth of the commandments to restore and to build Jerusalem, Dan 9:25. I should most incline to understand this of the edict of Cyrus mentioned Ezr 1:1, for by it the people were restored; and, though express mention be not made there of the building of Jerusalem, yet that is supposed in the building of the temple, and was foretold to be done by Cyrus, Isa 44:28. He shall say to Jerusalem, Thou shalt be built. That was, both in prophecy and in history, the most famous decree for the building of Jerusalem; nay, it should seem, this going forth of the commandment (which may as well be meant of God's command concerning it as of Cyrus's) is the same with that going forth of the commandment mentioned Dan 9:23, which was at the beginning of Daniel's supplications. And it looks very graceful that the seventy weeks should begin immediately upon the expiration of the seventy years. And there is nothing to be objected against this but that by this reckoning the Persian monarchy, from the taking of Babylon by Cyrus to Alexander's conquest of Darius, lasted but 130 years; whereas, by the particular account given of the reigns of the Persian emperors, it is computed that it continued 230 years. So Thucydides, Xenophon, and others reckon. those who fix it to that first edict set aside these computations of the heathen historians as uncertain and not to be relied upon. But others, willing to reconcile them, begin the 490 years, not at the edict of Cyrus (Ezr 1:1), but at the second edict for the building of Jerusalem, issued out by Darius Nothus above 100 years after, mentioned Ezra 6. Others fix on the seventh year of Artaxerxes Mnemon, who sent Ezra with a commission, Ezr 7:8-12. The learned Mr. Poole, in his Latin Synopsis, has a vast and most elaborate collection of what has been said, pro and con, concerning the different beginnings of these weeks, with which the learned may entertain themselves. [2.] Concerning the termination of them; and here likewise interpreters are not agreed. Some make them to end at the death of Christ, and think the express words of this famous prophecy will warrant us to conclude that from this very hour when Gabriel spoke to Daniel, at the time of the evening oblation, to the hour when Christ died, which was towards evening too, it was exactly 490 years; and I am willing enough to be of that opinion. But others think, because it is said that in the midst of the weeks (that is, the last of the seventy weeks) he shall cause the sacrifice and the oblation to cease, they end three years and a half after the death of Christ, when the Jews having rejected the gospel, the apostles turned to the Gentiles. But those who make them to end precisely at the death of Christ read it thus, "He shall make strong the testament to the many; the last seven, or the last week, yea, half that seven, or half that week (namely, the latter half, the three years and a half which Christ spent in his public ministry), shall bring to an end sacrifice and oblation."Others make these 490 years to end with the destruction of Jerusalem, about thirty-seven years after the death of Christ, because these seventy weeks are said to be determined upon the people of the Jews and the holy city; and much is said here concerning the destruction of the city and the sanctuary. [3.] Concerning the division of them into seven weeks, and sixty-two weeks, and one week; and the reason of this is as hard to account for as any thing else. In the first seven weeks, or forty-nine years, the temple and city were built; and in the last single week Christ preached his gospel, by which the Jewish economy was taken down, and the foundations were laid of the gospel city and temple, which were to be built upon the ruins of the former.

(3.) But, whatever uncertainty we may labour under concerning the exact fixing of these times, there is enough clear and certain to answer the two great ends of determining them. [1.] It did serve them to raise and support the expectations of believers. There were general promises of the coming of the Messiah made to the patriarchs; the preceding prophets had often spoken of him as one that should come, but never was the time fixed for his coming until now. And, though there might be so much doubt concerning the date of this reckoning that they could not ascertain the time just to a year, yet by the light of this prophecy they were directed about what time to expect him. And we find, accordingly, that when Christ came he was generally looked for as the consolation of Israel, and redemption in Jerusalem by him, Luk 2:25, Luk 2:38. There were those that for this reason thought the kingdom of God should immediately appear (Luk 19:11), and some think it was this that brought a more than ordinary concourse of people to Jerusalem, Act 2:5. [2.] It does serve still to refute and silence the expectations of unbelievers, who will not own that Jesus is he who should come, but still look for another. This prediction should silence them, and will condemn them; for, reckon these seventy weeks from which of the commandments to build Jerusalem we please, it is certain that they have expired above 1500 years ago; so that the Jews are for ever without excuse, who will not own that the Messiah has come when they have gone so far beyond their utmost reckoning for his coming. But by this we are confirmed in our belief of the Messiah's being come, and that our Jesus is he, that he came just at the time prefixed, a time worthy to be had in everlasting remembrance.

2. The events here foretold are more plain and easy to be understood, at least to us now. Observe what is here foretold,

(1.) Concerning the return of the Jews now speedily to their own land, and their settlement again there, which was the thing that Daniel now principally prayed for; and yet it is but briefly touched upon here in the answer to his prayer. Let this be a comfort to the pious Jews, that a commandment shall go forth to restore and to build Jerusalem, Dan 9:25. And the commandment shall not be in vain; for though the times will be very troublous, and this good work will meet with great opposition, yet it shall be carried on, and brought to perfection at last. The street shall be built again, as spacious and splendid as ever it was, and the walls, even in troublous times. Note, as long as we are here in this world we must expect troublous times, upon some account or other. Even when we have joyous times we must rejoice with trembling; it is but a gleam, it is but a lucid interval of peace and prosperity; the clouds will return after the rain. When the Jews are restored in triumph to their own land, yet there they must expect troublous times, and prepare for them. But this is our comfort, that God will carry on his own work, will build up his Jerusalem, will beautify it, will fortify it, even in troublous times; nay, the troublousness of the times may by the grace of God contribute to the advancement of the church. The more it is afflicted the more it multiplies.

(2.) Concerning the Messiah and his undertaking. The carnal Jews looked for a Messiah that could deliver them from the Roman yoke and give them temporal power and wealth, whereas they were here told that the Messiah should come upon another errand, purely spiritual, and upon the account of which he should be the more welcome. [1.] Christ came to take away sin, and to abolish that. Sin had made a quarrel between God and man, had alienated men from God and provoked God against man; it was this that put dishonour upon God and brought misery upon mankind; this was the great mischief-maker. He that would do God a real service, and man a real kindness, must be the destruction of this. Christ undertakes to be so, and for this purpose he is manifested, to destroy the works of the devil. He does not say to finish your transgressions and your sins, but transgression and sin in general, for he is the propitiation not only for our sins, that are Jews, but for the sins of the whole world. He came, First, To finish transgression, to restrain it (so some), to break the power of it, to bruise the head of that serpent that had done so much mischief, to take away the usurped dominion of that tyrant, and to set up a kingdom of holiness and love in the hearts of men, upon the ruins of Satan's kingdom there, that, where sin and death had reigned, righteousness and life through grace might reign. When he died he said, It is finished; sin has now had its death-wound given it, like Samson's, Let me die with the Philistines. Animamque in vulnere ponit - He inflicts the wound and dies. Secondly, To make an end of sin, to abolish it, that it may not rise up in judgment against us, to obtain the pardon of it, that it may not be our ruin, to seal up sins (so the margin reads it), that they may not appear or break out against us, to accuse and condemn us, as, when Christ cast the devil into the bottomless pit, he set a seal upon him, Rev 20:3. When sin is pardoned it is sought for and not found, as that which is sealed up. Thirdly, To make reconciliation for iniquity, as by a sacrifice, to satisfy the justice of God and so to make peace and bring God and man together, not only as an arbitrator, or referee, who only brings the contending parties to a good understanding one of another, but as a surety, or undertaker, for us. He is not only the peace-maker, but the peace. He is the atonement. [2.] He came to bring in an everlasting righteousness. God might justly have made an end of the sin by making an end of the sinner; but Christ found out another way, and so made an end of sin as to save the sinner from it, by providing a righteousness for him. We are all guilty before God, and shall be condemned as guilty, if we have not a righteousness wherein to appear before him. Had we stood, our innocency would have been our righteousness, but, having fallen, we must have something else to plead; and Christ has provided us a plea. The merit of his sacrifice is our righteousness; with this we answer all the demands of the law; Christ has died, yea, rather, has risen again. Thus Christ is the Lord our righteousness, for he is made of God to us righteousness, that we might be made the righteousness of God in him. By faith we apply this to ourselves and plead it with God, and our faith is imputed to us for righteousness, Rom 4:3, Rom 4:5. This is an everlasting righteousness, for Christ, who is our righteousness, and the prince of our peace, is the everlasting Father. It was from everlasting in the counsels of it and will be to everlasting in the consequences of it. The application of it was from the beginning, for Christ was the Lamb slain from the foundation of the world; and it will be to the end, for he is able to save to the uttermost. It is of everlasting virtue (Heb 10:12); it is the rock that follows us to Canaan. [3.] He came to seal up the vision and prophecy, all the prophetical visions of the Old Testament, which had reference to the Messiah. He sealed them up, that is, he accomplished them, answered to them to a tittle; all things that were written in the law, the prophets, and the psalms, concerning the Messiah, were fulfilled in him. Thus he confirmed the truth of them as well as his own mission. He sealed them up, that is, he put an end to that method of God's discovering his mind and will, and took another course by completing the scripture-canon in the New Testament, which is the more sure word of prophecy than that by vision, 2Pe 1:19; Heb 1:1. [4.] He came to anoint the most holy, that is, himself, the Holy One, who was anointed (that is, appointed to his work and qualified for it) by the Holy Ghost, that oil of gladness which he received without measure, above his fellows; or to anoint the gospel-church, his spiritual temple, or holy place, to sanctify and cleanse it, and appropriate it to himself (Eph 5:26), or to consecrate for us a new and living way into the holiest, by his own blood (Heb 10:20), as the sanctuary was anointed, Exo 30:25, etc. He is called Messiah (Dan 9:25, Dan 9:26), which signifies Christ - Anointed (Joh 1:41), because he received the unction both for himself and for all that are his. [5.] In order to all this the Messiah must be cut off, must die a violent death, and so be cut off from the land of the living, as was foretold, Isa 53:8. Hence, when Paul preaches the death of Christ, he says that he preached nothing but what the prophet said should come, Act 26:22, Act 26:23. And thus it behoved Christ to suffer. He must be cut off, but not for himself - not for any sin of his own, but, as Caiaphas prophesied, he must die for the people, in our stead and for our good, - not for any advantage of his own (the glory he purchased for himself was no more than the glory he had before, Joh 17:4, Joh 17:5); no; it was to atone for our sins, and to purchase life for us, that he was cut off. [6.] He must confirm the covenant with many. He shall introduce a new covenant between God and man, a covenant of grace, since it had become impossible for us to be saved by a covenant of innocence. This covenant he shall confirm by his doctrine and miracles, by his death and resurrection, by the ordinances of baptism and the Lord's supper, which are the seals of the New Testament, assuring us that God is willing to accept us upon gospel-terms. His death made his testament of force, and enabled us to claim what is bequeathed by it. He confirmed it to the many, to the common people; the poor were evangelized, when the rulers and Pharisees believed not on him. Or, he confirmed it with many, with the Gentile world. The New Testament was not (like the Old) confined to the Jewish church, but was committed to all nations. Christ gave his life a ransom for many. [7.] He must cause the sacrifice and oblation to cease. By offering himself a sacrifice once for all he shall put an end to all the Levitical sacrifices, shall supercede them and set them aside; when the substance comes the shadows shall be done away. He causes all the peace-offerings to cease when he has made peace by the blood of his cross, and by it confirmed the covenant of peace and reconciliation. By the preaching of his gospel to the world, with which the apostles were entrusted, he took men off from expecting remission by the blood of bulls and goats, and so caused the sacrifice and oblation to cease. The apostle in his epistle to the Hebrews shows what a better priesthood, altar, and sacrifice, we have now than they had under the law, as a reason why we should hold fast our profession.

(3.) Concerning the final destruction of Jerusalem, and of the Jewish church and nation; and this follows immediately upon the cutting off of the Messiah, not only because it was the just punishment of those that put him to death, which was the sin that filled up the measure of their iniquity and brought ruin upon them, but because, as things were, it was necessary to the perfecting of one of the great intentions of his death. He died to take away the ceremonial law, quite to abolish that law of commandments, and to vacate the obligation of it. But the Jews would not be persuaded to quit it; still they kept it up with more zeal than ever; they would hear no talk of parting with it; they stoned Stephen (the first Christian martyr) for saying that Jesus should change the customs which Moses delivered them (Act 6:14); so that there was no way to abolish the Mosaic economy but by destroying the temple, and the holy city, and the Levitical priesthood, and that whole nation which so incurably doted on them. This was effectually done in less than forty years after the death of Christ, and it was a desolation that could never be repaired to this day. And this is it which is here largely foretold, that the Jews who returned out of captivity might not be overmuch lifted up with the rebuilding of their city and temple, because in process of time they would be finally destroyed, and not as now for seventy years only, but might rather rejoice in hope of the coming of the Messiah, and the setting up of his spiritual kingdom in the world, which should never be destroyed. Now, [1.] It is here foretold that the people of the prince that shall come shall be the instruments of this destruction, that is, the Roman armies, belonging to a monarchy yet to come (Christ is the prince that shall come, and they are employed by him in this service; they are his armies, Mat 22:7), or the Gentiles (who, though now strangers, shall become the people of the Messiah) shall destroy the Jews. [2.] That the destruction shall be by war, and the end of that war shall be this desolation determined. The wars of the Jews with the Romans were by their own obstinacy made very long and very bloody, and they issued at length in the utter extirpation of that people. [3.] That the city and sanctuary shall in a particular manner be destroyed and laid quite waste. Titus the Roman general would fain have saved the temple, but his soldiers were so enraged against the Jews that he could not restrain them from burning it to the ground, that this prophecy might be fulfilled. [4.] That all the resistance that shall be made to this destruction shall be in vain: The end of it shall be with a flood. It shall be a deluge of destruction, like that which swept away the old world, and which there will be no making head against. [5.] That hereby the sacrifice and oblation shall be made to cease. And it must needs cease when the family of the priests was so extirpated, and the genealogies of it were so confounded, that (they say) there is no man in the world that can prove himself of the seed of Aaron. [6.] that there shall be an overspreading of abominations, a general corruption of the Jewish nation and an abounding of iniquity among them, for which it shall be made desolate, 1Th 2:16. Or it is rather to be understood of the armies of the Romans, which were abominable to the Jews (they could not endure them), which overspread the nation, and by which it was made desolate; for these are the words which Christ refers to, Mat 24:15, When you shall see the abomination of desolation, spoken of by Daniel, stand in the holy place, then let those who shall be in Judea flee, which is explained Luk 21:20, When you shall see Jerusalem encompassed with armies then flee. [7.] That the desolation shall be total and final: He shall make it desolate, even until the consummation, that is, he shall make it completely desolate. It is a desolation determined, and it will be accomplished to the utmost. And when it is made desolate, it should seem, there is something more determined that is to be poured upon the desolate (Dan 9:27), and what should that be but the spirit of slumber (Rom 11:8, Rom 11:25), that blindness which has happened to Israel until the fulness of the Gentiles shall come in? And then all Israel shall be saved.

Keil-Delitzsch: Dan 9:24

The divine revelation regarding the seventy weeks. - This message of the angel relates to the most important revelations regarding the future development of the kingdom of God. From the brevity and measured form of the expression, which Auberlen designates "the lapidary style of the upper sanctuary,"and from the difficulty of calculating the period named, this verse has been very variously interpreted. The interpretations may be divided into three principal classes. 1. Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ in the flesh, His death, and the destruction of Jerusalem by the Romans. 2. The majority of the modern interpreters, on the other hand, refer the whole passage to the time of Antiochus Epiphanes. 3. Finally, some of the church fathers and several modern theologians have interpreted the prophecy eschatologically, as an announcement of the development of the kingdom of God from the end of the Exile on to the perfecting of the kingdom by the second coming of Christ at the end of the days.

(Note: The first of these views is in our time fully and at length defended by Hävernick (Comm.), Hengstenberg ( Christol . iii. 1, p. 19ff., 2nd ed.), and Auberlen ( Der Proph. Daniel , u.s.w., p. 103ff., 3rd ed.), and is adopted also by the Catholic theologian Laur. Reinke ( die messian. Weissag. bei den gr. u. kl. Proph. des A.T . iv. 1, p. 206ff.), and by Dr. Pusey of England. The second view presents itself in the Alexandrine translation of the prophecy, more distinctly in Julius Hilarianus (about a.d. 400) ( Chronologia s. libellus de mundi duratione, in Migne's Biblioth. cler. univ . t. 13, 1098), and in several rabbinical interpreters, but was first brought into special notice by the rationalistic interpreters Eichhorn, Bertholdt. v. Leng., Maurer, Ewald, Hitzig, and the mediating theologians Bleek, Wieseler ( Die 70 Wochen u. die 63 Jahrwochen des Proph. Daniel , Gött. 1839, with which compare the Retractation in the Göttinger gel. Anzeigen , 1846, p. 113ff.), who are followed by Lücke, Hilgenfeld, Kranichfeld, and others. This view has also been defended by Hofmann ( die 70 Jahre des Jer. u. die 70 Jahrwochen des Daniel , Nürnb. 1836, and Weissag. u. Erfüllung , as also in the Schriftbew .), Delitzsch (Art. Daniel in Herz.'s Realenc . Bd. iii.), and Zündel (in the Kritischen Uterss .), but with this essential modification, that Hofmann and Delitzsch have united an eschatological reference with the primary historical reference of Dan 9:25-27 to Antiochus Epiphanes, in consequence of which the prophecy will be perfectly accomplished only in the appearance of Antichrist and the final completion of the kingdom of God at the end of the days. Of the third view we have the first germs in Hoppolytus and Apollinaris of Laodicea, who, having regard to the prophecy of Antichrist, Dan 7:25, refer the statement of Dan 9:27 of this chapter, regarding the last week, to the end of the world; and the first half of this week they regard as the time of the return of Elias, the second half as the time of Antichrist. This view is for the first time definitely stated in the Berleburg Bible . But Kliefoth, in his Comm. on Daniel , was the first who sought to investigate and establish this opinion exegetically, and Leyrer (in Herz.'s Realenc . xviii. p. 383) has thus briefly stated it: - "The seventy שׁבעים , i.e., the καιροὶ of Daniel (Dan 9:24.) measured by sevens, within which the whole of God's plan of salvation in the world will be completed, are a symbolical period with reference to the seventy years of exile prophesied by Jeremiah, and with the accessory notion of oecumenicity. The 70 is again divided into three periods: into 7 (till Christ), 62 (till the apostasy of Antichrist), and one שׁבוּע , the last world - ἑπτά , divided into 2 x 3 1/2 times, the rise and the fall of Antichrist."

For the history of the interpretation, compare for the patristic period the treatise of Professor Reusch of Bonn, entitled "Die Patrist. Berechnung der 70 Jahrwochen Daniels," in the Tüb. Theol. Quart . 1868, p. 535ff.; for the period of the middle ages and of more modern times, Abr. Calovii Εξετασις theologica de septuaginta septimanis Danielis , in the Biblia illustr. ad Daniel . ix., and Hävernick's History of the Interpretation in his Comm. p. 386ff.; and for the most recent period, R. Baxmann on the Book of Daniel in the Theolog. Studien u. Kritiken , 1863, iii. p. 497ff.)

In the great multiplicity of opinions, in order to give clearness to the interpretation, we shall endeavour first of all to ascertain the meaning of the words of each clause and verse, and then, after determining exegetically the import of the words, take into consideration the historical references and calculations of the periods of time named, and thus further to establish our view.

The revelation begins, Dan 9:24, with a general exhibition of the divine counsel regarding the city and the people of God; and then there follows, Dan 9:25-27, the further unfolding of the execution of this counsel in its principal parts. On this all interpreters are agreed, that the seventy weeks which are determined upon the people and the city are in Dan 9:25-27 divided into three periods, and are closely defined according to their duration and their contents.

Keil-Delitzsch: Dan 9:24

Seventy weeks are determined . - שׁבעים from שׁבוּע , properly, the time divided into sevenths, signifies commonly the period of seven days, the week, as Gen 29:27. (in the sing.), and Dan 10:2-3, in the plur., which is usually in the form שׁבעות ; cf. Deu 16:9., Exo 34:22, etc. In the form שׁבעים there thus lies no intimation that it is not common weeks that are meant. As little does it lie in the numeral being placed after it, for it also sometimes is found before it, where, as here, the noun as the weightier idea must be emphasized, and that not by later authors merely, but also in Gen 32:15., 1Ki 8:63; cf. Gesen. Lehrgeb . p. 698. What period of time is here denoted by שׁבעים can be determined neither from the word itself and its form, nor from the comparison with ימים שׁבעים , Dan 10:2-3, since ימים is in these verses added to שׁבעים , not for the purpose of designating these as day-weeks, but simply as full weeks (three weeks long). The reasons for the opinion that common (i.e., seven-day) weeks are not intended, lie partly in the contents of Dan 9:25, Dan 9:27, which undoubtedly teach that that which came to pass in the sixty-two weeks and in the one week could not take place in common weeks, partly in the reference of the seventy שׁבעים to the seventy years of Jeremiah, Dan 9:2. According to a prophecy of Jeremiah - so e.g., Hitzig reasons - Jerusalem must lie desolate for seventy years, and now, in the sixty-ninth year, the city and the temple are as yet lying waste (Dan 9:17.), and as yet nowhere are there symptoms of any change. Then, in answer to his supplication, Daniel received the answer, seventy שׁבעים must pass before the full working out of the deliverance. "If the deliverance was not yet in seventy years, then still less was it in seventy weeks. With seventy times seven months we are also still inside of seventy years, and we are directed therefore to year-weeks, so that each week shall consist of seven years. The special account of the contents of the weeks can be adjusted with the year-weeks alone; and the half-week, Dan 9:27, particularly appears to be identical in actual time with these three and a half times (years), Dan 7:25."This latter element is by others much more definitely affirmed. Thus e.g., Kranichfeld says that Daniel had no doubt about the definite extent of the expression שׁבוּע , but gave an altogether unambiguous interpretation of it when he combined the last half-week essentially with the known and definite three and a half years of the time of the end. But - we must, on the contrary, ask - where does Daniel speak of the three and a half years of the time of the end? He does not use the word year in any of the passages that fall to be here considered, but only עדּן or מועד , time, definite time. That by this word common years are to be understood, is indeed taken for granted by many interpreters, but a satisfactory proof of such a meaning has not been adduced. Moreover, in favour of year-weeks (periods of seven years) it has been argued that such an interpretation was very natural, since they hold so prominent a place in the law of Moses; and the Exile had brought them anew very distinctly into remembrance, inasmuch as the seventy years' desolation of the land was viewed as a punishment for the interrupted festival of the sabbatical years: 2Ch 36:21 (Hgstb., Kran., and others). But since these periods of seven years, as Hengstenberg himself confesses, are not called in the law שׁבעים or שׁבעות , therefore, from the repeated designation of the seventh year as that of the great Sabbath merely (Lev 25:2, Lev 25:4-5; Lev 26:34-35, Lev 26:43; 2Ch 36:21), the idea of year-weeks in no way follows. The law makes mention not only of the Sabbath-year, but also of periods of seven times seven years, after the expiry of which a year of jubilee was always to be celebrated (Lev 25:8.). These, as well as the Sabbath-years, might be called שׁבעים . Thus the idea of year-weeks has no exegetical foundation. Hofmann and Kliefoth are in the right when they remark that שׁבעים does not necessarily mean year-weeks, but an intentionally indefinite designation of a period of time measured by the number seven, whose chronological duration must be determined on other grounds. The ἁπ . λεγ . חתך means in Chald. to cut off, to cut up into pieces, then to decide, to determine closely, e.g., Targ. Est 4:5; cf. Buxtorf, Lex . talm ., and Levy, Chald. Wörterb. s.v. The meaning for נחתּך , abbreviatae sunt ( Vulg . for ἐκολοβώθησαν , Mat 24:22), which Wieseler has brought forward, is not proved, and it is unsuitable, because if one cuts off a piece from a whole, the whole is diminished on account of the piece cut off, but not the piece itself. For the explanation of the sing. נחתּך we need neither the supposition that a definite noun, as עת ( time ), was before the prophet's mind (Hgstb.), nor the appeal to the inexact manner of writing of the later authors (Ewald). The sing. is simply explained by this, that שׁבעים שׁבעים is conceived of as the absolute idea, and then is taken up by the passive verb impersonal, to mark that the seventy sevenths are to be viewed as a whole, as a continued period of seventy seven times following each other.

Upon thy people and upon thy holy city . In the על there does not lie the conception of that which is burdensome, or that this period would be a time of suffering like the seventy years of exile (v. Lengerke). The word only indicates that such a period of time was determined upon the people. The people and the city of Daniel are called the people and the city of God, because Daniel has just represented them before God as His (Hävernick, v. Lengerke, Kliefoth). But Jerusalem, even when in ruins, is called the holy city by virtue of its past and its future history; cf. Dan 9:20. This predicate does not point, as Wieseler and Hitzig have rightly acknowledged, to a time when the temple stood, as Stähelin and v. Lengerke suppose. Only this lies in it, Kliefoth has justly added, - not, however, in the predicate of holiness, but rather in the whole expression, - that the people and city of God shall not remain in the state of desolation in which they then were, but shall at some time be again restored, and shall continue during the time mentioned. One must not, however, at once conclude that this promise of continuance referred only to the people of the Jews and their earthly Jerusalem. Certainly it refers first to Israel after the flesh, and to the geographical Jerusalem, because these were then the people and the city of God; but these ideas are not exhausted in this reference, but at the same time embrace the New Testament church and the church of God on earth.

The following infinitive clauses present the object for which the seventy weeks are determined, i.e., they intimate what shall happen till, or with the expiry of, the time determined. Although ל before the infinitive does not mean till or during, yet it is also not correct to say that ל can point out only the issue which the period of time finally reaches, only its result. Whether that which is stated in the infinitive clauses shall for the first time take place after the expiry of, or at the end of the time named, or shall develope itself gradually in the course of it, and only be completed at the end of it, cannot be concluded from the final ל , but only from the material contents of the final clauses. The six statements are divided by Maurer, Hitzig, Kranichfeld, and others into three passages of two members each, thus: After the expiry of seventy weeks, there shall (1) be completed the measure of sin; (2) the sin shall be covered and righteousness brought in; (3) the prophecy shall be fulfilled, and the temple, which was desecrated by Antiochus, shall be again consecrated. The masoretes seem, however, to have already conceived of this threefold division by placing the Atnach under עלמים צדק (the fourth clause); but it rests on a false construction of the individual members especially of the first two passages. Rather we have two three-membered sentences before us. This appears evident from the arrangement of the six statements; i.e., that the first three statements treat of the taking away of sin, and thus of the negative side of the deliverance; the three last treat of the bringing in of everlasting righteousness with its consequences, and thus of the positive deliverance, and in such a manner that in both classes the three members stand in reciprocal relation to each other: the fourth statement corresponds to the first, the fifth to the second, the sixth to the third - the second and the fifth present even the same verb חתם .

In the first and second statements the reading is doubtful. Instead of לחתּם ( Keth .), to seal , the Keri has להתם , to end (R. תּמם , to complete ). In לכלּא a double reading is combined, for the vowel-points do not belong to the Keth ., which rather has לכלא , since כּלא is nowhere found in the Piel , but to the Keri , for the Masoretes hold כלא to be of the same meaning as כלה , to be ended . Thus the ancient translators interpreted it: lxx, τὰς ἀδικίας σπανίσαι ; Theod., συντελεσθῆναι , al . συντελέσαι ; Aquil., συντελέσαι τὴν ἀθεσίαν ; Vulg., ut consummetur praevaricatio . Bertholdt, Rosenmüller, Gesenius, Winer, Ewald, Hitzig, Maurer, have followed them in supposing a passing of ה into . א But since כּלה occurs frequently in Daniel, always with ה htiw (cf. v. 27; Dan 11:36; Dan 12:7), and generally the roots with ה take the form of those with א much seldomer than the reverse, on these grounds the reading לכלא thus deserves the preference, apart from the consideration that almost all the Keris are valueless emendations of the Masoretes; and the parallel להתם , decidedly erroneous, is obviously derived from Dan 8:23. Thus the Keri does not give in the two passages a suitable meaning. The explanation: to finish the transgression and to make full the measure of sin, does not accord with what follows: to pardon the iniquity; and the thought that the Jews would fill up the measure of their transgression in the seventy year-weeks, and that as a punishment they would pass through a period of suffering from Antiochus and afterwards be pardoned, is untenable, because the punishment by Antiochus for their sins brought to their full measure is arbitrarily interpolated; but without this interpolation the pardon of the sins stands in contradiction to the filling up of their measure. Besides, this explanation is further opposed by the fact, that in the first two statements there must be a different subject from that which is in the third. For to fill up the measure of sin is the work of God. Accordingly the Kethiv alone is to be adopted as correct, and the first passage to be translated thus: to shut up the transgression . כּלא means to hold back, to hold in, to arrest, to hold in prison, to shut in or shut up; hence כּלא , a prison, jail. To arrest the wickedness or shut it up does not mean to pardon it, but to hem it in, to hinder it so that it can no longer spread about (Hofm.); cf. Zec 5:8 and Rev 20:3.

In the second passage, "to seal up sin," the חטּאות are the several proofs of the transgression. חתם , to seal, does not denote the finishing or ending of the sins (Theodrt. and others). Like the Arab. chtm , it may occur in the sense of "to end,"and this meaning may have originated from the circumstance that one is wont at the end of a letter or document to affix the impress of a seal; yet this meaning is nowhere found in Hebr.: see under Exo 28:12. The figure of the sealing stands here in connection with the shutting up in prison. Cf. Dan 6:18, the king for greater security sealed up the den into which Daniel was cast. Thus also God seals the hand of man that it cannot move, Job 37:7, and the stars that they cannot give light, Job 9:7. But in this figure to seal is not = to take away, according to which Hgstb. and many others explain it thus: the sins are here described as sealed, because they are altogether removed out of the sight of God, altogether set aside; for "that which is shut up and sealed is not merely taken away, entirely set aside, but guarded, held under lock and seal"(Kliefoth). Hence more correctly Hofmann and Kliefoth say, "If the sins are sealed , they are on the one side laid under custody, so that they cannot any more be active or increase, but that they may thus be guarded and held, so that they can no longer be pardoned and blotted out;"cf. Rev 20:3.

The third statement is, "to make reconciliation for iniquity." כּפּר is terminus techn ., to pardon, to blot out by means of a sin-offering, i.e., to forgive.

These three passages thus treat of the setting aside of sin and its blotting out; but they neither form a climax nor a mere συναθροισμός , a multiplying of synonymous expressions for the pardoning of sins, ut tota peccatorum humani generis colluvies eo melius comprehenderetur (M. Geier). Against the idea of a climax it is justly objected, that in that case the strongest designation of sin, הפּשׁע , which designates sin as a falling away from God, a rebelling against Him, should stand last, whereas it occurs in the first sentence. Against the idea of a συναθροισμός it is objected, that the words "to shut up"and "to seal"are not synonymous with "to make reconciliation for,"i.e., "to forgive."The three expressions, it is true, all treat alike of the setting aside of sin, but in different ways. The first presents the general thought, that the falling away shall be shut up, the progress and the spreading of the sin shall be prevented. The other two expressions define more closely how the source whence arises the apostasy shall be shut up, the going forth and the continued operation of the sin prevented. This happens in one way with unbelievers, and in a different way with believers. The sins of unbelievers are sealed, are guarded securely under a seal, so that they may no more spread about and increase, nor any longer be active and operative; but the sins of believers are forgiven through a reconciliation. The former idea is stated in the second member, and the latter in the third, as Hofmann and Kliefoth have rightly remarked.

There follows the second group of three statements, which treat of the positive unfolding of salvation accompanying the taking away and the setting aside of sin. The first expression of this group, or the fourth in the whole number, is "to bring in everlasting righteousness." After the entire setting aside of sin must come a righteousness which shall never cease. That צדק does not mean "happiness of the olden time"(Bertholdt, Rösch), nor "innocence of the former better times"(J. D. Michaelis), but "righteousness,"requires at present no further proof. Righteousness comes from heaven as the gift of God (Ps. 85:11-14; Isa 51:5-8), rises as a sun upon them that fear God (Mal. 3:20), and is here called everlasting , corresponding to the eternity of the Messianic kingdom (cf. Dan 2:44; Dan 7:18, Dan 7:27). צדק comprehends the internal and the external righteousness of the new heavens and the new earth, 2Pe 3:13. This fourth expression forms the positive supplement of the first: in the place of the absolutely removed transgression is the perfected righteousness.

In the fifth passage, to seal up the vision and prophecy , the word חתם , used in the second passage of sin, is here used of righteousness. The figure of sealing is regarded by many interpreters in the sense of confirming, and that by filling up, with reference to the custom of impressing a seal on a writing for the confirmation of its contents; and in illustration these references are given: 1Ki 21:8, and Jer 32:10-11, Jer 32:44 (Hävernick, v. Lengerke, Ewald, Hitzig, and others). But for this figurative use of the word to seal, no proof-passages are adduced from the O.T. Add to this that the word cannot be used here in a different sense from that in which it is used in the second passage. The sealing of the prophecy corresponds to the sealing of the transgression, and must be similarly understood. The prophecy is sealed when it is laid under a seal, so that it can no longer actively show itself.

The interpretation of the object ונביא חזון is also disputed. Berth., Ros., Bleek, Ewald, Hitzig, Wieseler, refer it to the prophecy of the seventy weeks (Jer 25 and 29), mentioned in Dan 9:2. But against this view stands the fact of the absence of the article; for if by חזון that prophecy is intended, an intimation of this would have been expected at least by the definite article, and here particularly would have been altogether indispensable. It is also condemned by the word נביא added, which shows that both words are used in comprehensive generality for all existing prophecies and prophets. Not only the prophecy, but the prophet who gives it, i.e., not merely the prophecy, but also the calling of the prophet, must be sealed. Prophecies and prophets are sealed, when by the full realization of all prophecies prophecy ceases, no prophets any more appear. The extinction of prophecy in consequence of its fulfilment is not, however (with Hengstenberg), to be sought in the time of the manifestation of Christ in the flesh; for then only the prophecy of the Old Covenant reached its end (cf. Mat 11:13; Luk 22:37; Joh 1:46), and its place is occupied by the prophecy of the N.T., the fulfilling of which is still in the future, and which will not come to an end and terminate ( καταργηθήσεται , 1Co 13:8) till the kingdom of God is perfected in glory at the termination of the present course of the world's history, at the same time with the full conclusive fulfilment of the O.T. prophecy; cf. Act 3:21. This fifth member stands over against the second, as the fourth does over against the first. "When the sins are sealed, the prophecy is also sealed, for prophecy is needed in the war against sin; when sin is thus so placed that it can no longer operate, then prophecy also may come to a state of rest; when sin comes to an end in its place, prophecy can come to an end also by its fulfilment, there being no place for it after the setting aside of sin. And when the apostasy is shut up, so that it can no more spread about, then righteousness will be brought, that it may possess the earth, now freed from sin, shut up in its own place"(Kliefoth).

The sixth and last clause, to anoint a most holy , is very differently interpreted. Those interpreters who seek the fulfilment of this word of revelation in the time following nearest the close of the Exile, or in the time of the Maccabees, refer this clause either to the consecration of the altar of burnt-offering (Wieseler), which was restored by Zerubbabel and Joshua (Ezr 3:2.), or to the consecration of the temple of Zerubbabel (J. D. Michaelis, Jahn, Steudel), or to the consecration of the altar of burnt-offering which was desecrated by Antiochus Epiphanes, 1 Macc. 4:54 (Hitzig, Kranichfeld, and others). But none of these interpretations can be justified. It is opposed by the actual fact , that neither in the consecration of Zerubbabel's temple, nor at the re-consecration of the altar of burnt-offering desecrated by Antiochus, is mention made of any anointing. According to the definite, uniform tradition of the Jews, the holy anointing oil did not exist during the time of the second temple. Only the Mosaic sanctuary of the tabernacle, with its altars and vessels, were consecrated by anointing. Exo 30:22., 40:1-16; Lev 8:10. There is no mention of anointing even at the consecration of Solomon's temple, 1 Kings 8 and 2 Chron 5-7, because that temple only raised the tabernacle to a fixed dwelling, and the ark of the covenant as the throne of God, which was the most holy furniture thereof, was brought from the tabernacle to the temple. Even the altar of burnt-offering of the new temple (Eze 43:20,Eze 43:26) was not consecrated by anointing, but only by the offering of blood. Then the special fact of the consecration of the altar of burnt-offering, or of the temple, does not accord with the general expressions of the other members of this verse, and was on the whole not so significant and important an event as that one might expect it to be noticed after the foregoing expressions. What Kranichfeld says in confirmation of this interpretation is very far-fetched and weak. He remarks, that "as in this verse the prophetic statements relate to a taking away and כּפּר of sins, in the place of which righteousness is restored, accordingly the anointing will also stand in relation to this sacred action of the כפר , which primarily and above all conducts to the significance of the altar of Israel, that, viz., which stood in the outer court."But, even granting this to be correct, it proves nothing as to the anointing even of the altar of burnt-offering. For the preceding clauses speak not only of the כפר of transgression, but also of the taking away (closing and sealing) of the apostasy and of sin, and thus of a setting aside of sin, which did not take place by means of a sacrifice. The fullest expiation also for the sins of Israel which the O.T. knew, viz., that on the great day of atonement, was not made on the altar of burnt-offering, but by the sprinkling of the blood of the offering on the ark of the covenant in the holy of holies, and on the altar of incense in the most holy place. If משׁח is to be explained later the כּפּר , then by "holy of holies"we would have to understand not "primarily"the altar of burnt-offering, but above all the holy vessels of the inner sanctuary, because here it is not an atonement needing to be repeated that is spoken of, but one that avails for ever.

In addition to this, there is the verbal argument that the words קדשׁים קדשׁ are not used of a single holy vessel which alone could be thought of. Not only the altar of burnt-offering is so named, Exo 29:37; Exo 40:10, but also the altar of incense, Exo 30:10, and the two altars with all the vessels of the sanctuary, the ark of the covenant, shew-bread, candlesticks, basins, and the other vessels belonging thereto, Exo 30:29, also the holy material for incense, Exo 30:36, the shew-bread, Lev 24:9, the meat-offering, Lev 2:3, Lev 2:10; Lev 6:10; Lev 10:12, the flesh of the sin-offering and of the expiatory sacrifice, Lev 6:10,Lev 6:18; Lev 10:17; Lev 7:1, Lev 7:6; Lev 14:13; Num 18:9, and that which was sanctified to the Lord, Lev 27:28. Finally, the whole surroundings of the hill on which the temple stood, Eze 43:12, and the whole new temple, Eze 45:3, is named a "most holy;"and according to 1Ch 23:13, Aaron and his sons are sanctified as קדשׁים קדשׁ .

Thus there is no good ground for referring this expression to the consecration of the altar of burnt-offering. Such a reference is wholly excluded by the fact that the consecration of Zerubbabel's temple and altar, as well as of that which was desecrated by Antiochus, was a work of man, while the anointing of a "most holy"in the verse before us must be regarded as a divine act, because the three preceding expressions beyond controversy announce divine actions. Every anointing, indeed, of persons or of things was performed by men, but it becomes a work of God when it is performed with the divinely ordained holy anointing oil by priests or prophets according to God's command, and then it is the means and the symbol of the endowment of equipment with the Spirit of God. When Saul was anointed by Samuel, the Spirit of the Lord came upon him, 1Sa 10:9. The same thing was denoted by the anointing of David, 1Sa 16:13. The anointing also of the tabernacle and its vessels served the same object, consecrating them as the place and the means of carrying on the gracious operations of the Spirit of God. As an evidence of this, the glory of the Lord filled the tabernacle after it was set up and consecrated. At the dedication of the sanctuary after the Exile, under Zerubbabel and in the Maccabean age, the anointing was wanting, and there was no entrance into it also of the glory of the Lord. Therefore these consecrations cannot be designated as anointings and as the works of God, and the angel cannot mean these works of men by the "anointing of a most holy."

Much older, more general, and also nearer the truth, is the explanation which refers these words to the anointing of the Messiah, an explanation which is established by various arguments. The translation of the lxx, καὶ εὐφράναι ἅγιον ἁγίων , and of Theod., τοῦ χρῖσαι ἅγιον ἁγίων , the meaning of which is controverted, is generally understood by the church Fathers as referring to the Messiah. Theodoret sets it forth as undoubtedly correct, and as accepted even by the Jews; and the old Syriac translator has introduced into the text the words, "till the Messiah, the Most Holy."

(Note: Eusebius, Demonstr. Ev . viii. 2, p. 387, ed. Colon., opposes the opinion that the translation of Aquila, καὶ ἀλεῖψαι ἡγιασμένον ἡγιασμένων , may be understood of the Jewish high priest. Cf. Raymundis Martini, Pugio fidei , p. 285, ed. Carpz., and Edzard ad Abodah Sara , p. 246f., for evidences of the diffusion of this interpretation among the Jews.)

But this interpretation is set aside by the absence of the article. Without taking into view 1Ch 23:13, the words קדשׁים קדשׁ are nowhere used of persons, but only of things. This meaning lies at the foundation of the passage in the book of Chronicles referred to, "that he should sanctify a קדשׁים קדשׁ קד , anoint him (Aaron) to be a most holy thing."Following Hävernick, therefore, Hengstenberg (2nd ed. of his Christol . iii. p. 54) seeks to make this meaning applicable also for the Messianic interpretation, for he thinks that Christ is here designated as a most holy thing. But neither in the fact that the high priest bore on his brow the inscription ליהוה קדשׁ , nor in the declaration regarding Jehovah, "He shall be למקדּשׁ ,"Isa 8:14, cf. Eze 11:16, is there any ground for the conclusion that the Messiah could simply be designated as a most holy thing. In Luk 1:35 Christ is spoken of by the simple neuter ἅγιον , but not by the word "object;"and the passages in which Jesus is described as ὁ ἅγιος , Act 3:14; Act 4:30; 1Jo 2:20; Rev 3:7, prove nothing whatever as to this use of קדשׁ of Christ. Nothing to the purpose also can be gathered from the connection of the sentence. If in what follows the person of the Messiah comes forward to view, it cannot be thence concluded that He must also be mentioned in this verse.

Much more satisfactory is the thought, that in the words "to anoint a קדשׁים קדשׁ "the reference is to the anointing of a new sanctuary, temple, or most holy place. The absence of the article forbids us, indeed, from thinking of the most holy place of the earthly temple which was rebuilt by Zerubbabel, since the most holy place of the tabernacle as well as of the temple is constantly called הקדשׁים קדשׁ . But it is not this definite holy of holies that is intended, but a new holy of holies which should be in the place of the holy of holies of the tabernacle and the temple of Solomon. Now, since the new temple of the future seen by Ezekiel, with all its surroundings, is called (Eze 45:3) קדשׁים קדשׁ , Hofmann ( de 70 Jahre , p. 65) thinks that the holy of holies is the whole temple, and its anointing with oil a figure of the sanctification of the church by the Holy Ghost, but that this shall not be in the conspicuousness in which it is here represented till the time of the end, when the perfected church shall possess the conspicuousness of a visible sanctuary. But, on the contrary, Kliefoth (p. 307) has with perfect justice replied, that "the most holy, and the temple, so far as it has a most holy place, is not the place of the congregation where it comes to God and is with God, but, on the contrary, is the place where God is present for the congregation, and manifests Himself to it."The words under examination say nothing of the people and the congregation which God will gather around the place of His gracious presence, but of the objective place where God seeks to dwell among His people and reveal Himself to them. The anointing is the act by which the place is consecrated to be a holy place of the gracious presence and revelation of God. If thus the anointing of a most holy is here announced, then by it there is given the promise, not of the renewal of the place already existing from of old, but of the appointment of a new place of God's gracious presence among His people, a new sanctuary. This, as Kliefoth further justly observes, apart from the connection, might refer to the work of redemption perfected by the coming of Christ, which has indeed created in him a new place of the gracious presence of God, a new way of God's dwelling among men. But since this statement is closely connected with those going before, and they speak of the perfect setting aside of transgression and of sin, of the appearance of everlasting righteousness, and the shutting up of all prophecy by its fulfilment, thus of things for which the work of redemption completed by the first appearance of Christ has, it is true, laid the everlasting foundation, but which first reach their completion in the full carrying through of this work of salvation in the return of the Lord by the final judgment, and the establishment of the kingdom of glory under the new heavens and on the new earth, - since this is the case, we must refer this sixth statement also to that time of the consummation, and understand it of the establishment of the new holy of holies which was shown to the holy seer on Patmos as ἡ σκηνὴ τοῦ Θεοῦ μετὰ τῶν ἀνθρωˡπων , in which God will dwell with them, and they shall become His people, and He shall be their God with them (Rev 21:1-3). In this holy city there will be no temple, for the Lord, the Almighty God, and the Lamb is its temple, and the glory of God will lighten it (Rev 21:22). Into it nothing shall enter that defileth or worketh abomination (Rev 21:27), for sin shall then be closed and sealed up; there shall righteousness dwell (2Pe 3:13), and prophecy shall cease (1Co 13:8) by its fulfilment.

From the contents of these six statements it thus appears that the termination of the seventy weeks coincides with the end of the present course of the world. But Dan 9:24 says nothing as to the commencement of this period. Nor can this be determined, as many interpreters think, from the relation in which the revelation of the seventy weeks stands to the prayer of Daniel, occasioned by Jeremiah's prophecy of the seventy years of the desolation of Jerusalem. If Daniel, in the sixty-ninth year of the desolation, made supplication to the Lord for mercy in behalf of Jerusalem and Israel, and on the occasion of this prayer God caused Gabriel to lay open to him that seventy weeks were determined upon the city and the people of God, it by no means thence follows that seventy year-weeks must be substituted in place of the seventy years prophesied of, that both commence simultaneously, and thus that the seventy years of the Exile shall be prolonged to a period of oppression for Israel lasting for seventy year-weeks. Such a supposition is warranted neither by the contents of the prophecy of Jeremiah, nor by the message of the angel to Daniel. Jeremiah, it is true, prophesied not merely of seventy years of the desolation of Jerusalem and Judah, but also of the judgment upon Babylon after the expiry of these years, and the collecting together and bringing back of Israel from all the countries whither they were scattered into their own land (Jer 25:10-12; Jer 29:10-14); but in his supplication Daniel had in his eye only the desolation of the land of Jeremiah's prophecy, and prayed for the turning away of the divine anger from Jerusalem, and for the pardon of Israel's sins. Now if the words of the angel had been, "not seventy years, but seventy year-weeks, are determined over Israel,"this would have been no answer to Daniel's supplication, at least no comforting answer, to bring which to him the angel was commanded to go forth in haste. Then the angel announces in Dan 9:24 much more than the return of Israel from the Exile to their own land. But this is decided by the contents of the following verses, in which the space of seventy weeks is divided into three periods, and at the same time the commencement of the period is determined in a way which excludes its connection with the beginning of the seventy years of the Exile.

Constable: Dan 8:1--12:13

III. Israel in relation to the Gentiles: God's program for Israel chs. 8--12

Two things signal the beginning of a new section in the book here. These two things are a return to the Hebrew language in the original text (cf. 1:1-2:3) and an emphasis on the nation Israel. Evidently Daniel wrote the remainder of this book in Hebrew because the revelation in it concerned his people particularly.²⁹¹

Constable: Dan 9:1-27

B. Daniel's vision of the 70 sevens ch. 9

This chapter records a third vision that Daniel received (cf. chs. 7, 8). The vision itself occupies only a small part of this chapter (vv. 24-27), but the verses that precede it prepare for it and connect with it.

"In many respects, this is the high point of the book of Daniel. Although previously Gentile history and prophecy recorded in Daniel was related to the people of Israel, the ninth chapter specifically takes up prophecy as it applies to the chosen people."³⁴⁵

"Unless the ninth chapter of the book of Daniel is properly understood, the great prophetic discourse of our Lord Jesus Christ in Matthew 24-25, Mark 13, and Luke 21 will be misunderstood, as will the greater portion of the book of revelation."³⁴⁶

Constable: Dan 9:24-27

5. The revelation of Israel's future in 70 sevens 9:24-27

"In the concluding four verses of Daniel 9, one of the most important prophecies of the Old Testament is contained. The prophecy as a whole is presented in verse 24. The first sixty-nine sevens is described in verse 25. The events between the sixty-ninth seventh and the seventieth seventh are detailed in verse 26. The final period of the seventieth seventh is described in verse 27."³⁵⁹

9:24 The Hebrew word translated "weeks" (sabu'im) literally means "sevens." It can refer to seven days (Gen. 29:27-28) or seven years (Lev. 25:3-5). Most scholars believe that this word here represents seven years. Daniel had been thinking of God's program for Israel in terms of years (vv. 1-2). It would have been normal then for him to interpret these sevens as years.³⁶⁰

Seventy seven-year periods totals 490 years. As Jerusalem was suffering under the hand of Gentiles for 70 years (v. 2), so the Jews and Jerusalem would suffer under the hand of Gentiles for 490 years. "Your people" and "your holy city" are obvious references to the Jews and Jerusalem (cf. vv. 7, 11, 20). They have nothing to do with the church, which is a distinct entity from Israel (cf. 1 Cor. 10:32). However as the following verses clarify, these will not be uninterrupted years.

God had decreed these years. He had ordained them, and they are as certain to come as anything else that God has foreordained. The purpose for God decreeing this period is six-fold. First, it will end rebellion against Him. Second, it will end human failure to obey God. Third, it will provide time for atonement that will cover human wickedness. Fourth, it will inaugurate a new society in which righteousness prevails. Fifth, it will bring in the fulfillment of the vision that God has for the earth. Sixth, it will result in the anointing of the most holy, probably a reference to a new and more glorious temple.

God has already achieved some of these goals, specifically the third one and to some extent the first two. However other goals have not yet seen fulfillment. Therefore it is reasonable to look for a future fulfillment from our perspective in history.³⁶¹

"By the time these 490 years run their course, God will have completed six things for Israel. The first three have to do with sin, and the second three with the kingdom. The basis for the first three was provided in the work of Christ on the cross, but all six will be realized by Israel at the Second Advent of Christ."³⁶²

"This prophecy, it must be noted, concerns three deliverances. Daniel was greatly burdened about an early deliverance of the Jews from Babylon to return to Jerusalem. God was also interested in their deliverance from bondage to sin (at Christ's first advent) and in the final deliverance of the Jews from oppression (at Christ's second coming) . . ."³⁶³

9:25 There are four decrees concerning the rebuilding of Jerusalem that Scripture records. The first was Cyrus' decree to rebuild the temple in 538 B.C. (2 Chron. 36:22-23; Ezra 1:1-4; 6:1-5). The second was Darius I's decree in 512 B.C. confirming Cyrus' earlier one (Ezra 6:1, 6-12). The third was Artaxerxes' decree in 457 B.C. (Ezra 7:11-26).³⁶⁴ The fourth was Artaxerxes' decree authorizing Nehemiah to rebuild Jerusalem in 444 B.C. (Neh. 2:1-8). The first two authorized the rebuilding of the temple, and the third provided for animal sacrifices in the temple. The fourth one gave the Jews permission to rebuild Jerusalem's walls, and it seems to be the one in view here. The Jews encountered opposition as they sought to rebuild and refortify their ancient capital, as the Book of Nehemiah records. The date 444 B.C. then marks the beginning of this 490-year period.

Seven sevens plus sixty-two sevens equals 483 years. Gabriel predicted that after 483 years Messiah would be cut off. Detailed chronological studies have been done that show that Jesus Christ's death occurred then. One scholar, Sir Robert Anderson, believed that the day Jesus entered Jerusalem in his triumphal entry was the last day of this long period.³⁶⁵ Whether or not the chronology is that exact, almost all expositors agree that the death of Christ is in view and that it occurred at the end of the sixty-ninth week.

What happened after 49 years that justifies breaking this period into two parts? Perhaps it was the end of the Old Testament revelation through the writing prophets. Another more probable view is that it took that long to clear out all the debris from Jerusalem and to restore it fully as a thriving city with streets and moat.³⁶⁶

"This perfectly describes the work of Nehemiah and under what difficult circumstances he performed his tasks."³⁶⁷

9:26 Most Christian interpreters have taken the cutting off of Messiah as a reference to Jesus Christ's death. He had nothing then in a very real sense.

The prince who will come seems to be a different person from the Messiah.³⁶⁸ His people, not he himself, would destroy the city. This happened in A.D. 70 when the Roman army under Titus leveled Jerusalem. The prince who will come, however, was evidently not Titus but a future ruler, namely, the Antichrist (7:8). Titus made no covenant with the Jews (v. 27). However, Titus did initially what this prince will do ultimately. Jerusalem did not end because of a literal flood of water in Titus' day, but Roman soldiers overwhelmed it (cf. 11:10, 22, 26, 40; Isa. 8:8). War preceded the destruction. Gabriel announced that God had determined the city's desolation (cf. Matt. 24:7-22).

Some interpreters believe that the end of this verse describes conditions that have followed Titus' destruction and continue even today.³⁶⁹ Others think it only describes what Titus did.³⁷⁰

9:27 "In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment."³⁷¹

The nearest antecedent of "he" is "the prince who is to come" (v. 26). Titus made no covenant with Israel, so who is in view? Apparently a future ruler of the revived or reorganized Roman Empire, the little horn of chapter 7, is in view. This seems preferable to taking the antecedent of "he" as Messiah since Jesus Christ did not do the things predicted of the prince here. This means that the seventieth week does not follow the sixty-ninth week immediately. Such a break in prophetic chronology has precedent in the predictions of Messiah's first and second advents (Isa. 61:1-2).

This future ruler, according to Gabriel, will make a covenant with "the many" for one week (seven years). "The many" evidently refers to Daniel's people (v. 24), believers in the religion of Judaism (cf. 11:39; 12:2). After three and one-half years, this Antichrist will terminate the sacrifices and offerings that he permitted these Jews to offer. Their ability to offer these sacrifices indicates that they will be back in the land worshipping at a rebuilt temple.

The wing of abominations may be a reference to a wing of the temple that is particularly abominable because of idolatry, possibly the pinnacle or summit of the temple.³⁷² Another interpretation takes "wing" figuratively and sees Antichrist descending vulture-like on his prey.³⁷³ Perhaps the simplest explanation is to take "on the wing of" in the sense of "with." Apparently the prince will appear in the Jerusalem temple when he ends the sacrifices.

Daniel 12:11 refers to a future stopping of the Jewish sacrifices forty-two months before Messiah returns to the earth. Revelation 13:4-7 also describes this future ruler in harmony with what Gabriel revealed here. Jesus too warned of him in Matthew 24:15-28 as did the Apostle Paul in 2 Thessalonians 2:4 and the Apostle John in 1 John 2:18. The complete destruction decreed by God and poured out on this prince will come, according to these passages, when Messiah returns to the earth.

Students of this passage who do not take this verse as predicting future events usually adopt one of the following interpretations.³⁷⁴ Liberal commentators believe that the events in the seventieth seven, as well as those in the preceding sixty-nine sevens, happened in a loose sense after the Maccabean persecution of the second century B.C.³⁷⁵ Orthodox Jewish scholars usually take the destruction of Jerusalem in A.D. 70 as the fulfillment of this verse. Many amillennialists understand the seventieth week to represent what has happened since Jesus Christ's first advent and what will continue until His second advent.³⁷⁶ A few amillennialists take the seventieth seven as seven literal years beginning with Jesus' public ministry and ending about three and one-half years after his death.³⁷⁷ Pentecost represents the standard premillennial, pretribulational interpretation.

"This seven-year period will begin after the Rapture of the church (which will consummate God's program in this present Age). The 70th seven' will continue till the return of Jesus Christ to the earth. Because Jesus said this will be a time of great distress' (Matt. 24:21), this period is often called the Tribulation."³⁷⁸

The strongest argument for a literal fulfillment of the events predicted in verse 27 is that the events predicted in verses 24-26 were fulfilled literally.

"The abomination of desolation' set up by Antiochus is not the ultimate fulfillment of Daniel 9:27 because (a) Antiochus does not fit the time sequence given in that verse, and (b) long after the time of Antiochus, Jesus said Daniel's prophecy of the abomination of desolation was still future (Matt. 14:15-16)."³⁷⁹

Guzik: Dan 9:1-27

Daniel 9 - The Seventy Weeks of Daniel

A. The prayer of Daniel.

1. (1-2) Introduction: Daniel's reason for prayer.

In the first year of Darius the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans; in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of the LORD through Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.

a. Understood by the books: Daniel 9 is one of the most amazing and significant prophetic passages in the Bible, and it begins with Daniel's understanding and application of prophecy.

i. Daniel understood something from reading the words of God's prophets. Prophecy is meant to be understood - perhaps not in every detail, but certainly in its main points.

ii. Daniel understood this by the books - the specific words recorded in God-inspired books. Daniel couldn't read 2 Timothy 3:16, but he did believe the truth of it: All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.

iii. "These verses show Daniel as a diligent student of Scripture who built his prayer life on the Word of God." (Archer)

iv. "Oh! That you studied your Bibles more! Oh! That we all did! How we could plead the promises! How often we should prevail with God when we could hold him to his word, and say, 'Fulfill this word unto thy servant, whereon thou hast caused me to hope.' Oh! It is grand praying when our mouth is full of God's word, for there is no word that can prevail with him like his own." (Spurgeon)

b. The number of years specified by the word of the LORD through Jeremiah: Daniel knew that effective prayer comes out of knowing and praying both God's word and our present circumstances. His study of prophecy showed him a specific number - the 70 years described in Jeremiah 25:11-13 and Jeremiah 29:10, and his knowledge of the times led him to know those passages applied to his time.

i. "And this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon seventy years. 'Then it will come to pass, when seventy years are completed, that I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity," says the LORD; "and I will make it a perpetual desolation. So I will bring on that land all My words which I have pronounced against it, all that is written in this book, which Jeremiah has prophesied concerning all the nations." (Jeremiah 25:11-13)

ii. For thus says the LORD: After seventy years are completed at Babylon, I will visit you and perform My good word toward you, and cause you to return to this place. (Jeremiah 29:10)

iii. It is important to note that Daniel regarded these as real, literal years. They were in no way understood as "symbolic" years.

iv. Daniel was undoubtedly also familiar with Isaiah's prophecies concerning Cyrus (Isaiah 44:28-45:4). He must have been encouraged to see a man named Cyrus rise in power over Persia.

c. That He would accomplish seventy years: If Daniel believed that God would accomplish seventy years of captivity, then why did he pray as passionately as he did in Daniel 9? Daniel knew that God's promises invite our prayers and participation; they don't exclude our prayers and participation.

i. "Nothing, therefore, can be better for us, than to ask for what he has promised." (Calvin)

ii. This principle is repeated in many passages. 2 Peter 3:12 indicates that there is a sense in which we can hasten the Lord's coming by our holy conduct and godly lives; we can also hasten the Lord's coming through evangelism because Paul says that God's prophetic focus on Israel will resume when the fullness of the Gentiles has come in (Romans 11:25). This means that we can also hasten the Lord's coming through prayer, even as Daniel asked for a speedy fulfillment of prophecy regarding captive Israel (Daniel 9). We can also pray Even so, come, Lord Jesus! (Revelation 22:20) If you want Jesus to come soon, there is something you can do about it!

iii. But a second important reason is that Daniel asked God, in His mercy, to take the earliest of all possible starting points (Daniel's abduction) for determining the beginning of the 70 years. There were three "waves" of captivity:

· 605 B.C. - Jerusalem attacked, Daniel and other captives taken to Babylon

· 597 B.C. - Jerusalem attacked, treasure taken from the temple

· 587 B.C. - Jerusalem falls and the nation is exiled

iv. If Daniel can prevail with God in prayer, and God then takes the earliest starting point to determine the 70 years then His mercy comes to Israel 18 years earlier.

v. At the time of this prayer was still three or four years short of 70 years since 605 B.C. - it was not too soon for Daniel to begin praying.

d. The word of the LORD through Jeremiah: Even in God's eternal decrees, human agencies are essential. God's plan of the ages is declared, yet Jeremiah made a prophecy, Daniel made a prayer, and Cyrus made a proclamation

i. "Too often our interest in the prophetic Scriptures is of a curious and speculative nature, or else we conclude that God will carry out His sovereign purpose no matter what we do, and so we do not concern ourselves with those matters." (Strauss)

ii. By tribal heritage or calling Daniel was not uniquely qualified for a ministry of intercession. He did not belong to a priestly family like Ezekiel and he wasn't a "career" prophet like Isaiah or Jeremiah. Yet like all of us, he could pray.

iii. In fact, Daniel's calling and station in life made it less likely that he would be such a man of prayer. He was a high government official who almost certainly had a busy schedule - yet he took time and energy to pray.

iv. "Do not, I pray you, get into the habit of neglecting the assembling of yourselves together for prayer. How often have I said, 'All our strength lies in prayer'! When we were very few, God multiplied us in answer to prayer."

2. (3) Daniel's preparation for prayer.

Then I set my face toward the Lord God to make request by prayer and supplications, with fasting, sackcloth, and ashes.

a. I set my face: This implies determination in prayer. Daniel had an objective to achieve in prayer, and he approached God as a man who would not be denied. He did this because he was rightly convinced that his prayer was in the will of God, and knew it was not motivated by any selfish desire.

b. To make request by prayer and supplications: Daniel wasn't passive as God's prophetic plan unfolded before him. In his approach to God, he made a request, asking God to perform His promise in the way that Daniel thought would bring God most glory.

i. "We ask but little, and God gives it." (Spurgeon)

c. With fasting, sackcloth, and ashes: This reflected Daniel's humble heart in approaching God. Fasting, sackcloth, and ashes are emblems of humiliation and mourning.

i. Daniel was determined to do what ever it took to get this job done in prayer. He "left nothing undone that might possibly make his prayer more effective or more persuasive." (Walvoord)

3. (4-15) Daniel confesses the sin of his people, and glorifies the goodness and righteousness of God.

And I prayed to the LORD my God, and made confession, and said, "O Lord, great and awesome God, who keeps His covenant and mercy with those who love Him, and with those who keep His commandments, we have sinned and committed iniquity, we have done wickedly and rebelled, even by departing from Your precepts and Your judgments. Neither have we heeded Your servants the prophets, who spoke in Your name to our kings and our princes, to our fathers and all the people of the land. O Lord, righteousness belongs to You, but to us shame of face, as it is this day; to the men of Judah, to the inhabitants of Jerusalem and all Israel, those near and those far off in all the countries to which You have driven them, because of the unfaithfulness which they have committed against You. O Lord, to us belongs shame of face, to our kings, our princes, and our fathers, because we have sinned against You. To the Lord our God belong mercy and forgiveness, though we have rebelled against Him. We have not obeyed the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. Yes, all Israel has transgressed Your law, and has departed so as not to obey Your voice; therefore the curse and the oath written in the Law of Moses the servant of God have been poured out on us, because we have sinned against Him. And He has confirmed His words, which He spoke against us and against our judges who judged us, by bringing upon us a great disaster; for under the whole heaven such has never been done as what has been done to Jerusalem. As it is written in the Law of Moses, all this disaster has come upon us; yet we have not made our prayer before the LORD our God, that we might turn from our iniquities and understand Your truth. Therefore the LORD has kept the disaster in mind, and brought it upon us; for the LORD our God is righteous in all the works which He does, though we have not obeyed His voice. And now, O Lord our God, who brought Your people out of the land of Egypt with a mighty hand, and made Yourself a name, as it is this day; we have sinned, we have done wickedly!"

a. O Lord, great and awesome God: Daniel began his prayer where we all should - by recognizing the greatness and goodness of God. Sometimes we approach God as a stingy person who must be persuaded to give us something. But Daniel knew the problem was not with God. God keeps His covenant and mercy with those who love Him.

i. Daniel's prayer is remarkable for both its understanding and earnestness. Many pray with understanding but not earnestness; others are earnest but have no understanding in prayer. The two together are a powerful combination.

ii. "Oh! That our prayers could get beyond praying, till they got to agonizing." (Spurgeon)

b. We have sinned and committed iniquity: As Daniel confesses Israel's sin he prays as if he is as bad as the rest of Israel. This is a confession of we, not they. In this sense, they prayers never really reach God; genuine we prayers see self correctly and see our fellow saints with compassion.

i. Daniel's confession of sin might seem phony until we realize how passionately and completely he is focused on God. Compared to God, even the most righteous among us falls far short.

ii. "I firmly believe that, the better a man's own character becomes, and the more joy in the Lord he has in his own heart, the more capable is he of sympathetic sorrow; and, probably, the more of it he will have. If thou hast room in thy soul for sacred joy, thou hast equal room for holy grief." (Spurgeon)

c. Righteousness belongs to You, but to us shame of face: Daniel knew that Israel's sin was not God's fault; God was utterly righteous and blameless. Any shame of face belonged to Israel, not to God.

i. It would be easy to complain to God about Israel's problems. Daniel didn't think for a moment that God was too hard on Israel; he knew God was completely righteous and any failure was on Israel's side.

ii. Instead of complaining, Daniel confessed. During times of great revival among God's people, the Holy Spirit always brings a deep conviction and awareness of sin. When that is responded to rightly, confession is appropriately made. J. Edwin Orr gives a good principle to govern confession: "If you sin secretly, confess secretly, admitting publicly that you need the victory but keeping details to yourself. If you sin openly confess openly to remove stumbling blocks from those whom you have hindered. If you have sinned spiritually (prayerlessness, lovelessness, and unbelief as well as their offspring, criticism, etc.) then confess to the church that you have been a hindrance."

iii. Genuine, appropriate confession will be sincere, specific, and thorough. Orr describes how in the 1952 revival in Brazil a woman in a crowded church confessed, "Please pray for me, I need to love people more." The leader told her gently, "That is not a confession, sister. Anyone could have said it." Later in the service the lady stood again and said, "Please pray for me. What I should have said is that my sharp tongue has caused a lot of trouble in this congregation." The pastor leaned over to Orr and whispered "Now she is talking!"

iv. This is praying from a low place, and very effective. Football players try to hit their opponent low, because they gain leverage from coming in low. Our prayers are leveraged when we come to God humble and lowly.

d. We have not obeyed the voice of the LORD our God: Daniel does not make the slightest excuse for Israel's sin. The fault belongs to Israel and Israel alone. We are prone to excuses for our sin and often even make even excuses in our "confessions."

e. He has confirmed His words . . . As it is written in the Law of Moses: Daniel realized that even in His judgment against Israel, God was totally faithful to His word. He promised that curses would come upon a disobedient Israel (Leviticus 26 and Deuteronomy 28) and they did.

f. All this disaster has come upon us; yet we have not made our prayer before the LORD our God: As Daniel confesses his sin and the sin of Israel, he comes to the sin of prayerlessness. Even when they faced great trial and calamity, Israel still did not make their prayer before the LORD. When we sense trial or difficulty it should drive us immediately to prayer - when we are not so driven it should be a wake-up call to the coldness of our heart.

g. Who brought Your people out of the land of Egypt with a mighty hand: As Daniel prayed he remembered that the LORD delivered Israel from Egypt. He remembers the Old Testament "standard" of God's power, the deliverance from Egypt. The New Testament "standard" of God's power is the resurrection of Jesus (Ephesians 1:19-20).

4. (16-19) Daniel asks God to forgive and to restore Jerusalem.

"O Lord, according to all Your righteousness, I pray, let Your anger and Your fury 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 a reproach to all those around us. Now therefore, our God, hear the prayer of Your servant, and his supplications, and for the Lord's sake cause Your face to shine on Your sanctuary, which is desolate. O my God, incline 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 supplications before You because of our righteous deeds, but because of Your great mercies. O Lord, hear! O Lord, forgive! O Lord, listen and act! Do not delay for Your own sake, my God, for Your city and Your people are called by Your name."

a. Let Your anger and Your fury be turned away from Your city Jerusalem: After his confession of Israel's sin and God's great righteousness, Daniel simply asks God to mercifully turn His kind attention to Jerusalem and the temple (cause Your face to shine on Your sanctuary) and that God would do this without delay (do not delay for your own sake).

i. Daniel prayed as a patriot - but a patriot more of the Kingdom of God than the Kingdom of Israel. We should pray with similar patriotism for the Kingdom of God. "Let it never be said that the Church of God has no feeling of patriotism for the Holy City, for the Heavenly Land and for her glorious King enthroned above. To us, Christian patriotism means love to the Church of God." (Spurgeon)

ii. Daniel asks for all this according to all Your righteousness. It is as if Daniel prayed, "LORD, I'm not asking You to do anything against Your righteousness. I'm praying this to advance Your righteous glory."

b. Cause your face to shine: This is the heart of Daniel's plea. He knows that God's people need so much, but all their need can be summed up in this: they need God's face to shine upon them.

i. "Oh, that we might learn how to pray so that God should be the subject as well as the object of our supplications! O God, thy Church needs thee above everything else! A poor, little, sick, neglected child needs fifty things; but you can put all those needs into one if you say that the child needs its mother. So, the Church, of God needs a thousand things, but you can put them all into one if you say, 'The Church of God needs her God.' " (Spurgeon)

c. For the Lord's sake cause Your face to shine on Your sanctuary, which is desolate . . . Do not delay for Your own sake: Daniel's prayer is consumed with the glory of God, not primarily the benefit of man. His purpose in prayer was to see God's work accomplished and His cause glorified.

i. It isn't wrong to pray for our own needs. Jesus invited us to ask, give us this day our daily bread. At the same time, we need to have an even greater passion for the glory and benefit of God.

ii. We should pray with the same passion and concern for the work of God in our congregations and communities. We can pray the prayer of Psalm 85:6: Will You not revive us again, that Your people may rejoice in You? Alone and in groups we can pray for God to pour out the Holy Spirit, to bring repentance and revival among His people, and to awaken the unconverted.

iii. This also speaks to purity of motive in Daniel's prayer. Sometimes we pray for God to do a great work so we can be known as great workers for God. We need to pray for the sake of the LORD's cause, both in our words and heart.

d. We do not present our supplications before You because of our righteous deeds, but because of Your great mercies: Here Daniel prays on firm New Testament ground. His confidence isn't in his goodness, but in God's goodness.

i. This is what it means to pray in the name of Jesus. Those aren't words we tack on to the end of a prayer, but they should express the fact we are praying in merits and righteousness of Jesus, not our own.

ii. Daniel was not great because he prayed. He was great because his prayer was the necessary expression of great trust and dependence on God. Many religious people spend countless hours in prayer but it achieves nothing because it is not rooted in the goodness and righteousness of God. Self righteous or self trusting prayer is of no power before God. "One of Satan's most subtle delusions is that he succeeds in getting hundreds of thousands of men to trust in prayer, apart from faith in the shed blood of Jesus." (Talbot)

e. O Lord, hear! O Lord, forgive! O Lord, listen and act! Sometimes we talk about "wrestling in prayer" and here Daniel prays like a great wrestler. He follows up one victory with another request with rapid movement.

i. "Follow up your advantage; build another prayer or the answer that you have. If you have received a great blessing, say, 'Because he hath inclined his ear unto me, therefore will I call upon him; because he has heard me once, therefore will I call again.' " (Spurgeon)

ii. "Cold prayers ask God to deny them: only importunate prayers will be replied to. When the Church of God cannot take 'No' for an answer, she shall not have 'No' for an answer. When a pleading soul must have it; when the Spirit of God works mightily in him so that he cannot let the angel go without a blessing, the angel shall not go till he has given the blessing to such a pleading one. Brethren, if there be only one among us that can pray as Daniel did, with intensity, the blessing will come." (Spurgeon)

B. Gabriel brings the answer to Daniel's prayer.

1. (20-21) Daniel's prayer is interrupted by an angelic visit.

Now while I was speaking, 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, 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, reached me about the time of the evening offering.

a. While I was speaking in prayer: This dramatic answer to prayer came even as Daniel prayed. Jesus said, your Father knows the things you have need of before you ask Him (Matthew 6:8). Whenever there seems to be a delay in answer to prayer, there is reason for the delay. When it is right to do it, God can answer prayer immediately.

i. Sometimes God answers prayer before we even pray! It shall come to pass that before they call, I will answer; and while they are still speaking, I will hear. (Isaiah 65:24)

b. Being caused to fly swiftly: This is one of the few places in the Bible where we are told that angels fly. Gabriel came quickly because there is no great distance between heaven and earth.

c. The time of the evening offering: This was a special time, when Moses offered the Passover lamb (Exodus 12:6) and when Jesus was crucified (Matthew 27:45).

i. As a young man in Jerusalem, Daniel often saw the smoke rising from the temple at the time of the evening sacrifice.

2. (22-23) Gabriel announces that he has come to bring Daniel an answer to his prayer.

And he informed me, and talked with me, and said, "O Daniel, I have now come forth to give you skill to understand. At the beginning of your supplications the command went out, and I have come to tell you, for you are greatly beloved; therefore consider the matter, and understand the vision:"

a. I have now come forth to give you skill to understand: In his prayer, Daniel didn't ask for understanding. His prayer demonstrated that his heart was close to God's heart, so God will reveal much to Daniel as His friend (John 15:15).

i. Daniel studied the passage in Jeremiah, but still didn't understand much. In this case, understanding came more through prayer. "All students of the word will tell you that when the hammers of learning and biblical criticism have failed to break open a flinty text, oftentimes prayer has done it, and nuggets of gold have been found concealed therein. To every student of the word of God who would become a well-instructed scribe we would say, with all the means which you employ, with all your searchings of the commentaries, with all your diggings into the original, with all your researches among learned divines, mingle much fervent prayer." (Spurgeon)

ii. "Luther affirmeth that he oft got more spiritual light by some one ardent prayer than ever he could do by the reading of many books, or by the most accurate meditation thereupon." (Trapp)

b. For you are greatly beloved: Both Daniel and the Apostle John (John 13:23) were noted for their love-relationship with God. Both Daniel and John were also noted for receiving amazing prophetic messages.

i. Daniel had just considered a set of "sevens" upon the nation of Israel - the 70 years of promised captivity prophesied by Jeremiah. It is as if God said through Gabriel, "I'll show you some 'sevens' that will really blow your mind."

ii. When we seek God diligently, we often receive more than we ask for.

C. The prophecy of the Seventy Weeks.

1. (24a) Seventy weeks are determined for the Jews and Jerusalem.

Seventy weeks are determined for your people and for your holy city,

a. Seventy weeks are determined: There is almost universal agreement among Bible scholars and commentators that this refers to seventy sets of seven years, or "weeks of years."

i. In ancient Hebrew, weeks simply refers to a unit of seven. The Hebrew word here is often used to mean a unit of seven days, but it may also be used for a unit of seven years.

ii. "The Jews had Sabbatic years, by which their years were divided into weeks of years, as in this important prophecy, each week containing seven years." (Clarke)

iii. Genesis 29:15-28 is an example of using this ancient Hebrew word (shabuwa') for both "seven days" and "seven years" in the same context.

b. For your people and for your holy city: The seventy weeks are focused upon Daniel's people (the Jews) and his holy city (Jerusalem).

i. Unless the church has become Israel, it is not in view here. Talbot calls the seventy weeks "God's calendar for Israel" in that it does not focus on the Gentiles or the church.

2. (24b) What will be accomplished in the seventy weeks.

To finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy.

a. To finish the transgression: This means that transgression itself will be finished. Taken literally this means establishing an entirely new order on earth, with an end to man's rebellion against God.

i. "The culmination of appointed years will witness the conclusion of man's 'transgression' or 'rebellion' against God - a development most naturally entered into with the establishment of an entirely new order on earth. This seems to require nothing less than the inauguration of the kingdom of God on earth." (Archer)

b. To make an end of sins: Taking these words at face value, this means not only the end of the guilt of sin, but an end of sin itself. It means to "seal up" or "restrain" sins. This looks to a new, redeemed world.

c. To make reconciliation for iniquity: Man's iniquity must be reconciled to God's justice and holiness. This work was clearly accomplished at the cross.

d. To bring in everlasting righteousness: One might take this in an individual sense, but there have always been righteous individuals. Taking the statement at face value, this means a new order of society brought in by the Messiah.

e. To seal up vision and prophecy: This speaks of both the ending and fulfillment of prophecy, concluding the final stage of human history and culminating with the reign of the Son of God.

i. "It must include his enthronement." (Archer)

f. To anoint the most holy: Taken at its simple, literal meaning, this refers to a place, not a person. There is a most holy place - the most holy place of the temple - that will be anointed and blessed.

g. Taken as a whole, Gabriel made a remarkable announcement to Daniel. He told him that each of these amazing things would happen within the period of seventy weeks.

i. Looking back in history, we can only say this things have each been fulfilled if we ignore their plain, literal meaning and give them a "spiritual" meaning that ignores their plain meaning. Some like to say that these promises are fulfilled generally in the spread of the gospel over the centuries, but this ignores the plain and simple meaning of these words.

3. (25) The course and dividing of the seventy weeks.

Know therefore and understand, that from the going forth of the command to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks and sixty-two weeks; the street shall be built again, and the wall, even in troublesome times.

a. From the going forth of the command to restore and build Jerusalem: Here Gabriel reveals to Daniel the starting point for the seventy-weeks prophecy. There was a command to restore and build Jerusalem in history that began this specific time period.

i. The Bible presents four possible decrees that might fulfill this description:

· Cyrus made a decree giving Ezra and the Babylonian captives the right to return to Jerusalem and rebuild the temple in 538 B.C. (Ezra in 1:1-4 and 5:13-17)

· Darius made a decree giving Ezra the right to rebuild the temple in 517 B.C. (Ezra 6:6-12)

· Artaxerxes made a decree giving Ezra permission, safe passage, and supplies to return to Jerusalem to rebuild the temple in 458 B.C. (Ezra 7:11-26)

· Artaxerxes made a decree giving Nehemiah permission, safe passage and supplies to return to Jerusalem to rebuild the city and the walls in 445 B.C. (Nehemiah 2:1-8)

ii. Only the last of these four decrees was a command to restore and build Jerusalem. The first three each focused on the temple, not on the street or on the wall.

b. Until Messiah the Prince, there shall be seven weeks and sixty-two weeks: Gabriel's message to Daniel is simple and striking. 483 years - that is, 69 units of seven years - would pass from the time of the command recorded in Nehemiah 2:1-8 until the appearance of Messiah the Prince.

i. Some say the 483 years were completed at Jesus' birth (5 or 4 B.C.). There is little chronological support for this date.

ii. Some say the 483 years were completed at His baptism, at the beginning of Jesus' ministry (if dated at 26 A.D.). This is possible if one begins with the earlier decree of Artaxerxes, and figures with our present measurement for years instead of the ancient measurement of years (360 days).

iii. Some say the 483 years were completed at the triumphal entry of Jesus (if dated at 32 A.D.). Sir Robert Anderson's significant work The Coming Prince follows this argument in great detail.

· Anderson, using a 360-day year (which Israel used in Daniel's day), calculates 173,880 days from the decree to the triumphal entry, fulfilling the prophecy to the day. "It is customary for the Jews to have twelve months of 360 days each and then to insert a thirteenth month occasionally when necessary to correct the calendar." (Walvoord)

· The year 32 A.D. (based on Luke 3:1) for Jesus' death is controversial (most chronologists favor 30 or 33 A.D.). But recent attempts have made some case for the date: "A recent article attempts to give credence to the date of A.D. 32; cf. R.E. Showers, Grace Journal, XI (Winter, 1970), pp. 30ff. The evidence presented is worthy of notice." (Wood)

· "No one today is able dogmatically to declare that Sir Robert Anderson's computations are impossible." (Walvoord)

iv. Some say the 483 years were completed at the exact time of the crucifixion.

c. Until Messiah the Prince: Taking Anderson's calculations as reliable, we see a remarkable fulfillment of prophecy. A Gentile king made a decree and 483 years later to the day, Jesus presented Himself as Messiah the Prince to Israel.

i. In our mind a Prince is a good step lower than a king. In the Hebrew vocabulary, "Prince" has more the idea of "strong, mighty ruler" than "son of a king and heir to the throne."

ii. "There was only one occasion in our Lord's earthly ministry on which He is depicted as presenting Himself openly as Zion's King, the so-called 'Triumphal Entry,' recorded in each one of the Gospels and fulfilling Zechariah 9:9 and Psalm 118:26." (Newell)

· On that day, Jesus deliberately arranged the event to present Himself as Messiah (Mark 11:1-10)

· On that day, Jesus welcomed praise (Luke 19:38-40) instead of quieting it (Luke 5:14 and 8:56)

· On that day, Jesus made special reference to the importance of that day (Luke 19:41-42)

iii. This prophecy is so specifically fulfilled that it has been a significant testimony to many. "Others of the Jewish [scholars], by the evidence of these words, have been compelled to confess that Messiah is already come, and that he was that Jesus whom their forefathers crucified." (Trapp)

d. The street shall be built again, and the wall, even in troublesome times: This indicates that the rebuilding of the streets and wall of Jerusalem would happen in the first seven weeks mentioned. Then would follow another 62 weeks of years until the coming of Messiah the Prince.

i. The seventy weeks are divided into three parts:

· Seven weeks - 49 years, until the city and its walls are rebuilt

· 69 weeks (7 plus 62), 483 years from the decree, until Messiah the Prince appears

· A final 70th week to complete the prophecy

4. (26) What happens after the first sixty-nine weeks.

And after the sixty-two weeks Messiah shall be cut off, but not for Himself; and the people of the prince who is to come shall destroy the city and the sanctuary. The end of it shall be with a flood, and till the end of the war desolations are determined.

a. After the sixty-two weeks Messiah shall be cut off: The Biblical term cut off is sometimes used to describe execution (see Genesis 9:11 and Exodus 31:14). The Messiah will be cut off for the sake of others, not for Himself.

i. "Able chronologists have shown that the crucifixion of the Lord Jesus Christ occurred immediately after the expiration of 483 prophetic years, of 360 days each, from the time of Artaxerxes' order." (Ironside)

ii. Strangely, many able commentators simply ignore these numbers. "The numbers are symbolic and not arithmetical." (Baldwin)

iii. Cut off is a poignant description of Jesus' earthly life up to and including the cross. "Born in another man's stable, cradled in another man's manger with nowhere to lay his head during his life on earth, and buried in another man's tomb after dying on a cursed cross, the Christ of God and the Friend of the friendless was indeed cut off and had nothing." (Heslop)

b. Shall destroy the city and the sanctuary: After the Messiah is cut off, Jerusalem and her temple would be destroyed again by an overwhelming army (with a flood). Most all Bible scholars and commentators agree that this was fulfilled in the Roman destruction of Jerusalem in 70 A.D.

c. The people of the prince who is to come shall destroy: The destroying army is made up of the people of the prince who is to come. This coming prince is described more in Daniel 9:26.

6. (27) The events of the seventieth week.

Then he shall confirm a covenant with many for one week; but in the middle of the week he shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, even until the consummation, which is determined, is poured out on the desolate.

a. He shall confirm a covenant: The "he" Gabriel mentions is the prince who is to come mentioned in the previous verse. If we know that the prince's people destroyed Jerusalem in 70 A.D., then we know this coming prince has his ancestral roots in the soil of the ancient Roman Empire.

i. Therefore, the prince who is to come will in some way be an heir to the Romans, even as the final world government is an heir to the Roman Empire (Daniel 7).

b. He shall confirm a covenant with many for one week: The coming prince will make a covenant with Israel for the final unit of seven years, completing the seventy weeks prophesied for the Jewish people and Jerusalem.

i. Covenant with many: The word many here is a specific reference to Israel, not a general reference to a group. The ancient Hebrew says, "covenant with the many."

ii. With this covenant Israel will embrace the Antichrist as a political messiah, if not the literal Messiah. Jesus predicted this in John 5:43: I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive.

iii. Taking the description of what would be accomplished in the 70 Weeks from Daniel 9:24, we know that the 70 Weeks are not yet complete. Yet the events promised in the first 69 weeks are fulfilled, indicated that there is a lengthy "pause" in the 70 Weeks, between the 69 ^th week and the 70 ^th week. The 70 ^th week will begin when the coming prince shall confirm a covenant with the Jewish people. These "gaps" or "pauses" in prophecy may seem strange to us, but they are common. Comparing Isaiah 9:6 and Luke 1:31-33 shows another significant "pause" or "gap" in prophecy regarding the coming of the Messiah.

iv. We can think of it in this way: God has appointed 490 years of special focus on Israel in His redemptive plan. The years were "paused" by Israel's rejection of Jesus. Now, there is no special focus on Israel in God's redemptive plan because this is the time of the church. God's focus will return to Israel when the church is taken away (at the rapture) and the last seven years of man's rule on this earth begin.

v. "The 70th week will begin when the Jewish people are restored in unbelief to their land and city; and among them will be found a faithful remnant, owning their sin, and seeking Jehovah's face." (Henry Ironside writing in 1911)

c. In the middle of the week he shall bring an end to sacrifice and offering: The coming prince will break the covenant with Israel in the middle of the seven years, the final "week."

i. The Book of Revelation sees this seven year period with both its halves as yet future (Revelation 12:6, 13-14; 13:5-9, 14-15). The middle of the week and the end of sacrifice had not yet happened in 90 A.D.

d. On the wing of abominations shall be one who makes desolate: The ending of sacrifice will come with abominations, followed by tremendous desolation.

i. Abominations translates an ancient Hebrew word (shiqquwts) that is connected to horrific idolatry (Deuteronomy 29:17, 1 Kings 11:5-7, 2 Kings 23:13). The idea is that the coming prince breaks the covenant and brings an end to sacrifice and offering by desecrating the holy place of the temple with a horrific idolatry.

ii. Jesus called this the abomination of desolation (Matthew 24:15) and indicated that it would be a pivotal sign in the Great Tribulation. Paul referred to the idolatry of the coming prince in 2 Thessalonians 2:3-4.

e. Until the consummation, which is determined, is poured out on the desolate: This breaking of the covenant and abomination of desolation has a promised consummation. Before the 70 ^th week is completed, each of the things described in Daniel 9:24 will be accomplished and everlasting righteousness will reign.

The Seventy Weeks of Daniel

As Understood by Sir Robert Anderson in The Coming Prince

Daniel 9:24-25 says that from the decree to rebuild Jerusalem to the coming of the Messiah there will be 483 years.

7 + 62 "weeks" = 69 groups of seven years. 7 x 69 = 483 years

Anderson sees a prophetic year as 360 days. This is based both on ancient history and on Revelation 11:2, 13:5, 11:3, and 12:6 which indicate that 42 months 3 ½ years are equal to 1,260 days.

Therefore, 483 years x 360 days = 173,880 days

Artaxerxes started his reign in 465 B.C. The decree to rebuild Jerusalem was given on the first day of Nisan, in the 20th year of Artaxerxes. In our calendar system (the Julian calendar) that date is March 14, 445 B.C. (Nehemiah 2:1)

Jesus started His ministry in the 15th year of Tiberius (see Luke 3:1). Tiberius started his reign in 14 A.D., so Jesus' ministry started in 29 A.D. Anderson believes that Jesus celebrated four Passovers during His ministry, one each in 29, 30, 31 and His final Passover in 32. With the help of lunar charts, we can calculate the exact date of ancient Passovers, so it is possible to calculate the exact day of Jesus' triumphal entry into Jerusalem as April 6, 32 A.D.

From 445 B.C. to 32 A.D. there are 476 years on the Julian calendar

(not 477 years, because there is no year zero)

476 years x 365 days = 173,740 days

Adjusting for the difference between March 14 and April 6 adds 24 days

Adjusting for leap years over a period of 476 years adds 116 days

The total number of days from March 14, 445 B.C. to April 6, 32 A.D.

173,740 + 24 + 116 = 173,880 days

According to his calendar, Daniel told us there would be 173,880 days between the decree and the arrival of Messiah the Prince.

Jesus said to the Jews of this day: If you had known, even you, especially IN THIS YOUR DAY, the things that make for your peace! (Luke 19:42) David said of this day in Psalm 118:24: THIS IS THE DAY which the Lord has made; we will rejoice and be glad in it.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Daniel (Book Introduction)

DANIEL, that is, "God is my judge"; probably of the blood royal (compare Dan 1:3, with 1Ch 3:1, where a son of David is named so). Jerusalem may have been his birthplace (though Dan 9:24, "thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation in the fourth year of Jehoiakim. As he and his three companions are called (Dan 1:4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (Dan 1:3, Dan 1:6). He then received a new name, by which it was usual to mark a change in one's condition (2Ki 23:34; 2Ki 24:17; Ezr 5:14; Est 2:7), Belteshazzar, that is, "a prince favored by Bel" (Dan 1:7). His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof he gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heathen banquets (Dan 1:8-16). Hence Ezekiel's reference to him (Eze 14:14, Eze 14:20; Eze 28:3) is precisely of that kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as a writer, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found in his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interpreting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (Dan 8:2, Dan 8:27). Again he came into note when he read the mystic writing of Belshazzar's doom on the wall on the night of that monarch's impious feast. BEROSUS calls the last Babylonian king Nabonidus and says he was not killed, but had an honorable abode in Carmania assigned to him, after having surrendered voluntarily in Borsippa. RAWLINSON has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, while the other king took refuge elsewhere, namely, in Borsippa. BEROSUS gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonor. Had Daniel been a late book, he would no doubt have taken up the later account of BEROSUS. If he gave a history differing from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II, succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history (being eclipsed by the splendor of Cyrus) is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and did not borrow from others. In the third year of Cyrus he saw the visions (the tenth through twelfth chapters) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (Dan. 9:3-19; Dan 10:12).

AUTHENTICITY OF THE BOOK OF DANIEL. Dan 7:1, Dan 7:28; Dan 8:2; Dan 9:2; Dan 10:1-2; Dan 12:4-5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are historical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himself known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank in the Hebrew canon: not among the prophets, but in the Hagiographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of "prophets" in the theocracy, but was rather a "seer," having the gift, but not the office of prophet. Were the book an interpolated one, it doubtless would have been placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as BENGEL calls him, the politician, chronologer, and historian among the prophets. The Psalms also, though many are prophetical, are ranked with the Hagiographa, not with the prophets; and the Revelation of John is separated from his Epistles, as Daniel is from the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreground of his picture, he writes in a heathen court, the world kingdoms occupying the foreground, and the kingdom of God, though ultimately made the most significant, the background. His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the "prophets" in the Old Testament, so the epistles of the apostles in the New Testament were written by divinely commissioned persons for their contemporaries. But Daniel and John were not in immediate contact with the congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Rev 1:9). PORPHYRY, the assailant of Christianity in the third century, asserted that the Book of Daniel was a forgery of the time of the Maccabees (170-164 B.C.), a time when confessedly there were no prophets, written after the events as to Antiochus Epiphanes, which it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be shown to have been before the events. Now we know, from JOSEPHUS [Antiquities, 10.11.7], that the Jews in Christ's days recognized Daniel as in the canon. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Son of man," Mat 24:30 (Dan 7:13); also expressly by name, and as a "prophet," in Mat 24:15 (compare Mat 24:21, with Dan 12:1, &c.); and in the moment that decided His life (Mat 26:64) or death, when the high priest adjured him by the living God. Also, in Luk 1:19-26, "Gabriel" is mentioned, whose name occurs nowhere else in Scripture, save in Dan 8:16; Dan 9:21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Dan 7:8, Dan 7:25; Dan 11:36), in 1Co 6:2; 2Th 2:3-4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Heb 11:33-34. Thus the book is expressly attested by the New Testament on the three points made the stumbling-block of neologists--the predictions, the narratives of miracles, and the manifestations of angels. An objection has been stated to the unity of the book, namely, that Jesus quotes no part of the first half of Daniel. But Mat 21:44 would be an enigma if it were not a reference to the "stone that smote the image" (Dan 2:34-35, Dan 2:44-45). Thus the New Testament sanctions the second, third, sixth, seventh, and eleventh chapters. The design of the miracles in the heathen courts where Daniel was, as of those of Moses in Egypt, was to lead the world power, which seemed to be victorious over the theocracy, to see the essential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was the same as of old in Egypt. The first book of Maccabees (compare 1 Maccabees 1:24; 9:27, 40, with Dan 12:1; Dan 11:26, of the Septuagint) refers to Daniel as an accredited book, and even refers to the Septuagint Alexandrian version of it. The fact of Daniel having a place in the Septuagint shows it was received by the Jews at large prior to the Maccabean times. The Septuagint version so arbitrarily deviated from the Hebrew Daniel, that Theodotius' version was substituted for it in the early Christian Church. JOSEPHUS [Antiquities, 11.8.5] mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 B.C.), the high priest, met him at the head of a procession and averted his wrath by showing him Daniel's prophecy that a Grecian monarch should overthrow Persia. Certain it is, Alexander favored the Jews, and JOSEPHUS' statement gives an explanation of the fact; at least it shows that the Jews in JOSEPHUS' days believed that Daniel was extant in Alexander's days, long before the Maccabees. With Jaddua (high priest from 341-322 B.C.) the Old Testament history ends (Neh 12:11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 B.C., but was inserted with divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather than vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek and Chaldee: hence their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Chaldee. The fact that from the fourth verse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed by someone in the circumstances of Daniel, that is, by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with the same idiomatic ease as his native tongue; the very impurities in Daniel's use of both are just such as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel which concern the whole world are mostly Chaldee, then the language of the world empire. So Greek was made the language of the New Testament, which was designed for the whole world. Those affecting the Jews, mostly Hebrew; and this not so impure as that of Ezekiel. His Chaldee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true prophet. (1) That his prophecies reach beyond Antiochus; namely, he foretells the rise of the four great monarchies, Babylon, Medo-Persia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and that no other earthly kingdom would subvert the fourth, but that it would divide into parts. All this has come to pass. No fifth great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V, and Napoleon. (2) The time of Messiah's advent, as dated from a certain decree, His being cut off, and the destruction of the city. "He who denies Daniel's prophecies," says SIR ISAAC NEWTON, "undermines Christianity, which is founded on Daniel's prophecies concerning Christ."

CHARACTERISTICS OF DANIEL. The vision mode of revelation is the exception in other prophets, the rule in Daniel. In Zechariah (Zec. 1:1-6:15), who lived after Daniel, the same mode appears, but the other form from the seventh chapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be called the Old Testament Apocalypse. In the contents too there is the difference above noticed, that he views the kingdom of God from the standpoint of the world kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant-people then stood to the world powers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief theme, in which the worldly principle, opposed to the kingdom of God, manifests itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical details are given of that development of the world powers which must precede the advent of the kingdom [AUBERLEN].

SIGNIFICANCE OF THE BABYLONIAN CAPTIVITY. The exile is the historical basis of Daniel's prophecies, as Daniel implies in the first chapter, which commences with the beginning, and ends with the termination, of the captivity (Dan 1:1, Dan 1:21; compare Dan 9:1-2). A new stage in the theocracy begins with the captivity. Nebuchadnezzar made three incursions into Judah. The first under Jehoiakim (606 B.C.), in which Daniel was carried away, subjected the theocracy to the Babylonian world power. The second (598 B.C.) was that in which Jehoiachin and Ezekiel were carried away. In the third (588 B.C.), Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Dan 7:2) of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theocracy, as opposed to the heathen power, attained its climax in the Old Testament, not only being independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance with the world power, that very power is made the instrument of their chastisement. So Ephraim (722 B.C.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (740 B.C., Isa. 7:1-25) at last fell by Babylon, and thenceforth has been more or less dependent on the world monarchies, and so, till Messiah, was favored with no revelations from the time of Malachi (four hundred years). Thus, from the beginning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world powers superseding it. But God's covenant with Israel remains firm (Rom 11:29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is the turning point in the history of the theocracy, which ROOS thus divides: (1) From Adam to the exodus out of Egypt. (2) From the exodus to the beginning of the Babylonian captivity. (3) From the captivity to the millennium. (4) From the millennium to the end of the world. The position of Daniel in the Babylonian court was in unison with the altered relations of the theocracy and the world power, which new relation was to be the theme of his prophecy. Earlier prophets, from the standpoint of Israel, treated of Israel in its relation to the world powers; Daniel, from Babylon, the center of the then world power, treats of the world powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position there, gave him an insight into the world's politics, fitting him to be the recipient of political revelations; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall, and the rapid decay of the Babylonian empire itself, as well as the miraculous deliverances of himself and his friends (the third through sixth chapters), all fitted him for regarding things from the spiritual standpoint, from which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the school of magicians in which he had studied for three years (Dan 1:4-5) was the soul; and his mind strong in faith and nourished by the earlier prophecies (Dan 9:2), the spirit of his prophecy, which only waited for the spirit of revelation from above to kindle it. So God fits His organs for their work. AUBERLEN compares Daniel to Joseph: the one at the beginning, the other at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts; both interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honor by the powers of the world: so representing Israel's calling to be a royal priesthood among the nations; and types of Christ, the true Israel, and of Israel's destination to be a light to lighten the whole Gentile world, as Rom 11:12, Rom 11:15 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of the Hellenic people, so Joseph and Daniel of Israel.

CONTENTS OF THE BOOK. Historical and biographical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding that of the magi, represents the divine superiority of the covenant-people over their heathen lords. The high dignities, even in the world, which he thereby attained, typify the giving of the earth-kingdom at last "to the people of the saints of the Most High" (Dan 7:27). Thus Daniel's personal history is the typical foundation of his prophecy. The prophets had to experience in themselves, and in their age, something of what they foretold about future times; just as David felt much of Christ's sufferings in his own person (compare Hos 1:2-11; Hos 2:3). So Jon. 1:1-17, &c. [ROOS]. Hence biographical notices of Daniel and his friends are inserted among his prophecies. The second through twelfth chapters contain the substance of the book, and consist of two parts. The first (the second through seventh chapters) represents the development of the world powers, viewed from a historical point. The second (the eighth through twelfth chapters), their development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except in connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophecy which they needed ought therefore to comprise both, and so much of the history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future--the period of the dominion of the world powers, not set aside by Christ's first coming (Joh 18:36; for, to have taken the earth-kingdom then, would have been to take it from Satan's hands, Mat 4:8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Rev 11:15). Thus the general survey of the development and final destiny of the world powers (the second through seventh chapters) fittingly precedes the disclosures as to the immediate future (the eighth through twelfth chapters). Daniel marks the division by writing the first part in Chaldee, and the second, and the introduction, in Hebrew; the former, referring to the powers of the world, in the language of the then dominant world power under which he lived; the latter, relating to the people of God, in their own language. An interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere Aramaic, so as to be understood by his contemporaries, he would have used it in the second rather than in the first part as having a more immediate reference to his own times [AUBERLEN].

JFB: Daniel (Outline)

• THE BABYLONIAN CAPTIVITY BEGINS; DANIEL'S EDUCATION AT BABYLON, &C. (Dan. 1:1-21)
• NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
• NEBUCHADNEZZAR'S IDOLATROUS IMAGE; SHADRACH, MESHACH, AND ABED-NEGO ARE DELIVERED FROM THE FURNACE. (Dan. 3:1-30)
• EDICT OF NEBUCHADNEZZAR CONTAINING HIS SECOND DREAM, RELATING TO HIMSELF. (Dan. 4:1-37)
• BELSHAZZAR'S IMPIOUS FEAST; THE HANDWRITING ON THE WALL INTERPRETED BY DANIEL OF THE DOOM OF BABYLON AND ITS KING. (Dan. 5:1-31)
• DARIUS' DECREE: DANIEL'S DISOBEDIENCE, AND CONSEQUENT EXPOSURE TO THE LION'S: HIS DELIVERANCE BY GOD, AND DARIUS' DECREE. (Dan. 6:1-28)
• VISION OF THE FOUR BEASTS. (Dan. 7:1-28)
• VISION OF THE RAM AND HE-GOAT: THE TWENTY-THREE HUNDRED DAYS OF THE SANCTUARY BEING TRODDEN DOWN. (Dan. 8:1-27)
• DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
• DANIEL COMFORTED BY AN ANGELIC VISION. (Dan. 10:1-21)
• CONCLUSION OF THE VISION (TENTH THROUGH TWELFTH CHAPTERS) AND EPILOGUE TO THE BOOK. (Dan 12:1-13)

TSK: Daniel 9 (Chapter Introduction)

Overview

Dan 9:1, Daniel, considering the time of the captivity, Dan 9:3, makes confession of sins, Dan 9:16. and prays for the restoration of Jerusalem; Dan 9:20, Gabriel informs him of the seventy weeks.

Poole: Daniel (Book Introduction)

BOOK OF DANIEL

THE ARGUMENT

IN Daniel and his prophecy, observe these things for the better understanding of this book, and the mind of God in it:

1. As to the author; First, He was a prophet, as appears in the little stone cut out of the mountain without hands, meaning Christ the Messiah and his kingdom, what he should do, chapter 2; likewise chapter 7 to the end of the book: the first six chapters are historical, the last six prophetical. Secondly, As to his lineage, he was one of the royal seed. Thirdly, He was a captive. Fourthly, He was rarely qualified for piety, wisdom, beauty. Fifthly, As to his education, he was trained for three years in learning. Sixthly, His advancement for his parts and wisdom. Seventhly, He was faithful and blameless in the place of honour to which he was preferred. Eighthly, His care and kindness for his companions; he procured their promotion also. Ninthly, His singular holiness and power with God in prayer, Eze 14:14 . Tenthly, His faithfulness and constancy in the worship of God, maugre the envy and persecution of his enemies. Eleventhly, The strange providence of God in his preservation and deliverance. Twelfthly, His signal integrity and flourishing state under several kings’ reigns, even in critical times and great changes, unto his old age, and beyond the seventy years of captivity.

2. AS to the book itself, both the historical and prophetical part of it, especially the latter, we find, First. Great variety in them. Secondly, Famous predictions; of the Messiah, of dreadful wars, of fearful desolations to countries, and the Jewish nation in particular, for putting Christ to death; great persecutions of the church, by the Grecians and Romans especially, in which Antiochus and antichrist are pointed at. These things are all of such weighty consideration, that our blessed Saviour calls for especial understanding in the reading even of one part of it, Mat 24:15 . His chronology and calculations may be called the key of time, relating to the church’ s sufferings and deliverances. Daniel was the greatest favourite we read of, namely, of the King of heaven, Dan 9:23 10:11 , and of the greatest kings then on earth. He was the noblest pattern of a public heart for the church of God, for whose affliction he was deeply afflicted in the midst of his court honours and employments.

Poole: Daniel 9 (Chapter Introduction)

CHAPTER 9

Daniel, considering the time of the captivity, Dan 9:1,2 , maketh confession of his people’ s sins, Dan 9:3-15 , and prayeth for the restoration of Jerusalem, Dan 9:16-19 . Gabriel informeth him of the seventy weeks, and of the time and death of the Messiah, and of the succeeding troubles, Dan 9:20-27 .

MHCC: Daniel (Book Introduction)

Daniel was of noble birth, if not one of the royal family of Judah. He was carried captive to Babylon in the fourth year of Jehoiachin, B. C. 606, when a youth. He was there taught the learning of the Chaldeans, and held high offices, both under the Babylonian and Persian empires. He was persecuted for his religion, but was miraculously delivered; and lived to a great age, as he must have been about ninety-four years old at the time of the last of his visions. The book of Daniel is partly historical, relating various circumstances which befell himself and the Jews, at Babylon; but is chiefly prophetical, detailing visions and prophecies which foretell numerous important events relative to the four great empires of the world, the coming and death of the Messiah, the restoration of the Jews, and the conversion of the Gentiles. Though there are considerable difficulties in explaining the prophetical meaning of some passages in this book, we always find encouragement to faith and hope, examples worthy of imitation, and something to direct our thoughts to Christ Jesus upon the cross and on his glorious throne.

MHCC: Daniel 9 (Chapter Introduction)

(Dan 9:1-3) Daniel considers the time of the captivity.

(v. 4-19) His confession of sin, and prayer.

(Dan 9:20-27) The revelation concerning the coming of the Messiah.

Matthew Henry: Daniel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Daniel

The book of Ezekiel left the affairs of Jerusalem under a doleful aspect, all in ruins, but with a joyful prospect of all in glory again. This of Daniel fitly follows. Ezekiel told us what was seen, and what was foreseen, by him in the former years of the captivity: Daniel tells us what was seen, and foreseen, in the latter years of the captivity. When God employs different hands, yet it is about the same work. And it was a comfort to the poor captives that they had first one prophet among them and then another, to show them how long, and a sign that God had not quite cast them off. Let us enquire, I. Concerning this prophet His Hebrew name was Daniel, which signifies the judgment of God; his Chaldean name was Belteshazzar. He was of the tribe of Judah, and, as it should seem, of the royal family. He was betimes eminent for wisdom and piety. Ezekiel, his contemporary, but much his senior, speaks of him as an oracle when thus he upbraids the king of Tyre with his conceitedness of himself: Thou art wiser then Daniel, Eze 38:3. He is likewise there celebrated for success in prayer, when Noah, Daniel, and Job are reckoned as three men that had the greatest interest in heaven of any, Eze 14:14. He began betimes to be famous, and continued long so. Some of the Jewish rabbin are loth to acknowledge him to be a prophet of the higher form, and therefore rank his book among the Hagiographa , not among the prophecies, and would not have their disciples pay much regard to it. One reason they pretend is because he did not live such a mean mortified life as Jeremiah and some other of the prophets did, but lived like a prince, and was a prime-minister of state; whereas we find him persecuted as other prophets were (ch. 6), and mortifying himself as other prophets did, when he ate no pleasant bread (Dan 10:3), and fainting sick when he was under the power of the Spirit of prophecy, Dan 8:27. Another reason they pretend is because he wrote his book in a heathen country, and there had his visions, and not in the land of Israel; but, for the same reason, Ezekiel also must be expunged out of the roll of prophets. But the true reason is that he speaks so plainly of the time of the Messiah's coming that the Jews cannot avoid the conviction of it and therefore do not care to hear of it. But Josephus calls him one of the greatest of the prophets, nay, the angel Gabriel calls him a man greatly beloved. He lived long an active life in the courts and councils of some of the greatest monarchs the world ever had, Nebuchadnezzar, Cyrus, Darius; for we mistake of we confine the privilege of an intercourse with heaven to speculative men, or those that spend their time in contemplation; no, who was more intimately acquainted with the mind of God than Daniel, a courtier, a statesman, and a man of business? The Spirit, as the wind, blows where it lists. And, if those that have much to do in the world plead that as an excuse for the infrequency and slightness of their converse with God, Daniel will condemn them. Some have thought that he returned to Jerusalem, and was one of the masters of the Greek synagogue; but nothing of that appears in scripture; it is therefore generally concluded that he died in Persia at Susan, where he lived to be very old. II. Concerning this book. The first six chapters of it are historical, and are plain and easy; the last six are prophetical, and in them are many things dark, and hard to be understood, which yet would be more intelligible if we had a more complete history of the nations, and especially the Jewish nation, from Daniel's time to the coming of the Messiah. Our Saviour intimates the difficulty of apprehending the sense of Daniel's prophecies when, speaking of them, he says, Let him that readeth understand, Mat 24:15. The first chapter, and the first three verses of the second chapter, are in Hebrew; thence to the eighth chapter is in the Chaldee dialect; and thence to the end is in Hebrew. Mr. Broughton observes that, as the Chaldeans were kind to Daniel, and gave cups of cold water to him when he requested it, rather than the king's wine, God would not have them lose their reward, but made that language which they taught him to have honour in his writings through all the world, unto this day. Daniel, according to his computation, continues the holy story from the first surprising of Jerusalem by the Chaldean Babel, when he himself was carried away captive, until the last destruction of it by Rome, the mystical Babel, for so far forward his predictions look, Dan 9:27. The fables of Susannah, and of Bel and the Dragon, in both which Daniel is made a party, are apocryphal stories, which we think we have no reason to give any credit to, they being never found in the Hebrew or Chaldee, but only in the Greek, nor ever admitted by the Jewish church. There are some both of the histories and of the prophecies of this book that bear date in the latter end of the Chaldean monarchy, and others of both that are dated in the beginning of the Persian monarchy. But both Nebuchadnezzar's dream, which Daniel interpreted, and his own visions, point at the Grecian and Roman monarchies, and very particularly at the Jews' troubles under Antiochus, which it would be of great use to them to prepare for; as his fixing the very time for the coming of the Messiah was of use to all those that waited for the consolation of Israel, and is to us, for the confirming of our belief, That this is he who should come, and we are to look for no other.

Matthew Henry: Daniel 9 (Chapter Introduction)

In this chapter we have, I. Daniel's prayer for the restoration of the Jews who were in captivity, in which he confesses sin, and acknowledges the justice of God in their calamities, but pleads God's promises of mercy which he had yet in store for them (v. 1-19). II. An immediate answer sent him by an angel to his prayer, in which, 1. He is assured of the speedy release of the Jews out of their captivity (Dan 9:20-23). And, 2. He is informed concerning the redemption of the world by Jesus Christ (of which that was a type), what should be the nature of it and when it should be accomplished (Dan 9:24-27). And it is the clearest, brightest, prophecy of the Messiah, in all the Old Testament.

Constable: Daniel (Book Introduction)

Introduction

Background

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar against the allied forces of Assyria and Egypt. He defeated them at Carchemish near the top of the Fertile Crescent. This victory gave Babylon supremacy in the ancient Near East. With Babylon's victory, Egypt's vassals, including Judah, passed under Babylonian control. Shortly thereafter that same year Nabopolassar died, and Nebuchadnezzar succeeded him as king. Nebuchadnezzar then moved south and invaded Judah, also in 605 B.C. He took some royal and noble captives to Babylon (Dan. 1:1-3) including Daniel, whose name means "God is my judge" or "God is judging" or "God will judge," plus some of the vessels from Solomon's temple (2 Chron. 36:7). This was the first of Judah's three deportations in which the Babylonians took groups of Judahites to Babylon. The king of Judah at that time was Jehoiakim (2 Kings 24:1-4).

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Jehoiakim's son Jehoiachin (also known as Jeconiah and Coniah) succeeded him in 598 B.C. Jehoichin reigned only three months and 10 days (2 Chron. 36:9). Nebuchadnezzar invaded Judah again. At the turn of the year, in 597 B.C., he took Jehoichin to Babylon along with most of Judah's remaining leaders and the rest of the national treasures including young Ezekiel (2 Kings 24:10-17; 2 Chron. 36:10).

A third and final deportation took place approximately 11 years later, in 586 B.C. Jehoikim's younger brother Zedekiah, whose name Nebuchadnezzar had changed to Mattaniah, was then Judah's puppet king. He rebelled against Babylon's sovereignty by secretly making a treaty with Pharaoh Hophra under pressure from Jewish nationalists (Jer. 37-38). After a two-year siege, Jerusalem fell. Nebuchadnezzar returned to Jerusalem, burned the temple, broke down the city walls, and took all but the poorest of the Jews captive to Babylon. He also took Zedekiah prisoner to Babylon after he executed his sons and put out the king's eyes at Riblah in Aramea (modern Syria; 2 Kings 24:18-25:24).

Scope

Daniel, the main character from whom this book gets its name, was probably only a teenager when he arrived in Babylon in 605 B.C. The Hebrew words used to describe him, the internal evidence of chapter 1, and the length of his ministry seem to make this clear. He continued in office as a public servant at least until 538 B.C. (1:21) and as a prophet at least until 536 B.C. (10:1). Thus the record of his ministry spans 70 years, the entire duration of the Babylonian Captivity. He probably lived to be at least 85 years old and perhaps older.

Writer

There is little doubt among conservative scholars that Daniel himself wrote this book under the Holy Spirit's guidance. Probably he did so late in his life, which could have been about 530 B.C. or a few years later. Several Persian-derived governmental terms appear in the book. The presence of these words suggests that the book received its final polishing after Persian had become the official language of government. This would have been late in Daniel's life. What makes Daniel's authorship quite clear is both internal and external evidence.

Internally the book claims in several places that Daniel was its writer (8:1; 9:2, 20; 10:2). References to Daniel in the third person do not indicate that someone else wrote about him. It was customary for ancient authors of historical memoirs to write of themselves this way (cf. Exod. 20:2, 7).¹

Externally the Lord Jesus Christ spoke of this book as the writing of Daniel (Matt. 24:15; Mark 13:14). The Jews believed that Daniel was its writer from its earliest appearance. The early church father Jerome argued for Daniel's authorship against a contemporary critic of his, Porphyry, who contended that someone composed it about 165 B.C. and claimed that he was Daniel.

The Jews placed Daniel in the Writings section of their Bible.² They did this because Daniel was not a prophet in the sense in which the other Hebrew prophets were. He functioned as a prophet and wrote inspired Scripture, but he was a government official, an administrator in a Gentile land, rather than an official prophet.

"For though Christ spoke of Daniel's function as prophetic (Matt. 24:15), his position was that of governmental official and inspired writer, rather than ministering prophet (cf. Acts 2:29-30)."³

In contrast to Ezekiel, his contemporary in Babylon, Daniel lived and worked among Gentiles primarily, whereas Ezekiel live and ministered among the Israelites.⁴

The Greek and Latin translators of Daniel placed this book among the other major prophets in the Septuagint and Vulgate versions because of its prophetic content. That tradition influenced the scholars who produced our English versions.

Date

The dating of this book is one of the most controversial subjects in the field of Old Testament Introduction. The controversy is not due to the obscurity of evidence but to the presuppositions of critics.

It is quite easy to determine when Daniel lived and ministered because of the many historical references in this book. His fellow prophet Ezekiel also referred to him (cf. Ezek. 14:14, 20; 28:3). However because the book contains prophecies that Antiochus Epiphanies fulfilled in the second century B.C. many rationalistic critics who deny that the Bible contains predictive prophecy have said that Daniel could not have written it. They contend that it must have been written after Antiochus, namely, about 165 B.C. However there are many evidences within the book itself that point to its origin in the sixth century B.C.⁵ This modern criticism follows Porphyry's view. However no significant writer espoused a late date for the book after Jerome refuted Porphyry until the eighteenth century A.D. J. D. Michaelis revived Porphyry's theory in 1771, and it took root in the rationalistic intellectual soil of the Enlightenment. Since then many scholars who disbelieve in predictive prophecy have insisted that this book must have been the product of the Maccabean revolt (168-165 B.C.). Liberal critics still consider the late dating of Daniel to be one of the most assured results of modern scholarship. Nevertheless there is ample evidence in the book itself that Daniel wrote it and that it dates from the sixth century B.C.⁶

"One who claims that the book of Daniel is a product of the Maccabean age thereby denies that it is a work of true predictive prophecy as it purports to be. Furthermore, if the book of Daniel comes from the age of the Maccabees, I do not see how it is possible to escape the conclusion that the book is also a forgery, for it claims to be a revelation from God to the Daniel who lived in Babylon during the exile."⁷

Languages

Daniel is one of the few books in the Old Testament that was originally written in two different languages. One was Aramaic (also known as Chaldee or Syriac), the common language of the ancient Near East, and the other was Hebrew.⁸ The Aramaic portions deal with matters pertaining to all the citizens of the Babylonian and Persian empires whereas the Hebrew sections describe predominantly Jewish concerns and God's plans for Israel. Probably Daniel wrote the Aramaic sections for the benefit of his Gentile neighbors, and he wrote the whole book for the Jews who could read both languages.

Purpose

To the interested observer of Israel's fortunes in Daniel's time, it seemed that Yahweh had either become impotent or had abandoned His chosen people. The gods of Assyria and Babylon had apparently triumphed over Him. His temple lay in ruins, His capital had been ravaged and stood empty and vulnerable, and His people were living as unhappy captives in a foreign land.

At such a time as this, God revealed His supernatural power. He did so to demonstrate that He is the one true God and that He is still sovereign over the affairs of humanity and history. He manifested his power to the supreme rulers of Babylon and Persia that they might know that He governs over all from heaven. This was a time in Israel's history similar to the time just before the Exodus. Israel was in captivity, and Israel's God was in disgrace. Daniel contains proof of God's sovereignty, which the plagues and the crossing of the Red Sea demonstrated to Pharaoh and the Egyptians. Daniel, as Exodus, relates several "contests" between false gods and Yahweh in which Israel's God proves to be the only true and living God. Like Daniel, Esther also shows God working for His people during a period of their divine discipline.

"The predominant message is that God's people will experience suffering and be threatened with extinction, but that will not be the end of the story because their God is the living and all-powerful God who will get glory by vindicating His name and who will save them."⁹

"Daniel's purpose in writing blended the two themes of prophecy and piety. He wrote first to show God's future program for the nation of Israel (in light of her fall) during and after the times of the Gentiles.' Second, he wrote to show what the believers' present response should be as they await the coming kingdom of God. Daniel encouraged his readers to remain faithful to God in a hostile society while they waited for God's promised kingdom."¹⁰

Theology

Theologically the book stresses the sovereignty of God.

"The absolute sovereignty and transcendence of God above all angels and men literally permeates the book."¹¹

"The theme running through the whole book is that the fortunes of kings and the affairs of men are subject to God's decrees, and that he is able to accomplish his will despite the most determined opposition of the mightiest potentates on earth."¹²

"The collapse and fall of both Israel and Judah notwithstanding, the book of Daniel makes crystal clear that the Lord God remains absolutely sovereign over human affairs. This is apparent in the present, despite political and religious conditions that might suggest otherwise, and in the future, when there would be no doubt in anyone's mind."¹³

The miracles recorded in chapters 1-6 show God's sovereignty at work for His people. The prophecies in chapters 7-12 show His sovereignty over the Gentile nations and Israel by unveiling what He will do with them far into the future. Especially the period that Jesus Christ referred to as "the times of the Gentiles" (Luke 21:24) is the focus of this revelation.

"The times of the Gentiles is that extended period of time in which the land given in covenant by God to Abraham and his descendants is occupied by Gentile powers and the Davidic throne is empty of any rightful heir in the Davidic line. The times of the Gentiles, beginning with Nebuchadnezzar's invasion of Jerusalem in 605 B.C., will continue till the Messiah returns. Then Christ will subdue nations, deliver the land of Israel from its Gentile occupants, and bring the nation Israel into her covenanted blessings in the millennial kingdom."¹⁴

These prophecies also reveal the fulfillment of God's great redemptive plan that began at the Fall and will culminate in the return and reign of the Son of Man on the earth.

A third theological emphasis is the power of prayer. God's working in response to His people's prayers is evident everywhere in this book, particularly in the first six chapters and in chapters 9 and 10.

Another theological theme is the indomitable grace of God. Even though the Jews had failed Him miserably, God revealed that He had not cast off His people Israel. He was disciplining them presently, but He has a future for them as a nation (cf. Rom. 11:29). Furthermore He will fulfill His promises to the patriarchs regarding Gentile blessing too.

Genre

Daniel is a book of prophecy.

"Among the great prophetic books of Scripture, none provides a more comprehensive and chronological prophetic view of the broad movement of history than the book of Daniel. Of the three prophetic programs revealed in Scripture, outlining the course of the nations, Israel, and the church, Daniel alone reveals the details of God's plan for both the nations and Israel. Although other prophets like Jeremiah had much to say to the nations and Israel, Daniel brings together and interrelates these great themes of prophecy as does no other portion of Scripture. For this reason, the book of Daniel is essential to the structure of prophecy and is the key to the entire Old Testament prophetic revelation. A study of this book is, therefore, not only important from the standpoint of determining the revelation of one of the great books of the Old Testament but is an indispensable preliminary investigation to any complete eschatological system."¹⁵

"In NT prophecy Daniel is referred to more than any other OT book. Moreover, it contains more fulfilled prophecies than any other book in the Bible."¹⁶

"In many respects, the book of Daniel is the most comprehensive prophetic revelation of the Old Testament, giving the only total view of world history from Babylon to the second advent of Christ and interrelating Gentile history and prophecy with that which concerns Israel. Daniel provides the key to the overall interpretation of prophecy, is a major element in premillennialism, and is essential to the interpretation of the book of Revelation. Its revelation of the sovereignty and power of God has brought assurance to Jew and Gentile alike that God will fulfill His sovereign purposes in time and eternity."¹⁷

Daniel is one of three Old Testament books that is apocalyptic. The apocalyptic sections are chapters 2, 7, 8, and 10-12. The other two books are Ezekiel (37:1-14; 40:1-48:35) and Zechariah (1:7-6:8). In the New Testament, Revelation is the only apocalyptic book.¹⁸ Apocalyptic literature is a particular genre (literary type).

"Apocalyptic literature is symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological."¹⁹

"The book of Daniel is unquestionably the key to all biblical prophecy. It is the great apocalyptic book of the Old Testament, whereas Revelation is that of the New Testament. Passages such as Matthew 24-25, Mark 13, Luke 21, and the book of Revelation are unintelligible without a knowledge of the book of Daniel."²⁰

"No one who has reverently studied the book of Daniel in the context of the completed Scriptures can deny the crucial contribution of this book to God's complete prophetic revelation. Our Lord spoke often of the kingdom of heaven' (Matt. 5:3; Dan. 2:44) and of Himself as the son of man' (Matt. 26:64; Dan. 7:13-14). Looking toward His second coming to the earth, He referred to a great tribulation, such as has not occurred since the beginning of the world until now' (Matt. 24:21; cf. Dan. 12:1), and to the abomination of desolation' that will stand in the Temple (Matt. 24:15; Dan. 9:27; 12:11). The apostle Paul also referred to this work of the man of lawlessness' (2 Thess. 2:3-4; cf. Dan. 7:25; 11:36-39) but rejoiced that someday the saints will judge the world' (1 Cor. 6:1; Dan. 7:18, 22, 27)."²¹

Message²²

The Book of Daniel contains many unique and significant emphases. I would like to point out some of these first before we organize them into an explanation of what God has given us this book to reveal.

Theologically Daniel stresses the sovereignty of God. Specifically it shows that God is wise enough and powerful enough to control and to create history.

Philosophically Daniel reveals the course and the culmination of good and evil throughout human history.

Hermeneutically we see that God teaches His people what will happen in the future by helping them to appreciate what has happened in the past. In other words, we learn to understand the future by studying the past. The future builds on the past and is an extension of the past.

Pedagogically we observe that God teaches us by going from the simple to the complex, from the known to the unknown. This applies as we look back on history, and it applies as we look forward in prophecy. For example, God gave Daniel simple visions first and then more complex ones later that built on the earlier ones. The first vision in Daniel is the most simple to interpret, and the last one is the most difficult to interpret.

Temporally the book proceeds from what happened in the past to what will happen in the future. Some students of the book divide it into two parts: history (chs. 1-6), and prophecy (chs. 7-12). This illustrates how the content of this book moves generally from past events to future events.

Anthropologically Daniel deals with two groups of people that occupy planet earth in time: Israel and the Gentiles. Some students of the book, including myself, prefer to divide it into three parts. We believe that the languages that Daniel wrote in reflect his emphases on revelation stressing particularly Gentiles or Jews in the various sections of the book.

Chronologically the revelation in Daniel advances from the present, to the near future, to the far future from Daniel's perspective. Even liberal students of the book admit this. From Daniel's perspective in history, some of what God revealed to him involved what was past, and some was future. From our perspective, we can see that what God revealed was not just past and future for him but past, near future, and far future.

Now with this background, let us turn to the major revelations in the Book of Daniel. The contrasts are observational; they help us see what is here clearly. The major revelations are interpretational; they help us understand what is here clearly. I am now going to suggest what is significant about what we observe. There are essentially two major revelations.

The first major revelation is that Yahweh is sovereign in history. By history I mean what is past. In Daniel, God has proved that He is the ultimate ruler of the world by the way things turned out in the past. Half the book deals with history; the other half, generally speaking, deals with prophecy.

God has revealed much evidence in this book that He is sovereign over history, that He has made it turn out the way He has wanted it to turn out. We find this evidence particularly in the record of the three rulers in chapters 1-6.

We have the most evidence in the record of Nebuchadnezzar.

In the first chapter we read, "The Lord (Adonai) gave Jehoiakim king of Judah into his [Nebuchadnezzar's] hand" (1:2). All the events of chapter 1, beginning with Daniel's insignificance in Judah and his quick rise to great significance in Babylon, demonstrate God's sovereignty in the past.

In chapter 2, we have the vision of Nebuchadnezzar's image that gets crushed by a stone that flies at it from heaven. This revelation teaches that all the kingdoms of the earth are subject to the kingdom of heaven. Daniel's own testimony to God's sovereignty in 2:20-22 expresses the main point of this dream, which the most powerful king in the ancient world received from God.

In chapter 3, we see how God takes care of people who acknowledge His sovereignty, namely Shadrach, Meshach, and Abed-nego.

In chapter 4 we see how He takes care of people who do not, namely Nebuchadnezzar. Learning who is the ultimate authority and responding appropriately to Him is extremely important for all human beings.

Belshazzar was the second king through whom God revealed His sovereignty (ch. 5). Belshazzar could not read the handwriting on the wall, but Daniel could. The God of heaven had evaluated the king on earth, had found him deficient, and had decided to replace him. What a demonstration of Yahweh's sovereignty we have in this chapter!

The third king was Darius (ch. 6). When Darius visited the lion's den early in the morning, he voiced a question that all people have asked. The Jews of Daniel's day, whom their Gentile enemies had wrenched from the land that Yahweh had promised them and given them, were asking this question. Darius said, "Has your God, whom you constantly serve, been able to deliver you from the lion's mouth?" (6:20). Remember that the lion was a symbol of Babylon (7:4). Daniel's reply testified to Yahweh's sovereignty: "My God . . . shut the lions' mouths, and they have not harmed me" (6:22). This is the historical evidence of Yahweh's sovereignty that provided a base of confidence for the prophet, and for the reader, to believe that He is sovereign over the future too.

How were Daniel and his three friends able to perceive the fact that God is sovereign when most people did not? There are three keys to their spiritual perception that this book identifies for our education.

First, they separated themselves unto God and His will. Daniel did this in chapter 1. We read that his three friends did it in chapter 3.

Second, in response to their choice to separate to His will God gave them the ability to understand His will (1:20; 3:30).

Third, the outcome of their decision and God's provision was the glorification of God publicly (3:28-29; 4:34-35; 6:25-27).

Notice also how God communicated the fact of His sovereignty to Daniel and through him to others. Notice His methods.

First, Daniel's contemporaries saw God's wisdom manifest through His own servants in their ability to interpret dreams and visions that no one else could interpret (1:20; 2:10; 5:11-12). The Jews who returned to the land to reestablish life there needed this wisdom, and God's provision of it to Daniel and his friends would have encouraged them.

Second, Daniel's contemporaries saw God's power manifest through His own servants in His care of them (1:15, 21; 2:48-49; 3:24-26, 30; 5:29; 6:28). The many instances in which God protected His own who had committed themselves to following Him faithfully would have encouraged Daniel's contemporaries particularly. They encourage us too.

A second major revelation of the Book of Daniel is God's sovereignty in the future. He has shown us that He is sovereign over the past in history, and now He asks us to believe that He is sovereign over the future in prophecy. The foci of prophecy in this book are three.

The first general subject of prophecy in Daniel is the Gentiles. We might speak of this as humanity in general. He told us how He would direct the affairs of Gentile world powers in the future.

He did this by comparing nations to the parts of an image of a person and to various beasts. What He showed Daniel about Gentile world powers under the image of the man (ch. 2) revealed their external manifestations primarily: their relative power and glory. What He showed Daniel about them under the figures of beasts (chs. 7 and 8) revealed their internal character primarily: their haughtiness, brutality, aggressiveness, vileness, etc. Notice that these were all beasts and birds of prey symbolizing their hostility toward one another.

The second general subject of prophecy in Daniel is the Israelites. This is a particular element within humanity, namely Israel. God also told us how He would direct the affairs of His chosen people in the future.

Essentially He did this in two stages both of which were future from Daniel's perspective in history but only one of which is future from our perspective. The first stage, or near future, involved Israel's affairs culminating in a great persecution under a Greek ruler, namely Antiochus Epiphanes (9:23-26; 11:2-35). This persecution happened in the second century B.C. The second stage, or far future, involved Israel's affairs culminating in a greater persecution under a Roman ruler, namely the Antichrist (9:27; 11:36-45). This would happen in the far future.

Daniel struggled to understand this revelation because the two antagonists were both future from his perspective. God did not specify that they would be separate individuals. We can understand this revelation more easily than Daniel could because one antagonist has appeared and the other has not yet appeared. Similarly the Old Testament prophets struggled to understand God's revelation about the two advents of Christ (Isa. 61:1-2). From our perspective we now understand that He had always predicted two advents of Messiah and that we live between them.

The third general subject of prophecy in Daniel is God Himself. As I have mentioned, it is God's sovereign control over time and space that He stressed in the Book of Daniel. However, two sub-revelations help us appreciate Yahweh's sovereignty, namely His wisdom and His power.

Absolute sovereignty demands perfect wisdom and limitless power. We can see God's perfect wisdom in His insight into the course of history and in His ability to impart that wisdom (insight) to His prophet. We can see God's limitless power in His setting up and taking down Gentile kingdoms and in His delegating great worldly power to His prophet.

We come now to the "so what" of the book. We have observed several important characteristics of this book and have pointed out the significant major revelation. We have done observation and interpretation of the book as a whole, so now we will do application. What effect did God intend that this book should have on the readers, the original Jewish readers of Daniel's day and us in our day? Let me suggest three applications.

First, we must apply the revelation that God is sovereign by acknowledging it and by submitting to Him. We need to know that God is sovereign, to have an unshakable conviction that God is in control, to believe that He is the ultimate ruler over all the affairs of humankind. The Book of Daniel can strengthen this belief in us. However, we must not just reckon this fact as true. We must also yield ourselves to Him as Daniel and His three friends did. If He is sovereign, then we must submit to His will. His slightest wish must be for us a command. We must live according to His revealed will.

Second, as we submit to His sovereignty we can understand what is going on in history. In this book God has revealed that He is guiding the course of evil to its end, which is destruction. He has also revealed that He is guiding the course of good to its end, which is victory.

Some people are saying that the days in which we live are the most wonderful that the world has ever seen. The world is getting better and better, and utopia is just around the corner. With just a few more modifications, we can realize a world order that will surpass anything in the past.

Other people say the world is getting worse and worse. Crime and violence are running rampant. We are just the push of a button away from extinction as a race. Which is true?

Daniel reveals that both are true. If both are true, we seem to be headed for a crisis, a final conflict between the forces of good and evil. Daniel reveals that that crisis is coming. It also tells us what the outcome of that conflict will be. God will intervene in history to terminate evil and to establish good. The stone from heaven will crush the image that represents Gentile world dominion.

Third, how should we then live? We should live as Daniel and his three friends did. We should separate ourselves unto God and His will. We should receive inspiration to persevere from the insight that He has given to us in this revelation. Moreover we should worship the sovereign God of the universe who, in His infinite wisdom and power, will eventually raise His own to everlasting life and reward them with participation in His coming kingdom (12:2-3, 13).

Constable: Daniel (Outline)

Outline

I. The character of Daniel ch. 1

A. Historical background 1:1-2

B. Nebuchadnezzar's training program for promising youths 1:3-7

C. Daniel's resolve to please Yahweh 1:8-13

D. The success of the test 1:14-16

E. God's blessing of Daniel and his friends 1:17-21

II. The Times of the Gentiles: God's program for the world chs. 2-7

A. Nebuchadnezzar's first dream: the big picture ch. 2

1. The king's dream 2:1-3

2. The failure of the king's wise men 2:4-13

3. Daniel's request for time 2:14-16

4. Daniel's reception of a revelation and his thanksgiving 2:17-23

5. Daniel's appearance before Nebuchadnezzar 2:24-30

6. What Nebuchadnezzar saw in his dream 2:31-35

7. The interpretation of Nebuchadnezzar's dream 2:36-45

8. The consequences of Daniel's interpretation 2:46-49

B. Nebuchadnezzar's golden image ch. 3

1. The worship of Nebuchadnezzar's statue 3:1-7

2. The charge against Shadrach, Meshach, and Abed-nego 3:8-12

3. The response of Shadrach, Meshach, and Abed-nego 3:13-18

4. The execution of the king's command 3:19-23

5. God's deliverance of His servants 3:24-27

6. The consequences of God's deliverance 3:28-30

C. Nebuchadnezzar's pride and humbling ch. 4

1. Nebuchadnezzar's introductory doxology 4:1-3

2. The king's frustration over his second dream 4:4-8

3. Nebuchadnezzar's account of his dream 4:9-18

4. Daniel's interpretation 4:19-27

5. The fulfillment of threatened discipline 4:28-33

6. Nebuchadnezzar's restoration 4:34-37

D. Belshazzar's feast ch. 5

1. Belshazzar's dishonoring of Yahweh 5:1-4

2. God's revelation to Belshazzar 5:5-9

3. The queen's counsel 5:10-12

4. Belshazzar's request of Daniel 5:13-16

5. Daniel's rebuke of Belshazzar 5:17-24

6. Daniel's interpretation of the writing 5:25-28

7. Daniel's rise and Belshazzar's fall 5:29-31

E. Darius' pride and Daniel's preservation ch. 6

1. Daniel's promotion in the Persian government 6:1-3

2. The conspiracy against Daniel 6:4-9

3. Daniel's faithfulness and Darius' predicament 6:10-15

4. Daniel in the lions' den 6:16-18

5. Daniel's deliverance and his enemies' destruction 6:19-24

6. Darius' decree and praise of Yahweh 6:25-28

F. Daniel's vision of future world history ch. 7

1. The four beasts 7:1-8

2. The Ancient of Days and the destruction of the fourth beast 7:9-12

3. The Son of Man's kingdom 7:13-14

4. The interpretation of the four beasts 7:15-18

5. Daniel's request for interpretation of the fourth beast 7:19-22

6. The interpretation of the fourth beast 7:23-25

7. The end of the fourth beast and the beginning of the everlasting kingdom 7:26-28

III. Israel in relation to the Gentiles: God's program for Israel chs. 8-12

A. Daniel's vision of the ram and the goat ch. 8

1. The setting of the vision 8:1

2. The ram 8:2-4

3. The goat 8:5-8

4. The little horn on the goat 8:9-14

5. The interpretation of this vision 8:15-26

6. The result of this vision 8:27

B. Daniel's vision of the 70 sevens ch. 9

1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3

2. Daniel's prayer of confession 9:4-14

3. Daniel's petition for restoration 9:15-19

4. God's response to Daniel's prayer 9:20-23

5. The revelation of Israel's future in 70 sevens 9:24-27

C. Daniel's most detailed vision of the future chs. 10-12

1. Daniel's preparation to receive the vision 10:1-11:1

2. The near future 11:2-35

3. The distant future 11:36-12:4

4. The end of Israel's trials 12:5-13

This outline reflects the linguistic divisions of the book, chapters 1 and 8-12 having been written in Hebrew, and chapters 2-7 in Aramaic.

Many students of the book simply divide it into two parts.

I. The history of Daniel chs. 1-6

II. The prophecies of Daniel chs. 7-12

Constable: Daniel

Daniel

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Copyright 2003 by Thomas L. Constable

Haydock: Daniel (Book Introduction)

THE PROPHECY OF DANIEL.

INTRODUCTION.

DANIEL, whose name signifies "the judgment of God," was of the royal blood of the kings of Juda, and one of those that were first of all carried away into captivity. He was so renowned for his wisdom and knowledge, that it became a proverb among the Babylonians, "as wise as Daniel;" (Ezechiel xxviii. 3.) and his holiness was so great from his very childhood, that at the time when he was as yet but a young man, he is joined by the Spirit of God with Noe[Noah] and Job, as three persons most eminent for virtue and sanctity. (Ezechiel xiv.) He is not commonly numbered by the Hebrews among the prophets, because he lived at court, and in high station in the world: but if we consider his many clear predictions of things to come, we shall find that no one better deserves the name and title of a prophet; which also has been given him by the Son of God himself. (Matthew xxiv.; Mark xiii.; Luke xxi.) (Challoner) --- The ancient Jews ranked him among the greatest prophets. (Josephus, Antiquities x. 12., and 1 Machabees ii. 59.) Those who came after Christ began to make frivolous exceptions, because he so clearly pointed out the coming of our Saviour, (Theodoret) that Porphyrius has no other method of evading this authority except by saying, that the book was written under Epiphanes after the event of many of the predictions. (St. Jerome) --- But this assertion is contrary to all antiquity. Some parts have indeed been questioned, which are found only in Greek. They must, however, have sometime existed in Hebrew or Chaldee else how should we have the version of Theodotion, which the Church has substituted instead of the Septuagint as that copy was become very incorrect, and is now lost? (Calmet) --- Some hopes of its recovery are nevertheless entertained; and its publication, at Rome, has been announced. (Kennicott.) --- In a title, it seems to make the Daniel visited by Habacuc, a priest; but it is abandoned. (Calmet) --- This version of course proves that the original was formerly known; and the loss of it, at present, is no more decisive against the authenticity of these pieces, that that of St. Matthew's Hebrew original, and of the Chaldee of Judith, &c. will evince that their works are spurious. (Haydock) ---Extracts of (Calmet) Aquila and Symmachus seen by St. Jerome, (Worthington) are also given in the Hexapla. Origen has answered the objections of Africanus, respecting the history of Susanna; and his arguments are equally cogent, when applied to the other contested works. The Jews and Christians were formerly both divided in their sentiments about these pieces. (Calmet) See St. Jerome in Jeremias xxix. 12. and xxxii. 44. --- But now as the Church ( the pillar of truth ) has spoken, all farther controversy ought to cease; (Haydock) and we should follow the precept, Remove not the landmarks which thy fathers have placed. (Deuteronomy xix. 14.) See N. Alex. [Alexander Noel] t. ii. St. Jerome, who sometimes calls these pieces "fables," explains himself, by observing, that he had delivered "not his own sentiments," but those of the Jews: quid illi contra nos dicere soleant. (Calmet) --- If he really denied their authority, his opinion ought not to outweigh that of so many other (Haydock) Fathers and Councils who receive them. They admit all the parts, as the Council of Trent expressly requires us to do. See St. Cyprian, &c., also the observations prefixed to Tobias, (Worthington) and p. 597. (Haydock) --- Paine remarks that Daniel and Ezechiel only pretended to have visions, and carried on an enigmatical correspondence relative to the recovery of their country. But this deserves no refutation. By allowing that their works are genuine, he cuts up the very root of his performance. (Watson) --- Daniel, according to Sir Isaac Newton, resembles the Apocalypse (as both bring us to the end of the Roman empire) and is "the most distinct in order of time, and easiest to be understood; and therefore, in those things that relate to the last times, he must be made a key to the rest." (Bp. Newton.) --- Yet there are many difficulties which require a knowledge of history; (St. Jerome; Worthington) and we must reflect on the words of Christ, He that readeth, let him understand. (Matthew xxiv. 15.) Daniel (Haydock) is supposed to have died at court, (Calmet) aged 110, having written many things of Christ. (Worthington) --- His name is not prefixed to his book, yet as Prideaux observes, he sufficiently shews himself in the sequel to be the author. (Haydock)

Gill: Daniel (Book Introduction)

INTRODUCTION TO DANIEL

This book is called, in the Vulgate Latin version, "the Prophecy of Daniel"; and in the Syriac and Arabic versions "the Prophecy of Daniel the Prophet". This Daniel was of the children of Judah, that were carried captive into Babylon with Jehoiakim; and was of princely blood, if not of the royal seed, as appears from, Dan 1:3. Josephus ^a is express for it, that he was of the kindred and family of Zedekiah: and Saadiah Gaon ^b says he was of the seed of Hezekiah, and so fulfilled the prophecy in 2Ki 20:18. As to what the author of the "Lives of the Prophets", ascribed to Epiphanius, says ^c, that he was born in upper Bethabara, not far from Jerusalem, it is not to be depended on; or that his father's name was Sabaam, according to a tradition mentioned by the true Epiphanius ^d. The Jews ^e would have it that this book was not written by Daniel himself, but by the men of the great synagogue; though it is evident, from the book itself, that Daniel is the writer of it, as from Dan 7:1. That he wrote books, which were received, read, and believed by the Jews as of God, is affirmed by Josephus ^f; and the Jews in general acknowledge that this book was written by the influence of the Holy Spirit, but not by prophecy; they, without any foundation, distinguishing between the Holy Spirit and prophecy. And so Maimonides says ^g, it is the general consent of their nation, that this book is among the holy writings, but not among the Prophets; nor will they allow Daniel to be a prophet: the reasons they give are frivolous; what seems to have induced them to degrade him is the manifest prophecy of the time of the Messiah's coming in this book, which sometimes they are obliged to own is fixed in it. They tell us a story of Jonathan ben Uzziel, that having finished his paraphrase of the Prophets, thought to have wrote one on the Hagiographa, or holy writings, among which they place the book of Daniel; but was forbid by "Bath Kol", or a voice from heaven, giving this as a reason, because that in it is contained the end of the Messiah ^h, the precise time of his coming; and the gloss on the passage adds, by way of explanation,

"in the book of Daniel;''

though elsewhere they would have it, that after it was made known to Daniel, it was taken away from him. For so, they say ⁱ, there are two men to whom the end was revealed, and afterwards it was hidden from them; and these are they, Jacob and Daniel: from Daniel, according to Dan 12:4, "but thou, O Daniel, shut up the words, and seal the book &c.", from Jacob, Gen 49:1, "that I may tell you that which shall befall you in the last days". Yet the prophecy of Daniel was so clear, with respect to the time of the Messiah's coming, that one of their Rabbins, who lived about fifty years before the coming of Christ, asserted that the time of the Messiah, as signified by Daniel, could not be deferred longer than those fifty years ^k; and a most glaring prophecy it is, and sufficient to denominate Daniel a prophet, as well as many more contained in this book. And, after all, Maimonides himself owns, that he, and the other writers of the Hagiographa, or holy writings, may be called prophets in general. And Aben Ezra observes of Daniel, in his preface, that he delivered out prophecies of things now past, and of things to come; yea, he expressly calls him a prophet on Dan 1:17. And Jacchiades, another of their commentators on this book, says that he attained to the highest degree of prophecy. To which may be added the testimony of Josephus ^l, who says he was one of the greatest prophets, and to be preferred to others; since he not only predicted things future, but fixed the time when they should come to pass. And, above all, and what should satisfy us Christians, he is expressly called a prophet by our Lord, Mat 24:15. There are no other authentic writings of Daniel, which bear his name; the stories of Susannah, and of Bel and the Dragon, which make the "thirteenth" and "fourteenth" chapters in the Greek of Theodotion, and in the Vulgate Latin version, are apocryphal and spurious. The Oriental writers make Daniel the author of a volume, entitled, "Principles relating to the Explanation of Dreams". And there is another book in the king of France's library, with this title, "Odmath-al-mantoul ân Daniel al-nabi"; which contains predictions of the Prophet Daniel, received by tradition from him. This is a book which abounds with falsities, forged by the Mahometans, and founded on the real prophecies of Daniel ^m. This book, written by him, is partly historical, relating facts in which he was concerned; and partly prophetic, of things that should happen from his time to the end of the world, and especially of the Messiah and his kingdom; and it is written partly in Hebrew, and partly in Chaldee. This great man, as he was both in nature and grace, in religion and politics, lived throughout the captivity, but does not seem ever to have returned into Judea; but continued in the courts of the kings of the Medes and Persians, to take care of the affairs of his people the Jews. Where he died, and was buried, is not certain. Some say in Babylon; and others, which is more likely, at Susa on the Tigris, where he was in the third year of Cyrus, Dan 10:1. So says Abulfeda ⁿ; with which agrees the account of Benjamin of Tudela ^o.

Gill: Daniel 9 (Chapter Introduction)

INTRODUCTION TO DANIEL 9

This chapter contains a prayer of Daniel, and the answer to it. The time, occasion, and manner of his prayer, or circumstances of it, are observed, Dan 9:1, the parts of it, an address unto God, under various suitable epithets and characters, Dan 9:4 confession of sin, of his own, of the inhabitants of the land, kings, princes, and people, which are largely dwelt upon and exaggerated, Dan 9:5 and petitions for mercy, Dan 9:16, then the answer follows; the time when it was ordered and given, and the person by whom it was sent, are expressed, Dan 9:20 who delivered to him the vision of the seventy weeks to be considered by him; in which both the work of the Messiah, and the time of his coming, are clearly pointed out, Dan 9:24.