That is, immediately after the overthrow of the kingdom of Babylon, which was the year of the Jews deliverance from captivity.

This Darius was not Darius the Persian, under whom the temple was built, as some have asserted, to invalidate the credibility of this book; but Darius the Mede, who lived in the time of Daniel.

By the sacred books.

Whose duty it was to govern the people, and to judge their causes; wherein if there was a failure, it was a sin, and judgment upon the people, and upon the rulers and judges themselves also.

A place privileged many ways above all others, and punished above all others.

God's watching denotes the fit ways that he always takes to punish sinners.

For the sake of the Messiah: to whom the title Lord is frequently given in the Old Testament.

The time of the evening sacrifice was a solemn and set time of devotion. Tho' the altar was in ruins, and there was no oblation offered upon it, yet the pious Jews were daily thoughtful of the time when it should have been offered, and hoped that their prayer would be set forth before God as incense, and the lifting up of their hands, as the evening sacrifice. This was peculiarly a type of that great sacrifice, which Christ was to offer: and it was in virtue of that sacrifice, that Daniel's prayer was accepted, when he prayed for the Lord's sake.

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

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.

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.

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

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.

From the publication of the edict, whether of Cyrus or Darius, to restore and to build it.

After the seven and the sixty two that followed them.

But for our sakes, and for our salvation.

The Romans under the conduct of Titus.

God hath decreed to destroy that place and people, by the miseries and desolations of war.

Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C.

Called Astyages by XENOPHON. Ahasuerus was a name common to many of the kings of Medo-Persia.

The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.

Rather, "letters," that is, Jeremiah's letter (Jer 29:10) to the captives in Babylon; also Jer 25:11-12; compare 2Ch 36:21; Jer 30:18; Jer 31:38. God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them.

Literally, "intercessions . . . entreaties for mercy." Praying for blessings, and deprecating evils.

According to God's promises in Lev 26:39-42, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare Deu 30:1-5; Jer 29:12-14; Jam 4:10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (Psa 102:13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their representative and intercessory priest, "accepts the punishment of their iniquity." Thus he typifies Messiah, the Sin-bearer and great Intercessor. The prophet's own life and experience form the fit starting point of the prophecy concerning the sin atonement. He prays for Israel's restoration as associated in the prophets (compare Jer 31:4, Jer 31:11-12, Jer 31:31, &c.) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God's servants, who, like Noah's father (Gen 5:29), hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see (Mat 13:17); as now also Christians, who believe that the Lord's second coming is nigh, are expected to continue waiting. So Daniel is informed of a long period of seventy prophetic weeks before Messiah's coming, instead of seventy years, as he might have expected (compare Mat 18:21-22) [AUBERLEN].

As we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment.

That is, the covenant of Thy mercy, whereby Thou hast promised to deliver us, not for our merits, but of Thy mercy (Eze 36:22-23). So weak and sinful is man that any covenant for good on God's part with him, to take effect, must depend solely on His grace. If He be a God to be feared for His justice, He is one to be trusted for His "mercy."

Keeping His commandments is the only sure test of love to God (Joh 14:15).

Compare Nehemiah's confession (Neh. 9:1-38).

A climax. Erred in ignorance . . . sinned by infirmity . . . habitually and wilfully done wickedness . . . as open and obstinate rebels set ourselves against God.

They fearlessly warned all without respect of persons.

Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests.

The chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.

The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God."

Rather, "since," &c. [Vulgate], (Psa 25:11). Our punishment is not inconsistent with His "mercies," since we have rebelled against Him.

Not ambiguously, but plainly, so that we were without excuse.

(Psa 14:3; Rom 3:12).

The curse against Israel, if disobedient, which God ratified by oath (Lev. 26:14-39; Deu 27:15-26; Deu. 28:15-68; Deu. 29:1-29).

Showed by the punishments we suffer, that His words were no idle threats.

(Lam 1:12).

Literally, "soothed not the face of." Not even our chastisement has taught us penitence (Isa 9:13; Jer 5:3; Hos 7:10). Diseased, we spurn the healing medicine.

Prayer can only be accepted when joined with the desire to turn from sin to God (Psa 66:18; Pro 28:9).

"attentively regard Thy faithfulness" in fulfilling Thy promises, and also Thy threats [CALVIN]. Thy law (Dan 8:12), [MAURER].

Expressing ceaseless vigilance that His people's sins might not escape His judgment, as a watchman on guard night and day (Job 14:16; Jer 31:28; Jer 44:27). God watching upon the Jews punishment forms a striking contrast to the Jews slumbering in their sins.

True penitents "justify" God, "ascribing righteousness to Him," instead of complaining of their punishment as too severe (Neh 9:33; Job 36:3; Psa 51:4; Lam 3:39-42).

A proof to all ages that the seed of Abraham is Thy covenant-people. That ancient benefit gives us hope that Thou wilt confer a like one on us now under similar circumstances (Psa 80:8-14; Jer 32:21; Jer 23:7-8).

Is known.

Not stern justice in punishing, but Thy faithfulness to Thy promises of mercy to them who trust in Thee (Psa 31:1; Psa 143:1).

Chosen as Thine in the election of grace, which changes not.

(Exo 20:5). He does not impugn God's justice in this, as did the murmurers (Eze 18:2-3; compare Jer 31:29).

Which brings reproach on Thy name. "All the nations that are about us" will say that Thou, Jehovah, wast not able to save Thy peculiar people. So Dan 9:17, "for the Lord's sake"; Dan 9:19, "for Thine own sake" (Isa 48:9, Isa 48:11).

Metaphor from the sun, which gladdens all that it beams upon (Num 6:25; Mal 4:2).

Literally, "cause to fall," &c. (compare Note, see on Jer 36:7).

The short broken ejaculations and repetitions show the intense fervor of his supplications.

He implies that the seventy years are now all but complete.

Often repeated, as being the strongest plea (Jer 14:21).

Repeated in Dan 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (Isa 30:19; Isa 65:24; compare Psa 32:5).

Namely, in the former vision by the river Ulai (Dan 8:1, Dan 8:16).

Literally, "with weariness," that is, move swiftly as one breathless and wearied out with quick running [GESENIUS]. English Version is better (Isa 6:2; Eze 1:6; Rev 14:6).

The ninth hour, three o'clock (compare 1Ki 18:36). As formerly, when the temple stood, this hour was devoted to sacrifices, so now to prayer. Daniel, during the whole captivity to the very last, with pious patriotism never forgot God's temple-worship, but speaks of its rites long abolished, as if still in use.

Dan 8:16; Dan 8:26 shows that the symbolical vision had not been understood. God therefore now gives "information" directly, instead of by symbol, which required interpretation.

The promulgation of the divine decree was made in heaven to the angels as soon as Daniel began to pray.

From the divine throne; so Dan 9:22.

Literally, "a man of desires" (compare Eze 23:6, Eze 23:12); the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was "greatly beloved" of God.

The further revelation as to Messiah in connection with Jeremiah's prophecy of seventy years of the captivity. The charge to "understand" is the same as in Mat 24:15, where Rome primarily, and Antichrist ultimately, is referred to (compare Note, see on Dan 9:27).

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].

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

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).

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.

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.

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

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

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

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.

Namely the command from God, whence originated the command of the Persian king (Ezr 6:14). AUBERLEN remarks, there is but one Apocalypse in each Testament. Its purpose in each is to sum up all the preceding prophecies, previous to the "troublous times" of the Gentiles, in which there was to be no revelation. Daniel sums up all the previous Messianic prophecy, separating into its individual phases what the prophets had seen in one and the same perspective, the temporary deliverance from captivity and the antitypical final Messianic deliverance. The seventy weeks are separated (Dan 9:25-27) into three unequal parts, seven, sixty-two, one. The seventieth is the consummation of the preceding ones, as the Sabbath of God succeeds the working days; an idea suggested by the division into weeks. In the sixty-nine weeks Jerusalem is restored, and so a place is prepared for Messiah wherein to accomplish His sabbatic work (Dan 9:25-26) of "confirming the covenant" (Dan 9:27). The Messianic time is the Sabbath of Israel's history, in which it had the offer of all God's mercies, but in which it was cut off for a time by its rejection of them. As the seventy weeks end with seven years, or a week, so they begin with seven times seven, that is, seven weeks. As the seventieth week is separated from the rest as a period of revelation, so it may be with the seven weeks. The number seven is associated with revelation; for the seven spirits of God are the mediators of all His revelations (Rev 1:4; Rev 3:1; Rev 4:5). Ten is the number of what is human; for example, the world power issues in ten heads and ten horns (Dan 2:42; Dan 7:7). Seventy is ten multiplied by seven, the human moulded by the divine. The seventy years of exile symbolize the triumph of the world power over Israel. In the seven times seventy years the world number ten is likewise contained, that is, God's people is still under the power of the world ("troublous times"); but the number of the divine is multiplied by itself; seven times seven years, at the beginning a period of Old Testament revelation to God's people by Ezra, Nehemiah, and Malachi, whose labors extend over about half a century, or seven weeks, and whose writings are last in the canon; and in the end, seven years, the period of New Testament revelation in Messiah. The commencing seven weeks of years of Old Testament revelation are hurried over, in order that the chief stress might rest on the Messianic week. Yet the seven weeks of Old Testament revelation are marked by their separation from the sixty-two, to be above those sixty-two wherein there was to be none.

Hebrew, Nagid. Messiah is Jesus' title in respect to Israel (Psa 2:2; Mat 27:37, Mat 27:42). Nagid, as Prince of the Gentiles (Isa 55:4). Nagid is applied to Titus, only as representative of Christ, who designates the Roman destruction of Jerusalem as, in a sense, His coming (Mat 24:29-31; Joh 21:22). Messiah denotes His calling; Nagid, His power. He is to "be cut off, and there shall be nothing for Him." (So the Hebrew for "not for Himself," Dan 9:26, ought to be translated). Yet He is "the Prince" who is to "come," by His representative at first, to inflict judgment, and at last in person.

The "trench" or "scarped rampart" [TREGELLES]. The street and trench include the complete restoration of the city externally and internally, which was during the sixty-nine weeks.

Rather, the threescore and two weeks. In this verse, and in Dan 9:27, Messiah is made the prominent subject, while the fate of the city and sanctuary are secondary, being mentioned only in the second halves of the verses. Messiah appears in a twofold aspect, salvation to believers, judgment on unbelievers (Luk 2:34; compare Mal 3:1-6; Mal 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Mat 21:37-41; Mat 23:37-38; Luk 21:20-24; Luk 23:28-31). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem.

Rather, "there shall be nothing to Him" [HENGSTENBERG]; not that the real object of His first coming (His spiritual kingdom) should be frustrated; but the earthly kingdom anticipated by the Jews should, for the present, come to naught, and not then be realized. TREGELLES refers the title, "the Prince" (Dan 9:25), to the time of His entering Jerusalem on an ass's colt, His only appearance as a king, and six days afterwards put to death as "King of the Jews."

The Romans, led by Titus, the representative of the world power, ultimately to be transferred to Messiah, and so called by Messiah's title, "the Prince"; as also because sent by Him, as His instrument of judgment (Mat 22:7).

Of the sanctuary. TREGELLES takes it, "the end of the Prince," the last head of the Roman power, Antichrist.

Namely, of war (Psa 90:5; Isa 8:7-8; Isa 28:18). Implying the completeness of the catastrophe, "not one stone left on another."

Rather, "unto the end there is war."

By God's decree (Isa 10:23; Isa 28:22).

In the first year on Darius - This is the same Darius the Mede, spoken of before, who succeeded Belshazzar, king of the Chaldeans. See Dan 5:31.

I Daniel understood by books - The prophecy referred to here is found Jer 25:12; Jer 29:10. The people must have been satisfied of the Divine inspiration of Jeremiah, or his prophecies would not have been so speedily collected nor so carefully preserved. It appears that there was a copy of them then in Daniel’ s hands.

I set my face - to seek by prayer - He found that the time of the promised deliverance could not be at any great distance; and as he saw nothing that indicated a speedy termination of their oppressive captivity, he was very much afflicted, and earnestly besought God to put a speedy end to it; and how earnestly he seeks, his own words show. He prayed, he supplicated, he fasted, he put sackcloth upon his body, and he put ashes upon his head. He uses that kind of prayer prescribed by Solomon in his prayer at the dedication of the temple. See 1Ki 8:47, 1Ki 8:48.

Keeping the covenant - Fidelity and truth are characteristics of God. He had never yet broken his engagements to his followers, and was ever showing mercy to men.

All Israel, that are near, and that are far off - He prays both for Judah and Israel. The latter were more dispersed, and had been much longer in captivity.

Mercies and forgivenesses - From God’ s goodness flow God’ s mercies; from his mercies, forgivenesses.

Therefore the curse is poured upon us - It is probable that he alludes here to the punishment of certain criminals by pouring melted metal upon them; therefore he uses the word תתך tittach . it is poured out, like melted metal, for this is the proper meaning of the root נתך nathach .

The Lord watched upon the evil - In consequence of our manifold rebellions he hath now watched for an opportunity to bring these calamities upon us.

And cause thy face to shine - Give us proof that thou art reconciled to us.

Thy city and thy people are called by thy name - The holy city, the city of the great King. I think it scarcely possible for any serious man to read these impressive and pleading words without feeling a measure of the prophet’ s earnestness.

The man Gabriel - Or the angel Gabriel, who had appeared to me as a man. איש ish is the same here as person - the person Gabriel

Being caused to fly swiftly - God hears with delight such earnest, humble, urgent prayers; and sends the speediest answer. Gabriel himself was ordered on this occasion to make more than usual speed.

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.

From the going forth of the commandment to restore and to build Jerusalem - The foregoing events being all accomplished by Jesus Christ, they of course determine the prophecy to him. And if we reckon back four hundred and ninety years, we shall find the time of the going forth of this command

Most learned men agree that the death of Christ happened at the passover in the month Nisan, in the four thousand seven hundred and forty-sixth year of the Julian period. Four hundred and ninety years, reckoned back from the above year, leads us directly to the month Nisan in the four thousand two hundred and fifty-sixth year of the same period; the very month and year in which Ezra had his commission from Artaxerxes Longimanus, king of Persia, (see Ezr 7:9), to restore and rebuild Jerusalem. See the commission in Ezra 7:11-26 (note), and Prideaux’ s Connexions, vol. 2 p. 380

The above seventy weeks, or four hundred and ninety years, are divided, in Ezr 7:25, into three distinct periods, to each of which particular events are assigned. The three periods are: -

I. Seven weeks, that is, forty-nine years

II. Sixty-two weeks, that is, four hundred and thirty-four years

III. One week, that is, seven years

To the first period of seven weeks the restoration and repairing of Jerusalem are referred; and so long were Ezra and Nehemiah employed in restoring the sacred constitutions and civil establishments of the Jews, for this work lasted forty-nine years after the commission was given by Artaxerxes

From the above seven weeks the second period of sixty-two weeks, or four hundred and thirty-four years more, commences, at the end of which the prophecy says, Messiah the Prince should come, that is, seven weeks, or forty-nine years, should be allowed for the restoration of the Jewish state; from which time till the public entrance of the Messiah on the work of the ministry should be sixty-two weeks, or four hundred and thirty-four years, in all four hundred and eighty-three years

From the coming of our Lord, the third period is to be dated, viz., "He shall confirm the covenant with many for one week,"that is seven years, Dan 9:27

This confirmation of the covenant must take in the ministry of John the Baptist with that of our Lord, comprehending the term of seven years, during the whole of which he might be well said to confirm or ratify the new covenant with mankind. Our Lord says, "The law was until John;"but from his first public preaching the kingdom of God, or Gospel dispensation, commenced

These seven years, added to the four hundred and eighty-three, complete the four hundred and ninety years, or seventy prophetic weeks; so that the whole of this prophecy, from the times and corresponding events, has been fulfilled to the very letter

Some imagine that the half of the last seven years is to be referred to the total destruction of the Jews by Titus, when the daily sacrifice for ever ceased to be offered; and that the intermediate space of thirty-seven years, from our Lord’ s death till the destruction of the city, is passed over as being of no account in relation to the prophecy, and that it was on this account that the last seven years are divided. But Dean Prideaux thinks that the whole refers to our Lord’ s preaching connected with that of the Baptist. וחצי vachatsi , says he, signifies in the half part of the week; that is, in the latter three years and a half in which he exercised himself in the public ministry, he caused, by the sacrifice of himself, all other sacrifices and oblations to cease, which were instituted to signify his

In the latter parts of Dan 9:26 and Dan 9:27 we find the Third Part of this great prophecy, which refers to what should be done after the completion of these seventy weeks.

And the people of the prince that shall come shall destroy the city and the sanctuary - By the "prince"Titus, the son of Vespasian, is plainly intended; and "the people of that prince"are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, הקדש hakkodesh , the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.

In this chapter Daniel will explain to us two things. First, how very ardently he was accustomed to pray when the time of redemption, specified by Jeremiah, drew nigh; and next, he will relate the answer he received from God to his earnest entreaties. These are the two divisions of this chapter. First, Daniel informs us how he prayed when he understood from books the number of the years Whence we gather, that God does not here promise his children earthly blessings, but eternal life, and while they grow torpid and ease aside all care and spiritual concern, he urges them the more earnestly to prayer. For what benefit do God’s promises confer on us, unless we embrace them by faith? But prayer is the chief exercise of faith. This observation of Daniel’s is worthy of notice. He was stimulated to prayer because he knew from books the number of the years But I will defer the rest till to-morrow.

We began to say yesterday, that the faithful do not so acquiesce in the promises of God as to grow torpid, and become idle and slothful through the certainty of their persuasion that God will perform his promises, but are rather stimulated to prayer. For the true proof of faith is the assurance when we pray that God will really perform what he has promised us. Daniel is here set before us as an example of this. For when he understood the time of deliverance to be at hand, this knowledge became a stimulus to him to pray more earnestly than he was accustomed to do. It is clear then, as we have already seen, that the Prophet was diligent and anxious in this particular. He did not deviate from his usual habit when he saw the greatest risk of being put to death; for while the king’s edict prohibited every one from praying to God, he still directed his face towards Jerusalem. This was the holy Prophet’s daily habit. But we shall perceive the extraordinary nature of his present prayer, when he says, he prayed in dust arid ashes. From this it appears, how God’s promise stirred him up to supplication, and hence we gather what I have lately touched upon, — that faith is no careless speculation, satisfied with simply assenting to God. For the stupid seem to assent by outward hearing, while true faith is something far more serious. When we really embrace the grace of God which he offers us, he meets us and precedes us with his goodness, and thus we in time respond to his offers, and bear witness to. our expectation of his promises. Nothing, therefore, can be better for us, than to ask for what he has promised. Thus in the prayers of the saints these feelings are united, as they plead God’s promises wherein they entreat him. And we cannot possibly exercise true confidence in prayer, except by resting firmly on God’s word. An example of this kind is here presented to us in Daniel’s case. When he understood the number of the years to be at hand of which God had spoken by Jeremiah, he applied his mind to supplication. It is worth while to notice what I have mentioned: — Daniel is not here treating of his daily prayers. We may easily collect from the whole of his life, how Daniel had exercised himself in prayer before Jeremiah had spoken of the seventy years. Because he knew the time of redemption to be at hand, he was then stimulated to more than his usual entreaties. He expresses this, by saying, in fasting, and sackcloth, and ashes For the saints were not accustomed to throw ashes over their heads every day, nor yet to separate themselves for prayer, by either fasting or putting on sackcloth. This action was rare, used only when God gave some sign of his wrath, or when he held out some scarce and singular benefit. Daniel’s present prayer was not; after his usual habit, but when he put on sackcloth and sprinkled himself with ashes, and endured fasting, he prostrated himself suppliantly before God. He also pleaded for pardon, as we shall afterwards see, and begged the performance of what the Almighty had surely promised.

From this we should learn two lessons. First, we must perseveringly exercise our faith by prayers; next, when God promises us anything remarkable and valuable, we ought then to be the more stirred up, and to feel this expectation as a sharper stimulus. With reference to the fasting, and sackcloth, and ashes. we may shortly remark, how the holy fathers under the law were in the habit of adding extraordinary ceremonies to their prayers, especially when they wished to confess their sins to God, and to cast themselves before him as thoroughly guilty and convicted, and as placing their whole hope in their supplication for mercy. And in the present day the faithful are justified in adding certain external rites to their prayers; although no necessity either can, or ought to be laid down beforehand in this case. We know also, the, Orientals to be more devoted to ceremonies than we are ourselves. And this difference must be noticed between the ancient people and the new Church, since Christ by his advent abolished many ceremonies. For the fathers under the Law were, in this sense, like children, as Paul says. (Gal 4:3.) The discipline which God had formerly instituted, involved the use of more ceremonies than were afterwards practiced. As there is this important difference between our position and theirs, whoever desires to copy them in all their actions, would rather become the ape than the imitator of antiquity. Meanwhile, we must notice that the reality remains for us, although external rites are abolished. Two kinds of prayer, therefore, exist; one which we ought to practice daily, in the morning, evening, and if possible, every moment; for we see how constancy in prayer is commended to us in Scripture. (Luk 18:1; Rom 12:12; 1Th 5:17.) The second kind is used, when God denounces his wrath against us, or we have need of his special aid, or seek anything unusual from him. This was Daniel’s method of praying when he put on sackcloth, and sprinkled himself with ashes. But as I have treated this subject elsewhere, I now use greater brevity.

When Daniel perceived the period of deliverance at hand, he not only prayed as usual, but left all his other occupations for the purpose of being quite at ease and at leisure, and thus he applied his mind exclusively to prayer, and made use of other aids to devotion. For the sackcloth and the ashes availed far more than mere outward testimony; they are helps to increase our ardor in praying, when any one feels sluggish and languid. It is true, indeed, that when the fathers under the Law prayed with sackcloth and ashes, this appearance was useful as an outward mark of their profession. It testified before men, how they came before God as guilty suppliants, and placed their whole hope of salvation in pardon alone. Still this conduct was useful in another way, as it stirred them up more eagerly to the desire to pray. And both these points are to be noticed in Daniel’s case. For if the Prophet had such need of this assistance, what shall be said of our necessities? Every one ought surely to comprehend how dull and cold he is in this duty. Nothing else, therefore, remains, except for every one to become conscious of his infirmity, to collect all the aids he can command for the correction of his sluggishness, and thus stimulate himself to ardor in supplication. For when Daniel. according to his daily custom, prayed so as to run the risk of death on that very account, we ought to gather from this, how naturally alert he was in prayer to God. He was conscious of the want of sufficiency in himself, and hence he adds the use of sackcloth, and ashes, and fasting.

I pass by what might be treated more diffusely — -how fasting is often added to extraordinary prayers. We conclude also, how works by themselves fail to please the Almighty, according to the fictions of the Papists of these days, and also to the foolish imaginations of many others. For they think fasting a part of the worship of God, although Scripture always commends it to us for another purpose. By itself it is of no consequence whatever, but when mingled with prayers, with exhortations to penitence, and with the confession of sinfulness, then it is acceptable, but not otherwise. Thus, we observe Daniel to have made use of fasting correctly, not as wishing to appease God by this discipline, but to render him more earnest in his prayers.

We must next notice another point. Although Daniel was an interpreter of dreams, he was not so elated with confidence or pride as to despise the teaching delivered by other prophets. Jeremiah was then at Jerusalem, when Daniel was dragged into exile, where he discharged the office of teacher for a long period afterwards, so that Babylon became a kind of pulpit. ⁸² And Ezekiel names him the third among the most excellent servants of God, (Eze 14:14,) because Daniel’s piety, integrity, and holiness of life, were even then celebrated. As to Jeremiah, we know him to have been either just deceased in Egypt, or perhaps to be still living, when this vision was offered to Daniel, who had perused his prophecies previously to this occasion. We observe also, the great modesty of this holy man, because he exercised himself in reading the writings of Jeremiah; and was not ashamed to own how he profited by them. For he knew this prophet to have been appointed to instruct himself as well as the rest of the faithful. Thus he willingly submitted to the instruction of Jeremiah, and ranged himself among his disciples. And if he had not deigned to read those prophecies, he would have been unworthy to partake of the promised deliverance. As he was a member of the Church, he ought to have been a disciple of Jeremiah, so in like manner, Jeremiah would not have objected to profit in his turn, if any prophecy of Daniel’s had been presented to him. This spirit of modesty ought to flourish among the servants of God, even if they excel in the gift of prophecy, inducing them to learn from each other, while no one should raise himself above the common level. While we are teachers, we ought at the same time to continue learners. And Daniel teaches us this by saying, he understood the number of years in books, and the number was according to the word of Jehovah to the prophet Jeremiah. He shews why he exercised himself in the writings of Jeremiah, — because he was persuaded that God had spoken by his voice. Thus it caused him no trouble to read what he knew to have proceeded from God.

We must now remark The Time Of This Prophecy- the first year of Darius I will not dwell upon this point here, because I had rather discuss the years when we come to the second part; of the chapter. I stated yesterday that this chapter embraced two principal divisions. Daniel first records his own prayer, and then he adds the prediction which was brought to him by the hand of the angel. We shall next speak of the seventy years, because the discussion will then prove long enough. I will now touch but briefly upon one point — the time of redemption was at hand, as the Babylonian monarchy was changed and transferred to the Medes and Persians. In order to render the redemption of his people the more conspicuous, God desired to wake up the whole East after the Medes and Persians had conquered the Babylonians. Cyrus and Darius published their edict about the same time, by which the Jews were permitted to return to their native country. In that year, therefore, meaning the year in which Darius began his reign. Here it may be asked, Why does he name Darius alone, when Cyrus was far superior to him in military prowess, and prudence, and other endowments? ‘The ready answer is this, Cyrus set out immediately on other expeditions, for we know what an insatiable ambition had seized upon him. He was not stimulated by avarice but by an insane ambition, and never could rest quiet in one place. So, when he had acquired Babylon and the whole of that monarchy, he set out for Asia Minor, and harassed himself almost to death by continual restlessness. Some say he was slain in battle, while Xenophon describes his death as if he was reclining on his bed, and at his ease was instructing his sons in what he wished to have done. But whichever be the true account, all history testifies to his constant motion from place to place. Hence we are not surprised at the Prophet’s speaking here of Darius only, who was more advanced in age and slower in his movements through his whole life. It is sufficiently ascertained that he was not a man fond of war; Xenophon calls him Cyaxares, and asserts him to have been the son of Astyages. We know, again, that Astyages was the maternal grandfather of Cyrus; and thus this Darius was the uncle as well as father-in-law of Cyrus, as the mother of Cyrus was his sister. When the Prophet calls his father Ahasuerus, it need not occasion us any trouble, as the names vary very much when we compare the Greek with the Hebrew. Without the slightest doubt, Astyages was called Ahasuerus, or at least one was his name and the other his surname. All doubt is removed by the expression, Darius was of the seed of the Medes He distinguishes here between the Medes and Persians, because the Medes had seized upon rich and splendid territories, stretching far and wide on all sides, while the Persians were shut up within their own mountains, and were more austere in their manner of life. But the Prophet here states of this Darius his Median origin, and adds another circumstance, namely, his obtaining the kingdom of the Chaldees For Cyrus allowed him to be called king, not only on account of his age and of his being both his uncle and father-in-law, but because he would not attempt anything against his authority. He knew he had no heir who might in future become troublesome to him. Cyrus therefore yielded the empty title to his father-in-law, while the whole power and influence remained completely within his own grasp.

He says, then, When I understood in books the number of the years for filling up the desolation of Jerusalem, namely, seventy years This prophecy is found in the 25^th chapter of Jeremiah, (Jer 25:0), and is repeated in the 29^th, (Jer 29:0). God fixed beforehand seventy years for the captivity of his people, as it was a grievous trial to be cast out of the land of Canaan, which had been granted them as a perpetual inheritance. They remembered those celebrated sentences,

“This shall be my rest for ever,” and
“Ye shall possess the land for ever.” (Psa 132:14.)

When they were cast out and dispersed throughout the various countries of the earth, it seemed as if the covenant of God had been abolished, and as if there was no further advantage in deriving their origin from those holy fathers to whom their land had been promised. For the purpose of meeting these temptations, God fixed beforehand a set time for their exile, and Daniel now recurs to this prediction. He adds, Then I raised my face It is properly אתנה , ath-neh, I placed; but as some interpreters seem to receive this word too fancifully, as if Daniel had then looked towards the sanctuary. I prefer rendering it, He raised his face to God It is quite true that while the altar was standing, and the ark of the covenant was in the sanctuary, God’s face was there, towards which the faithful ought to direct, both their vows and prayers; but now the circumstances were, different through the temple being overthrown. We have previously read of Daniel’s praying and turning his eyes in that direction, and towards Judea. but his object was not a desire to pray after the manner of his fathers. For there was then neither sanctuary nor ark of the covenant in existence. (Dan 6:10.) His object in turning his face towards Jerusalem was openly to shew his profession of such mentally dwelling in that land which God had destined for the race of Abraham. By that outward gesture and ceremony the Prophet claimed possession of the Holy Land, although still a captive and an exile. With regard to the present passage, I simply understand it to mean, he raised his face towards God. That I might inquire, says he, by supplication and prayers Some translate, that I might seek supplication and prayer. Either is equally suitable to the sense, but the former version is less forced, because the Prophet sought God by supplication and prayers. And this form of speech is common enough in Scripture, as we are said to seek God when we testify our hope of his performing what he has promised. It now follows: —

Here Daniel relates the substance of his prayer. He says, He prayed and confessed before God The greatest part of this prayer is an entreaty that God would pardon his people. Whenever we ask for pardon, the testimony of repentance ought to precede our request. For God announces that he will be propitious and easily entreated when men seriously and heartily repent. (Isa 58:9.) Thus confession of guilt is one method of obtaining pardon; and for this reason Daniel fills up the greater part of his prayer with the confession of his sinfulness. He reminds us of this, not for the sake of boasting, but to instruct us by his own example to pray as we ought. He says, therefore, he prayed and made confession The addition of “my God” to the word Jehovah is by no means superfluous. I prayed, he says, to my God. He here shews that he did not utter prayers with trembling, as men too often do, for unbelievers often flee to God, but without any confidence. They dispute with themselves whether their prayers will produce any fruit; Daniel, therefore, shews us two things openly and distinctly, since he prayed with faith and repentance. By the word confession he implies his repentance, and by saying he prayed to God, he expresses faith, and the absence of all rashness in throwing away his prayers, as unbelievers do when they pray to God confusedly, and are all the while distracted by a variety of intruding thoughts. I prayed, says he, to my God No one can use this language without a firm reliance on the promises of God, and assuming that he will prove himself ready to be entreated. He now adds, I entreat thee, O Lord The particle אנא , ana, is variously translated; but it is properly, in the language of grammarians, the particle of beseeching. O Lord God, says he, great and terrible Daniel seems to place an obstacle in his own way by using this language; for such is the sanctity of God that it repels us to a distance as soon as we conceive it in the mind: wherefore this terror seems to be removed when we seek a familiar approach to the Almighty. One might suppose this method of prayer by no means suitable, as Daniel places God before his eyes as great and formidable. It seems something like frightening himself; yet the Prophet deserves a due moderation, while on the one hand he acknowledges God to be great and terrible, and on the other he allows him to keep his covenant towards those who love him and obey his statutes We shall afterwards see a third point added — God will receive the ungrateful and all who have departed from his covenant. The Prophet joins these two things together.

With reference to the epithets great and terrible, we must maintain what I have already stated, namely, the impossibility of our praying rightly, unless we humble ourselves before God; and this humility is a preparation for repentance. Daniel, therefore, sets before himself the majesty of God, to urge both himself and others to cast themselves down before the Almighty, that, in accordance with his example, they may really feel penitent before him. God, therefore, says he, is great and terrible We shall never attribute just honor to God unless we become cast down, as if dead, before him. And we ought diligently to notice this, because we are too often careless in prayer to God, and we treat it as a mere matter of outward observance. We ought to know how impossible it is to obtain anything from God, unless we appear in his sight with fear and trembling, and become truly humbled in his presence. This is the first point to be noticed. Then Daniel mitigates the asperity of his assertion by adding, keeping his covenant, and taking pity upon those who love him. Here is a change of person: the third is substituted for the second, but there is no obscurity in the sense; as if he had said, Thou keepest thy covenant with those who love thee and observe thy statutes Here Daniel does not yet fully explain the subject, for this statement is too weak for gaining the confidence of the people; they had perfidiously revolted from God, and as far as related to him, his agreement had come to an end. But Daniel descends by degrees and by sure steps to lay a foundation for inspiring the people with assured trust in the lovingkindness of God. Two points are embraced in this clause: first of all, it shews us there is no reason why the Jews should expostulate with God and complain of being too severely treated by him. Daniel, therefore, silences all expressions of rebellion by saying, Thou, O God, keepest thy covenant We must here notice the real condition of the people: the Israelites were in exile; we know how hard that tyranny was — how they were oppressed by the most cruel reproaches and disgrace, and how brutally they were treated by their conquerors. This might impel many to cry out, as doubtless they really did, “What does God want with us? What, the better are we for being chosen as his peculiar people? What is the good of our adoption if we are still the most miserable of all nations?” Thus the Jews might complain with the bitterest grief and weariness of the weight of punishment which God had inflicted upon them. But Daniel here asserts his presenting himself before God, not to cavil and murmur, but only to entreat his pardon. For this reason, therefore, he first says, God keeps his covenant towards all who love him; but at the same time he passes on to pray for pardon, as we shall afterwards perceive. We shall treat of this covenant and the Almighty’s lovingkindness in the next Lecture.

Daniel here continues his confession of sin. As we have already stated, he ought to begin here, because we must remark in general the impossibility of our pleasing God by our prayers, unless we approach him as criminals, and repose all our hopes on his mercy. But there was a special reason for the extraordinary nature of the Prophet’s prayers, and his use of fasting, sackcloth, and ashes. This was the usual method of confession by which Daniel united himself with the rest of the people, for rite purpose of testifying throughout all ages the justice of the judgment which God had exercised in expelling the Israelites from the promised land, and totally disinheriting them. Daniel, therefore, insists upon this point. Here we may notice, in the first place, how prayers are not rightly conceived, unless founded on faith and repentance, and thus not being according to law, they cannot find either grace or favor before God. But great weight is to be attached to the phrases where Daniel uses more than a single word in saying the people acted impiously. He puts חטאנו , chetanu, we have sinned, in the first place, as the word does not imply any kind of fault, but rather a serious crime or offense. We, therefore, have sinned; then we have done wickedly; afterwards we have acted impiously; for רשע , reshegn, is stronger than חטא , cheta. We have done wickedly, we have been rebellious, says he, in transgressing thy statutes and commandments Whence this copiousness of expression, unless Daniel wished to stimulate himself and the whole people to penitence? For although we are easily induced to confess ourselves guilty before God, yet scarcely one in a hundred is affected with serious remorse; and those who excel others, and purely and reverently fear God, are still very dull and cold in recounting their sins. First of all, they acknowledge scarcely one in a hundred; next, of those which do come into their minds, they do not fully estimate their tremendous guilt, but rather extenuate their magnitude; and, although they perceive themselves worthy of a hundred deaths, yet they are not touched with their bitterness, and fear to humble themselves as they ought, nay, they are scarcely displeased with themselves, and do not loathe their own iniquities. Daniel, therefore, does not accumulate so many words in vain, when he wishes to confess his own sins and those of the people. Let us learn then how far we are from penitence, while we only verbally acknowledge our guilt; then let us perceive the need we have of many incentives to rouse us up from our sloth; for although any one may feel great terrors and tremble before God’s judgments, yet all those feelings of dread vanish away too soon. It therefore becomes necessary to fix God’s fear in our hearts with some degree of violence. Daniel shews us this when using the phrase, The people have sinned; they have acted unjustly; they have conducted themselves wickedly and become rebellious, and declined from the statutes and commandments of God This doctrine, therefore, must be diligently noticed, because, as I have said, all men think they have discharged their duty to God, if they mildly profess themselves guilty before him, and acknowledge their fault in a single word. But as real repentance is a sacred thing, it is a matter of far greater moment than a fiction of this kind. Although the multitude do not perceive how they are only deceiving themselves when they confess a fault, yet in the meantime they are only trifling with God like children, while some say they are but men, and others shelter themselves in the crowd of offenders. “What could I do? I am but a man; I have only followed the example of the many.” Lastly, if we examine carefully the confessions of men in. general, we shall always find some latent hypocrisy, and that there are very few who prostrate themselves before God as they ought. We must understand, therefore, this confession of Daniel’s as stimulating himself and others to the fear of God, and as laying great stress upon the sins of the people, that every one may feel for himself real and serious alarms.

Then he shews how impiously, and wickedly, and perfidiously the Israelites had rebelled, and how they had declined from God’s statutes and commandments. Daniel enlarges upon the people’s fault, as they had no pretext for their ignorance after they had been instructed in God’s law. They were like a man who stumbles in broad daylight. He surely is without excuse who raises his eyes to heaven or closes them while he walks, or casts himself forward with blind impulse, for if he fall he will find no one to pity him. So Daniel here enlarges upon the people’s crime, for the law of God was like a lamp pointing out the path so clearly that they were willfully and even maliciously blind. (Psa 119:105.) Unless they had closed their eyes, they could not err while God faithfully pointed out the way in which they ought to follow and persevere. This is the first point. But we ought to gather another doctrine from this passage, namely, there is no reason why men should turn away entirely from God, even if they have transgressed his commands, because, although. they please both themselves and others, and think they have obtained the good opinion of the whole world, yet this will avail men nothing if they decline from God’s commandments and statutes. Whoever, therefore, has the law in his hands, and turns aside in any direction, although he may use the eloquence of all the rhetoricians, yet no defense will be available. This perfidy is surely without excuse — to disobey the Almighty as soon as he shews us what he approves and what he requires. Then, when he forbids anything, if we turn aside ever so little from his teaching, we are perfidious and wicked, rebellious and apostate. Lastly, this passage proves that there is no rule of holy, pious, and sober living except a. complete performance of God’s commandments. For this reason he puts statutes and judgments to shew that the people did not sin in ignorance. He might have concluded the sentence in one word: we have departed from thy commandments; but he joins judgment to commands. And why so? To point out how easy and clear and sufficiently familiar was God’s institution, if the Israelites had only been teachable. Here we may notice the frequent recurrence of this repetition. The unskillful think these synonyms are heaped together without an object, when statutes, judgments, laws, and precepts are used, but the Holy Spirit uses them to assure us that nothing shall be wanting to us if we inquire at the mouth of God. He instructs us perfectly in regulating the whole course of our lives, and thus our errors become knowing and willful, when God’s law has been clearly set before us, which contains in itself a perfect rule of doctrine for our guidance.

He afterward, adds, We have not obeyed thy servants the Prophets who have spoken in, thy name We ought also diligently to notice this, because the impious often wickedly fail to discern the presence of God, whenever he does not openly descend from heaven and speak to them by angels; and so their impiety is increased throughout all ages. Thus, in these days, many think themselves to have escaped by boasting in the absence of any revelation from heaven: the whole subject, they say, is full of controversy; the whole world is in a state of confusion; and what do the teachers of the Church mean by promoting such strife among each other? Then they boast and think as they please, and are blind of their own accord. But Daniel here shews how no turning to God is of the slightest avail, unless he is attended to when he sends his prophets, because all who despise those prophets who speak it the name of the Lord are perfidious and apostate, wicked and rebellious. We see, then, the suitability of this language of Daniel, and the necessity of this explanation: The people were wicked, unjust, rebellious, and impious, because they did not obey the prophets He does not assert that this wicked, impious, contumacious, and perfidious character of the people arises from their not listening to God thundering from heaven, or to his angels when sent to them, but because they did not obey his prophets. Besides this, he calls the prophets servants of God who speak in his name He distinguishes between true and false prophets; for we know how many impostors formerly abused this title in the ancient Church; as in these days the disturbers of our churches falsely pretend to the name of God, and by this audacity many of the simple are deceived. Daniel, therefore, distinguishes here between the true and false prophets, who everywhere boast in their divine election to the office of teachers. He speaks here of the effect, treating all these boastings as vain and foolish, for we are not ignorant of the manner in which all Satan’s ministers transform themselves into angels of light. (2Co 11:14.) Thus the evil as well as the good speak in God’s name; that is, the impious no less than the righteous teachers put forth the name of God; but here, as we have said, Daniel refers to the effect and the matter itself, as the phrase is. Thus when Christ says, When two or three are gathered together in my name, (Mat 18:20,) this is not to be applied to such deceptions as are observable in the Papacy, when they proudly use God’s name as approving certain assemblies of theirs. It is no new thing, then, for a deceiving Church to hide its baseness under this mask. But when Christ says, Where two or three are assembled in my name, this refers to true and sincere affection. So also Daniel in this passage says, True prophets speak in God’s name; not only because they shelter themselves under this name for the sake of its authority, but because they have solid proofs of the exercise of God’s authority, and are really conscious of their true vocation.

He afterwards adds, To our kings, our nobles, our fathers, and all the people of the land Here Daniel lays prostrate every high thing in this world with the view of exalting God only, and to prevent any pride rising in the world to obscure his glory, as it otherwise would do. Here, then, he implicates kings, princes, and fathers in the same guilt; as if he had said, all are to be condemned without exception before God. This, again, must be diligently noticed. For we see how the common people think everything permitted to them which is approved by their kings and counselors. For in the common opinion of men, on what does the whole foundation of right and wrong rest, except on the arbitrary will and lust of kings? Whatever pleases kings and their counselors is esteemed lawful, sacred, and beyond all controversy; and thus God is excluded from his supreme dominion. As, therefore, men thus envelop themselves in clouds, and willingly involve themselves in darkness, and prevent their approach to God, Daniel here expresses how inexcusable all men are who do not obey the Prophets, even if a thousand kings should obstruct them, and the splendor of the whole world should dazzle them. By such clouds as these God’s majesty can never be obscured; nay more, this cannot offer the slightest impediment to God’s dominion or hinder the course of his doctrine. These points might be treated more copiously: I am only briefly explaining the Prophet’s meaning, and the kind of fruit which ought to be gathered from his words. Finally, it is a remarkable testimony in favor of the Prophet’s doctrine, when kings and their counselors are compelled to submit, and all the loftiness of the world is brought under subjection to the prophets, as God says in Jeremiah, (Jer 1:10) Behold! I have set thee above kingdoms, and above the empires of this world, to destroy and to build up, to plant and to root out. There God asserts the authority of his teaching, and shews its superiority to everything in the world; so that all who wish to be free from it, as if endowed with some peculiar privilege, are both foolish and ridiculous. This, then, must be noticed in the Prophet’s words, when he says, God spoke by his prophets to kings, princes, and fathers Respecting the “fathers,” we see how frivolous is the excuse of those who use their fathers as a shield in opposing God. For here Daniel unites both fathers and children in the same guilt, and shews how all equally deserve condemnation, when they do not listen to God’s prophets, or rather to God speaking by means of his prophets.

He next subjoins, To thee, O Lord, belongs righteousness, and to us confusion of face, as it is at this day The meaning is, God’s wrath, which he manifests towards his people, is just, and nothing else remains but for the whole people to fall down in confusion, and candidly acknowledge itself deservedly condemned. But this contrast which unites opposite clauses, ought also to be noticed, because we gather from the Prophet’s words that God can neither be esteemed just nor his equity be sufficiently illustrious, unless when the mouths of men are closed, and all are covered and buried in disgrace, and confess themselves subject to just accusation, as Paul also says, Let God be just, and let all men’s mouths be stopped, (Rom 3:4;) that is, let men cease to cavil and to seek any alleviation of their guilty their subterfuges. While, therefore, men are thus cast down and prostrate, God’s true glory is illustrated. The Prophet now utters the same instruction by joining these two clauses, of opposite meaning’s. Righteousness is to thee, but shame to us. Thus we cannot praise God, and especially while he chastises us and punishes us for our sins, unless we become ashamed of our sins, and feel ourselves destitute of all righteousness. Lastly, when we both feel and confess the equity of our condemnation, and when this shame seizes upon our minds, then we begin to confess God’s justice; for whoever cannot bear this self-condemnation, displays his willingness to contend against God. Although hypocrites apparently bear witness to God’s justice, yet whenever they claim anything as due to their own worthiness, they at the same time derogate from their judge, because it is clear that God’s righteousness cannot shine forth unless we bury ourselves in shame and confusion. According as at this day, says Daniel. He adds this to confirm his teaching; as if he had said, the impiety of the people is sufficiently conspicuous from their punishment. Meanwhile, he holds the principle that the people were justly chastised; for hypocrites, when compelled to acknowledge God’s power, still cry out against his equity. Daniel joins both points together: thus, God has afflicted his people, and this very fact proves them to be wicked and perfidious, impious and rebellious. As it is at this day, meaning, I will not complain of any immoderate rigor, I will not say thou hast treated my people cruelly; for even if the punishments which thou hast inflicted on us are severe, yet thy righteousness shines forth in them: I therefore confess how fully we deserve them all. To a man of Judah, says he. Here Daniel seems to wish purposely to strip the mask off the Israelites, under which they thought to hide themselves. For it was an honorable title to be called a Jew, an inhabitant of Jerusalem, an Israelite. It was a sacred race, and Jerusalem was a kind of sanctuary and kingdom of God. But now, says he, though we have hitherto been elevated aloft so as to surpass the whole world, and though God has deigned to bestow upon us so many favors and benefits, yet confusion of face is upon us: let our God be just. Meanwhile, let all these empty boastings cease, such as our deriving our origin from holy fathers and dwelling in a sacred land; let us no longer cling to these things, says he, because they will profit us nothing before God. But I see that I am already too prolix.

In this verse Daniel completes his own confession. We have stated the beginning of his prayer to be this: He threw himself before God as a criminal, with the whole people, and prayed earnestly for pardon. It was his duty to begin in this way: he had previously named the whole people; he now speaks of kings, princes, and fathers, and thus comprehends the common people. Besides, kings are accustomed to absolve themselves and those who approach their presence from all ordinary laws; wherefore Daniel uses the phrase, kings, princes, and fathers While he treated of the people, he shewed how those at a distance, as well as those at home, were equally subject to God’s wrath, because, had he executed his vengeance equitably on all, no one was so free from wickedness as to be free from punishment. God had not driven all the Jews into either Chaldea or Assyria, and many had remained in the neighboring nations. Yet Daniel denies them any diminution of their guilt, although they had been treated more humanely by God, who had spared them some portion of their suffering. We are taught by this passage, that the crimes or guiltiness of men are not always to be estimated by the amount of their punishment. For God acts very mildly with some who deserve yet greater severity; and if he does not entirely spare us, he partially remits his rigor towards us, either to allure us to repentance, or for some reasons hitherto unknown to us. Whatever the reason may be, even if God does not openly punish us all, this ought neither to lead us to excuse ourselves, nor to ally self-indulgence, because we do not experience the same severity from God. The conclusion to be drawn is this, all the Israelites are justly afflicted, because, from first to last, all have conducted themselves impiously. For Daniel repeats the word which does not signify declension merely, but to act with gross wickedness; as if he had said, the Israelites deserved no common punishment, and thus it should not surprise us when God executes such dreadful vengeance against them. It follows: —

Daniel here betakes himself to God’s mercy as to a sacred asylum; for it is not sufficient to acknowledge and confess our sins, unless we are supported by a confidence of our obtaining pardon from God’s mercy. We see numbers who use great prolixity in bearing witness to the truth, that they richly deserve all kinds of punishment; but no good result arises from this, because despair overwhelms them and plunges them into an abyss. Recognition of a fault is in truth without the slightest profit, unless with the addition of the hope of pardon. Daniel, therefore, after candidly confessing the treatment which the whole people had received from God to have been deserved, although so severe and harsh, still embraces his pity. According to the common saying, this is like a drowning man catching at a straw. We observe also how David makes use of the same principle. There is forgiveness with thee that thou mayest be feared. (Psa 130:4.) And this moderation must be diligently marked, because Satan either lulls us into torpid security, or else so agitates us as utterly to absorb our minds in sorrow. These two artifices of Satan are sufficiently known to us. Hence that moderation which I have mentioned must be maintained, lest we should grow torpid in the midst of our vices, and so indulge in contempt of God as to induce forget-fullness of him. Then, on the other hand, we ought not to be frightened, and thus close against us the gate of hope and pardon. Daniel, therefore, here follows the best arrangement, and prescribes the same rule for us. For, in confessing the people’s wickedness, he does not entirely throw away the hope of pardon, but supports himself and others with this consolation — God is merciful. He rests this hope of pardon on the very nature of God; as if he had said, there is nothing so peculiar to God as pity, and hence we ought never to despair. To God, says he, belong mercies and forgiveness. No doubt Daniel took this phrase from Moses, especially from that remarkable and memorable passage where God pronounces himself a severe avenger, yet full of mercy, inclined to clemency and pardon, and exercising much forbearance. (Exo 34:6.) As, therefore, Daniel held the impossibility of God putting away his affectionate feelings of pity, he takes this as the main point of his teaching, and it becomes the chief foundation for his hopes and his petition for pardon. He argues thus, To God belong loving kindnesses; therefore, as he can never deny himself, he will always be merciful. This attribute is inseparable from his eternal essence; and however we have rebelled against him, yet he will never either cast away nor disdain our prayers.

We may conclude from this passage that no prayers are lawful or rightly composed unless they consist of these two members. First, all who approach God ought to cast themselves down before him, and to acknowledge themselves deserving of a thousand deaths; next, to enable them to emerge from the abyss of despair, and to raise themselves to the hope of pardon, they should call upon God without fear or doubt, and with firm and stable confidence. This reliance upon God can have no other support than the nature of God himself, and to this he has borne ample testimony. With respect to the close of the verse, it may be explained in two ways: Because, or although, we are rebellious against him. I have stated that I rather approve of taking the particle כי , ki, in the sense of opposition. Although we have rebelled against God, still he will be entreated, and never will be unmindful of his pity. If any one prefers taking it in a causal sense, it will suit tolerably well; as if Daniel had said, the people have no other hope left but the mercy of God, as they have been convicted of sin over and over again. Because we have acted wickedly towards him, what is left for us but to throw ourselves with all our trust upon the clemency and goodness of God, since he has borne witness to his being propitious to sinners who truly and heartily implore his favor? It now follows: —

Here, again, Daniel shews how the Israelites provoked God’s anger against them by the wickedness of their conduct. He points out one special kind of sin and method of acting wickedly, namely, despising the teaching which proceeded from God as its author, and was expounded to them by his prophets. We must diligently notice this, as we have previously advised; for although no one is excusable before God by the pretext of ignorance, yet we perceive how our wickedness is aggravated when we knowingly and willfully make a point of rejecting what God commands and teaches. Daniel, therefore, enlarges upon the people’s crime by adding the circumstance, they would not hear the prophets Everything which would have been a fault in the Chaldeans or Assyrians was the most grievous wickedness in the elect people. Their obstinacy was the more provoking, because while God had pointed out the way by his prophets, they had turned their backs upon him. We have not heard Clearly enough this verse is added by way of explanation, as Daniel might express the reason for their wickedness. Therefore he calls the laws of God “doctrine,” which consists of many parts; for it is certain that nothing was omitted by God which was useful to be known, and thus he had embraced the whole perfection of justice in his discourse. He is treating here not only the law of Moses, but the teaching of the prophets, as the words clearly point out; and the noun תורה torah, “law,” is to be taken for “doctrine.” It is just as if Daniel had said, God was rejected when he wished to rule his people by his prophets. But the plural number seems to denote what I have staffed, namely, that the perfection of doctrine was comprehended in the prophets; for God omitted nothing while he completed the revelation of whatever was needful for the guidance of the life. Yet this was rendered entirely useless by the perverseness of the people’s nature, apparent. in their rejection of all God’s laws.

Daniel confirms this sentiment by adding, Those laws were set before the people This shews how everything was supplied to the people, since God had familiarly delivered to them whatever was needful for the utmost degree of piety and justice. For this phrase, to put anything before one’s face, means to deliver all useful knowledge openly, perspicuously, and lucidly, and with great familiarity and skillfulness. Thus nothing is left doubtful or complicated, nothing remains obscure, unconnected, or confused. As, therefore, God had unfolded the whole scope of righteousness by his law, the people’s impiety was the more severe and detestable, because they would not receive benefit from such familiar instruction. The Prophet intends by these words to shew how such willful sinners were worthy of double punishment. They are first convicted of contumacy because they had no pretext for their ignorance; they made an open and furious assault upon God, for although the way was pointed out to them, yet they turned aside in all directions, and threw themselves headlong. We must remember what I have previously touched upon, namely, the value of an external ministry, because we are aware how the ancient people, when rebellious against the prophets, were accustomed to pretend that they did not really despise God. As, therefore, hypocrites think their sins are concealed by a covering of this kind, Daniel clearly expresses that God is despised in his prophets, although he neither descends from heaven nor sends down his angels. And this is the meaning of the expression, the prophets were the servants of God; it declares how they taught nothing either rashly or in their own name or by their own impulse, but faithfully executed the Almighty’s commands. It follows: —

Daniel pursues the same sentiment, shewing how the Israelites had no cause whatever for expostulating with God on account of their being so heavily afflicted, and no reason for doubting either its origin or intention. For now all had come to pass exactly as it had been long ago predicted. God, therefore, has stirred up his word against us; as if he had said, there is no reason why we should strive with God, for we behold his truthfulness in the punishments which he has inflicted upon us, and his threats are no mere vain scarecrows, or fabulous inventions manufactured to frighten children. God now really proves how seriously he had spoken. What then is the use of our turning our backs upon him, or why should we seek vain excuses when God’s truthfulness shines brightly in our destruction? Do we wish to deprive God of his truthfulness? surely whatever our earnestness we shall never succeed. Let, therefore, this suffice to condemn us, — God has predicted everything which occurs, and thus effectually and experimentally proves himself an avenger. God, therefore, ratified his word; that is, God’s word would have remained without the slightest efficacy and rigor, unless this curse had been suspended over our head; but while we lie prostrate and almost buried under our calamities, God’s word is borne aloft; that is, God makes his truthfulness conspicuously visible, which otherwise would scarcely be perceptible at all. Unless God punished the wickedness of men, who would not treat the threatening of his law as childish? But when he demonstrates by certain proofs the very best reasons for terrifying mankind, efficacy and rigor are immediately imparted to his words. Besides this, Daniel here intends to cast off all subterfuges, and to cause the people candidly to acknowledge, and really to feel themselves justly afflicted. He says, against us and against our judges, who judged us. Again, Daniel throws down all haughtiness of the flesh, with the view of exalting God alone and of preventing any mortal splendor from obscuring the authority of the Law. For we know how the common people think they have a shield for the defense of all their crimes, when they can quote the example of kings and judges. At this very day, whenever we argue against the superstitions of the Papacy, they say, “Well! if we do make a mistake, yet God has set over us both kings and bishops who rule us after their manner, why then should we be blamed when we have God’s command for following those who are endued with power and dignity?” As, therefore, the vulgar generally catch at a subterfuge like this, Daniel again affirms, that although those who transgress God’s law are endowed with great worldly authority, yet they are not exempt from either blame or punishment, nor can the ordinary multitude be excused if they follow their example. Therefore, as he had spoken by Moses against our judges who judged us, he says; that is, although power had been conferred upon them for ruling us, yet the whole ordination of it is from God: yet after they had utterly abused their government, and violated God’s justice, and thus had endeavored to draw down God, if possible, from his elevation, Daniel asserts that their loftiness will by no means shelter them from the consequences of transgression.

He afterwards adds, To bring upon us a great evil, which has never happened under the whole heavens, as it has now occurred at Jerusalem. Here Daniel foresaw an objection which had some slight force in it. Although God had deservedly punished the Israelites, yet when he displayed his anger against them more severely than against other nations, he might seem forgetful of his equity. Daniel here removes all appearance of incongruity, even if God is more severe against his elect people then against profane nations, because the impiety of this people was far greater than that of all others on account of their ingratitude, contumacy, and impracticable obstinacy, as we have already said. Since the Israelites surpassed all nations in malice, ingratitude, and all kinds of iniquity, Daniel here declares how thoroughly their disastrous afflictions were deserved. Again, we are here reminded, whenever God severely chastises his Church, of that principle to which we must return, namely, our impiety is the more detestable to God the nearer he approaches us; and the kinder he is to us, the more chargeable we are, unless in our turn we prove ourselves grateful and obedient. This state of things ought not to seem troublesome to us, as vengeance begins at the house of God, and he puts forth examples of his wrath against his own people far more tremendous than against others; this, I say, we ought not to take ill, as I have already explained the reason of it. It does not surprise us to find the Gentiles groping in darkness, but when God shines upon us and we resist him with determined willfulness, we are doubly impious. This comparison, therefore, must be noticed, as evil was poured out upon Jerusalem; meaning, no similar punishment was inflicted upon other nations, for what happened to Jerusalem, says Daniel, never occurred under the whole heaven. It follows, —

He repeats what he had already said, without any superfluity, shewing how God’s judgments are proved by their effects, as the law of Moses contains within it all the penalties which the Israelites endured. As, therefore, so manifest an agreement existed between the law of God and the people’s experience, they ought not to become restive and to have sought every kind of subterfuge without profit. By this alone God sufficiently proved himself a just avenger of their crimes, because he had predicted many ages before what he had afterwards fully carried out. This is the object of the repetition, when Daniel says the people felt the justice of the penalties denounced against them in the law of Moses, for in the meantime he adds, we have not deprecated the face of God. Here he severely blames the people’s hardness, because even when beaten with stripes they never grew wise. It is said — fools require calamities to teach them wisdom. This, therefore, was the height of madness in the people to remain thus stubborn under the rod of the Almighty, even when he inflicted the severest blows. As the people were so obstinate in their wickedness, who does not perceive how sincerely this conduct was to be deplored? We have not deprecated, therefore, the face of our God This passage teaches us how the Lord exercises his judgments by not utterly destroying men, but holding his final sentence in suspense, as by these means he wishes to impel men to repentance. First of all, he gently and mercifully invites both bad and good by his word, and adds also promises, with the view of enticing them; and then, when he observes them either slow or refractory, he uses threatenings with the view of arousing them from their slumber; and should threats produce no effect, he goes forth in arms and chastises the sluggishness of mankind. Should these stripes produce no improvement, the desperate character of the people becomes apparent. In this way, God complains in Isaiah of their want of soundness; the whole body of the people is subject to ulcers from the head to the sole of the foot, (Isa 1:6;) and yet he would lose all his labor, through their being utterly unmanageable. Daniel now asserts the existence of the same failing in the people, while he states the Israelites to be so untouched by a sense of their calamities, as never to supplicate for pardon. I cannot complete the remainder today.

Daniel confirms what he had formerly said respecting the slaughter which afflicted the Israelites not being the offspring of chance, but of the certain and remarkable judgment of God. Hence he uses the word שקר , seked, which signifies to watch and to apply the mind attentively to anything. It is properly used of the guards of cities, who keep watch both by night and by day. This phrase does not appear to me to imply haste, but rather continual carefulness. God often uses this metaphor of his watching to chastise men who are far too eager to rush into sin. We are familiar with the great intemperance of mankind, and their disregard of all moderation whenever the lusts of the flesh seize upon them. God on the other hand say’s he will not be either slothful or neglectful in correcting this intemperance. The reason for this metaphor is expressed in the forty-fourth chapter of Jeremiah, where men are said to burst forth and to be carried away by their appetites, and then God is continually on the watch till the time of his vengeance arrives. I have mentioned how this word denotes rather continual diligence than hasty swiftness; and the Prophet seems here to imply that although God had endured the people’s wickedness, yet he had at length really performed his previous threatenings, and was always on the watch, and rendering it impossible for the people to escape his judgments upon the wickedness in which they indulged. Therefore hath Jehovah closely attended to the calamity, and caused it to come upon us, says he. With the view of comprehending the Prophet’s intention more fully, we must notice what God pronounces by Jeremiah in the Lamentations, (Lam 3:38,) where he accuses the people of sloth, because they did not acknowledge the justice of the punishments which they suffered; he blames them in this way. Who is he who denies both good and evil to proceed from the mouth of God; as if he were pronouncing a curse against those who are ignorant of the origin of calamities from God, when he chastises the people. This sentiment is not confined to a single passage. For God often inveighs against that stupidity which is born with mankind, and leads them to attribute every event to fortune, and to neglect the hand of the smiter. (Isa 9:13.) This kind of teaching is to be met with everywhere in the prophets, who shew how nothing can be worse than to treat God’s judgments as if they were accidents under the influence of chance. This is the reason why Daniel insists so much upon this point. We know also what God denounces in his law: If ye have walked against me rashly, I also will rashly walk against you, (Lev 26:27;) that is, if ye do not cease to attribute to fortune whatever evil ye suffer, I will rush against you with closed eyes, and will strive with you with similar rashness; as if he had said, If ye cannot distinguish between fortune and my judgments, I will afflict you on all sides, both on the right hand and on the left, without the slightest discretion; as if I were a drunken man, according. to the expression, With the perverse, thou wilt be perverse. For this reason Daniel now confesses, God watched over the calamity, so as to bring down all those afflictions by which the people was oppressed.

In this passage we are taught to recognize God’s providence in both prosperity and adversity, for the purpose of stirring us up to be grateful for his benefits, while his punishments ought to produce humility. For when any one explains these things by fortune and chance, he thereby proves his ignorance of the existence of God, or at least of the character of the Deity whom we worship. For what is left for God if we rob him of his providence? It is sufficient here just to touch on these points which are often occurring, and of which we usually hear something every day. It is sufficient for the exposition of this passage to observe how the Prophet incidentally opposes God’s judgment and providence to all notions of chance.

He next adds, Jehovah our God is just in all his works In this clause the Prophet confirms his former teaching, and the phrase, God is just, appears like rendering a reason for his dealings; for the nature of God supplies a reason why it becomes impossible for anything to happen by the blind impulse of fortune. God sits as a judge in heaven; whence these two ideas are directly contrary to each other. Thus if one of the following assertions is made, the other is at the same time denied; if God is the judge of the world, fortune has no place in its government; and, whatever is attributed to fortune is abstracted from God’s justice. Thus we have a confirmation of our former sentence by the use of contraries or opposites; for we must necessarily ascribe to God’s judgment both good and evil, both adversity and prosperity, if he governs the world by his providence, and exercises the office of judge. And if we incline in the least degree to fortune, then God’s judgment and providence will cease to be acknowledged. Meanwhile, Daniel not only attributes power to God, but also celebrates his justice; as if he had said, he does not arbitrarily govern the world without any rule of justice or equity, but he is just. We must not suppose the existence of any superior law to bind the Almighty; he is a law unto himself, and his will is the rule of all justice; yet we must lay down this point; God does not reign as a tyrant over the world, while in the perfection of his equity, he performs some things which seem to us absurd, only because our minds cannot ascend high enough to embrace a reason only partially apparent, and almost entirely hidden and incomprehensible in the judgments of God. Daniel, therefore, wished to express this by these words, Jehovah our God, says he, is just in all the works which he performs The meaning is, the people would not have been so severely chastised and afflicted with so many miserable calamities, unless they had provoked God’s wrath; this might be easily collected from the threatenings which God had denounced many ages beforehand, and which he at that time proved in real truth to be in no degree frivolous. Next, a second part is added, as not only God’s power but his justice shines forth in the slaughter of the people; and I have touched briefly on each of these points, as far as it was necessary for explanation. But we must notice the Prophet’s allusion in these words to those numerous trials which had fallen upon the faithful for the purpose of proving their faith. They perceived themselves the most despised and miserable of mortals; the peculiar and sacred people of God was suffering under the greatest reproach and detestation, although God had adopted them by his law with the intention of their excelling all other people. While, therefore, they perceived themselves drowned in that deep whirlpool of calamities and disgrace, what would they suppose, except that God had deceived them, or that his covenant was utterly annihilated? Daniel, therefore, establishes the justice of God in all his works for the purpose of meeting this temptation, and of confirming the pious in their confidence, and of inducing them to fly to God in the extremity of their calamities.

He adds, as a reason, Because they did not listen to his voice. Here, again, he points out the crime of the people who had not transgressed through ignorance or error, but had purposely taken up arms against God. Whenever God’s will is once made known to us, we have no further excuse for ignorance; for our open defiance of the Almighty arises from our being led away by the lusts of the flesh. And hence we gather how very detestable is the guilt of all who do not obey God’s voice whenever he deigns to teach us, and who do not instantly acquiesce in his word. It now follows, —

After Daniel has sufficiently confessed the justice of those judgments which God had inflicted upon the people, he again returns to beg for pardon. First, he would conciliate favor for himself; next, he would stir up the minds of the pious to confidence, and so he sets before them that proof of grace which ought to avail to support the minds of the pious even to the end of the world. For when God led his people out of Egypt, he did not set before them any momentary benefit merely, but he bore witness to the adoption of the race of Abraham on the condition of his being their perpetual Savior. Therefore, whenever God wishes to gather together those who have been dispersed, and to raise their minds from a state of despair to cheerful hope, he reminds them of his being their Redeemer. I am that God, says he, who led you out of Egypt. (Lev 11:45, and often elsewhere.) God not only commends his own power in such passages, but denotes the object of their redemption; for he then received his people under his care on the very ground of never ceasing to act towards them with the love and anxiety of a father. And when in their turn such anxiety seized upon the faithful as to lead them to apprehend their own utter desertion by God, they are in the habit of seizing upon this shield — God did not lead our fathers out of Egypt in vain. Daniel now follows up this reasoning- Thou, O Lord our God, says he, who hast led forth thy people; as if he had said, he called upon God, because by one single proof he had testified to all ages the sacred character of the race of Abraham. We observe, then, how he stirs up himself and all the rest of the pious to prayer, because by laying this foundation, he could both complain familiarly, and fearlessly request of God to pity his people, and to put an end to their calamities. We now understand the Prophet’s meaning, when he says, the people were led forth from Egypt.

He afterwards adds another cause, God then acquired renown for himself, as the event evidently displayed He here joins God’s power with his pity, implying, when the people were led forth, it was not only a specimen of paternal favor towards the family of Abraham, but also an exhibition of divine power. Whence it follows, his people could not be cast off without also destroying the remembrance of that mighty power by which God had acquired for himself renown. And the same sentiment often occurs in the prophets when they use the argument: — If this people should perish, what would prevent the extinction of thy glory, and thus whatever thou hadst conferred upon this people would be buried in oblivion? So, therefore, Daniel now says, By bringing thy people from the land of Egypt, thou hast made thyself a name; that is, thou hast procured for thyself glory, which ought to flourish through all ages unto the end of the world. What, then, will occur, if the whole of thy people be now destroyed? He next. adds, We have done impiously, and have acted wickedly In these words Daniel declares how nothing was left except for God to consider himself rather than his people, as by looking to them he would find nothing but material for vengeance. The people must necessarily perish, should God deal with them as they deserved. But Daniel here turns away God’s face by some means from the people’s sins, with the view of fixing his attention on himself alone and his own pity, and on his consistent fidelity to that perpetual covenant which he had made with their fathers.

Lastly, he would not permit that redemption to fail which was an illustrious and eternal proof of his virtue, favor, and goodness. Hence he subjoins, O Lord, may thine anger be averted according to all thy righteousness, and thine indignation from thy city Jerusalem, the mountain of thy holiness. We observe how Daniel here excludes whatever merit there might be in the people. In reality they did not possess any, but I speak according to that foolish imagination which men can scarcely put off. They always take credit to themselves, although they are convicted of their sins a hundred times over, and still desire to conciliate God’s favor by pleading some merit before God. But here Daniel excludes all such considerations when he pleads before God his own justice, and uses the strong expression, according to all thy righteousness Those who take this word “righteousness” to mean “judgment,” are in error and inexperienced in interpreting the Scriptures; for they suppose God’s justice to be opposed to his pity. But we are familiar with God’s righteousness as made manifest, especially in the benefits he confers on us. It is just as if Daniel had said, that the single hope of the people consisted in God’s having regard to himself alone, and by no means to their conduct. Hence he takes the righteousness of God for his liberality, gratuitous favor, consistent fidelity, and protection, which he promised his servants: O God, therefore, he says, according to all thy prormsed mercies; that is, thou dost not fail those who trust in thee, thou dost promise nothing rashly, and thou art not accustomed to desert those who flee to thee; oh! by thy very justice, succor us in our distress. We must also notice the universal particle “all,” because when Daniel unites so many sins which might drown the people in an abyss a thousand times over, he opposes to this all God’s promised mercies. As if he had said, although the number of our iniquities is so great that we must perish a hundred times over, yet thy promised mercies are far more numerous, meaning, thy justice surpasses whatever thou mayest find in us of the deepest dye of guilt.

He says, again, Let thine anger be turned away, and thy burning wrath from thy city Jerusalem, and from thy holy mountain In joining together anger and burning wrath, the Prophet does not imply any excess on the part of God, as if he revenged the sins of the people too severely, but he again represents the aggravation of their wickedness, causing him to become so angry with them as to lay aside his usual character, and to treat their adoption as vain and fruitless. Daniel does not complain in this case of the severity of the punishment, but rather condemns himself and the rest of the people for causing a necessity for such severe measures. Once more, he sets before God the holy mountain which he had chosen, and in this way averts his countenance from judgment, lest he should reckon with them for so many sins, by which God was deservedly incensed. Here, therefore, God’s election is interposed, because he had consecrated Mount Zion to himself, and desired to be worshipped there, where also his name should be celebrated and sacrifices offered to him. In this respect, therefore, Daniel obtains favor for himself before God, and, as I have said, he excludes all other considerations.

He next adds, Because on account of our sins, and the iniquities of our fathers, Jerusalem. and thy people are a reproach to all our neighbors By another argument, the Prophet desires to bend God to pity; for Jerusalem as well as the people were a disgrace to the nations; yet this caused equal disgrace to fall upon God himself. As, therefore, the Gentiles made a laughing-stock of the Jews, they did not spare the sacred name of God; nay, the Jews were so despised, that the Gentiles scarcely deigned to speak of them, and the God of Israel was contemptuously traduced, as if he had been conquered, because he had suffered his temple to be destroyed, and the whole city Jerusalem to be consumed with burning and cruel slaughter. The Prophet, therefore, now takes up this argument, and in speaking of the sacred city, doubtless refers to the sacredness of God’s name. His language implies, — Thou hast chosen Jerusalem as a kind of royal residence; it was thy wish to be worshipped there, and now this city has become an object of the greatest. reproach to our neighbors. Thus he declares how God’s name was exposed to the reproaches of the Gentiles. He afterwards asserts the same of God’s people, not by way of complaint when the Jews suffered these reproaches, for they deserved them by their sins, but the language is emphatic, and yet they were God’s people. God’s name was intimately bound up with that of his people, and whatever infamy the profane east upon them, reflected chiefly on God himself. Here Daniel places before the Almighty his own name; as if he had said, O Lord! be thou the vindicater of thine own glory, thou hast once adopted us on this condition, and may the memory of thy name be ever inscribed upon us; permit us not to be so reproachfully slandered, let not the Gentiles insult thee on our account. And yet he says this was done on account of the iniquities of the people and of their fathers; by which expression he removes every possibility of doubt. 0h! how can it happen, that God will so lay his people prostrate? Why has he not spared at least his own name! Daniel, therefore, here testifies to his being just, because the iniquity of the people and of their fathers had risen so high, that God was compelled to exercise such vengeance against them.

His next prayer is, Do thou who art our God hear the prayer of thy servant, and his supplications, and cause thy face to shine forth In these words Daniel wrestles with distrust, not for his own sake privately, but for that of the whole Church to whom he set forth the true method of prayer. And experience teaches all the pious how necessary this remedy is in those doubts which break into all our prayers, and make our earnestness and ardor in prayer grow dull and cold within us, or at least we pray without any composed or tranquil confidence, and this trembling vitiates whatever we had formerly conceived. As, therefore, this daily happens to all the pious when they leave off the duty of prayer for even a short period, and some doubt draws them off and shuts the door of familiar access to God, this is the reason why Daniel so often repeats the sentence, Do thou, O Lord, hear the prayer of thy. servant David also inculcates such sentiments in his prayers, and has the greatest necessity for acting so. And those who are truly exercised in praying feel how God’s servants have good cause for such language whenever they pray to him. But I will complete the rest to-morrow.

This short clause breathes a wonderful fervor and vehemence of prayer; for Daniel pours forth his words as if he were carried out of himself. God’s children are often in an ecstasy in prayer; they moan and plead with God, use various modes of speech and much tautology, and cannot satisfy themselves. In forms of speech, indeed, hypocrites are sometimes superior; they not only rival God’s sincere worshippers, but are altogether carried along by outward pomps, and by a vast heap of words in their prayers, they arrive at much elegance and splendor, and even become great rhetoricians. But Daniel here only displays some portion of his feelings; there is no doubt of his wishing to bear witness to the whole Church how vehemently and fervently he prayed with the view of inflaming others with similar ardor. In this verse, he says, O my God, incline thine ear and hear. It would have been sufficient simply to have said, hearken; but as God seemed to remain deaf notwithstanding so many prayers and entreaties, the Prophet begs him to incline his ear. There is a silent antithesis here, because the faithful had seemed to be uttering words to the deaf, while their groans had been continually carried upwards to heaven during seventy years without the slightest effect. He adds next, open thine eyes and see. For God’s neglecting to answer must have cast down the hopes of the pious, because the Israelites were treated so undeservedly. They were oppressed by every possible form of reproach, and suffered the most grievous molestation in their fortunes as well as in everything else. Yet God passed by all these calamities of his people, as if his eyes were shut; and for this reason Daniel now prays him to open his eyes. It is profitable to notice these circumstances with diligence, for the purpose of learning how to pray to God; first, when at peace and able to utter our petitions without the slightest disquietude, and next, when sorrow and anxiety seize upon all our senses, and darkness everywhere surrounds us; even then our prayers should be steadily continued in the midst of these great obstacles. And we gather at the same time, while God presses us to the very extremity of our lives, how we ought to be still more importunate, because the new object; of this our severe affliction, is to awaken us amidst our slothfulness. Thus it is said in the Psalms, (Psa 32:6,) The saint will approach thee in an accepted time. Our opportunity arises when the very vast necessities overwhelm us, because God then stirs us up, and, as I have said, corrects our slowness. Let us learn, therefore, to accustom ourselves to vehemence in prayer whenever God urges and incites us by stimulus of this kind.

He next says, Look upon our desolation’s — of this we have already said enough — and on the city on which thy name is called Again Daniel sets before himself the sure foundation of his confidence, — Jerusalem had been chosen as God’s sanctuary. We know God’s adoption to have been without repentance, as Paul says. (Rom 11:29.) Daniel, therefore, here takes the very strongest method of appealing to God’s honor, by urging his wish to be worshipped on Mount Zion, and by his destining Jerusalem for himself as a royal seat. The phrase, to be called by God’s name, means, reckoning either the place or the nation as belonging to God. For God’s name is said to be called upon us, when we profess to be his people, and he distinguishes us by his mark, as if he would openly shew to the eyes of mankind his recognition of our profession. Thus God’s name was called upon Jerusalem, because his election had been celebrated already for many ages, and he had also gathered together one peculiar people, and pointed out a place where he wished sacrifices to be offered.

He adds afterwards, Because we do not pour forth our prayers before thy face upon or through our own righteousness, ( כי ki, “but,” is in my opinion put adversatively here,) but on account of thy many or great mercies Daniel more clearly confirms what was said yesterday, shewing how his hope was founded in God’s mercy alone. But I have stated how he expresses his meaning more clearly by opposing two members of a sentence naturally contrary to each other. Not in our righteousness, says he, but in thy compassion’s Although this comparison is not always put so distinctly, yet this rule must be held — whenever the saints rely upon the grace of God, they renounce at the same time all their merits, and find nothing in themselves to render God propitious. But this passage must be diligently noticed, where Daniel carefully excludes whatever opposes God’s gratuitous goodness; and he next shews how, by bringing forward anything of their own, as if men could deserve God’s grace, they diminish in an equal degree from his mercy. Daniel’s words also contain another truth, manifesting the impossibility of reconciling two opposite things, viz., the faithful taking refuge in God’s mercy, and yet bringing anything of their own and resting upon their merits. As, therefore, a complete repugnance exists between the gratuitous goodness of God and all the merits of man, how stupid are those who strive to combine them, according to the usual practice of the Papacy! And even now, those who do not yield willingly to God and his word, wish to throw a covering over their error, by ascribing half the praise to God and his mercy, and retaining the remainder as peculiar to man. But all doubt is removed when Daniel places these two principles in opposition to each other, according to my former remark — the righteousness of man and the mercy of God. Our merits, in truth, will no more unite with the grace of God than fire and water, mingled in the vain attempt to seek some agreement between flyings so opposite. He next calls these mercies “great,” as we previously remarked the use of a great variety of words to express the various ways in which the people were amenable to his judgment. Here, therefore, he implores God’s mercies as both many and great, as the people’s wickedness had arrived at its very utmost pitch.

As for the following expression, The people pour down their prayers before God, Scripture seems in some degree at variance with itself, through the frequent use of a different metaphor, representing prayers as raised towards heaven. This phrase often occurs, — O God, we elevate or raise our prayers to thee. Here also, as in other places, the Spirit dictates a different form of expression, representing the faithful as casting down upon the ground their vows and prayers. Each of these expressions is equally suitable, because, as we said yesterday, both repentance and faith ought to be united in our prayers. But repentance throws men downwards, and faith raises them upwards again. At the first glance these two ideas do not seem easily reconciled; but by weighing these two members of a true and logical form of speech, we shall not find it possible to raise our prayers and vows to heaven, without depressing them, so to speak, to the very lowest depths. For on the one hand, when the sinner comes into the presence of God, he must necessarily fall completely down, nay, vanish as if lifeless before him. This is the genuine effect of repentance. And in this way the saints cast down all their prayers, whenever they suppliantly acknowledge themselves unworthy of the notice of the Almighty. Christ sets before us a picture of this kind in the character of the publican, who beats on his breast and begs for pardon with a dejected countenance. (Luk 18:13.) Thus also the sons of God throw down their prayers in that spirit of humility which springs from penitence. Then they raise their prayers by faith for when God invites them to himself, and gives them the witness to his propitious disposition, they raise themselves up and overtop the clouds, yea, even heaven itself. Whence this doctrine also shines forth Thou art a God who hearest prayer, as we read in the Psalms. (Psa 65:2.) In consequence of the faithful determining God to be propitious, they boldly approach his presence, and pray with minds erect, through an assurance that God is well pleased with the sacrifice which they offer. It follows:

Here vehemence is better expressed, as I have previously observed. For Daniel does not display his eloquence, as hypocrites usually do, but simply teaches by his example the true law and method of prayer. Without doubt, he was impelled by singular zeal for the purpose of drawing others with him. God, therefore, worked in the Prophet by his Spirit, to render him a guide to all the rest, and his prayer as a kind of common form to the whole Church. With this intention, Daniel now relates his own conceptions. He had prayed without any witness, but he now calls together the whole Church, and wishes it to become a witness of his zeal and fervor, and invites all men to follow this prescription, proceeding as it does not from himself but from God. O Lord, hear, says he; and next, O Lord, be propitious By this second clause he implies the continual and intentional deafness of the Almighty, because he was deservedly angry with the people. And we ought to observe this, because we foolishly wonder at God’s not answering our prayers as soon as the wish has proceeded from our lips. Its reason, too, must be noticed. God’s slowness springs from our coldness and dullness, while our iniquities interpose an obstacle between ourselves and his ear. Be thou, therefore, propitious, O Lord, that thou mayest hear. So the sentence ought to be resolved. He afterwards adds, O Lord, attend By this word Daniel means to convey, that while the people had in many ways and for a length of time provoked God’s anger, they were unworthily oppressed by impious and cruel enemies, and that this severe calamity ought to incline God to pity them. O Lord, therefore, he says, attend and do not delay Already God had cast away his people for seventy years, and had suffered them to be so oppressed by their enemies, as to cause the faithful the utmost mental despondency. Thus we perceive how in this passage the holy Prophet wrestled boldly with the severest temptation. He requests God not to delay or put off. Seventy years had already passed away since God had formally cast off his people, and had refused them every sign of his good will towards them.

The practical inference from this passage is the impossibility of our praying acceptably, unless we rise superior to whatever befalls us; and if we estimate God’s favor according to our own condition, we shall lose the very desire for prayer, nay, we shall wear away a hundred times over in the midst of our calamities, and be totally unable to raise our minds up to God. Lastly, whenever God seems to have delayed for a great length of time, he must be constantly entreated not to delay He next adds, For thine own sake, O, my God. Again, Daniel reduces to nothing those sources of confidence by which hypocrites imagine themselves able to obtain God’s favor. Even if one clause of the sentence is not actually the opposite of the other, as it was before, yet when he says, for thy sake, we may understand the inference to be, therefore not for our own sakes. He confirms this view by the remainder of the context, For thy sake, O my God, because thy name has been invoked upon thy city, says he, and upon thy people We observe, then, how Daniel left no means untried for obtaining his request, although he relied on his gratuitous adoption, and never doubted God’s propitious feelings towards his own people. He finds indeed no cause for them either in mortals or in their merits, but he wishes mankind perpetually to behold his benefits and to continue steadfast to the end. It follows: —

As to the translation, some take it as I do; others say “flying swiftly,” implying fatigue and alacrity. Some derive the word for “flying” from עוף , gnof, which signifies to fly, and they join it with its own participle, which is common Hebrew; others again think it derived from יעף , yegnef; signifying to fatigue, and then explain it metaphorically as flying hastily. ¹⁰⁸

Here Daniel begins to shew us that his prayers were by no means useless, nor yet without their fruit, as Gabriel was sent to elevate his mind with confidence, and to lighten his grief by consolation. He next sets him forth as a minister of the grace of God to the whole Church, to inspire the faithful with the hope of a speedy return to their country, and to encourage them to bear their afflictions until God should open a way for their return. Next, as to ourselves, we need not wonder at God’s refusing at times an answer to our prayers, because those who seem to pray far better than the rest scarcely possess a hundredth part of the zeal and fervor required. On comparing our method of prayer with this vehemence of the Prophet, surely we are in truth very far behind him; and it is by no means surprising, if, while the difference is so great, the success should be so dissimilar. And yet we may be assured that our prayers will never be in vain, if we follow the holy Prophet at even a long interval. If the limited amount of our faith hinders our prayers from emulating the Prophet’s zeal, yet God will nevertheless listen to them, so long as they are founded in faith and penitence. Daniel says, therefore, While I was as yet speaking, and praying, and confessing my sin and the sin of my people Israel First of all, we must notice how the Holy Spirit here purposely dictated to the Prophet, how God’s grace would be prepared for and extended to all the wretched who fly to it and implore it. The Prophet, therefore, shews why we are so destitute of help, for if pain occasions so much groaning, yet we never look up to God, from whom consolation is always to be sought in all evils. He thus exhorts us to the habit of prayer by saying his requests were heard. He does not bring forward any singular example, but, as I have already said, he pronounces generally that the prayers of those who seek God as a deliverer will never be either vain or unfruitful. I have shewn how our supplications do not always meet with either the same or equal attention, since our torpor requires God to differ in the help which he supplies. But in this way the Prophet teaches us how those who possess true faith and repentance, however slight, will never offer up their prayers to God in vain.

He next adds what is necessary to conciliate God’s favor, namely, that men should anticipate God’s judgment by condemning themselves. So he asserts, He confessed his sin and that of his people He does not speak here of one kind of sin, but under the word חטא , cheta, he comprehends all kinds of wickedness; as if he had said, when I was confessing myself as steeped in sin and drowned in iniquity, I confessed the same on behalf of my people. We must notice also the phrase, the sin of my people Israel He might have omitted this noun, but he wished to testify before God to the Church being guilty and without the slightest hope of absolution, unless God, whom they had so deservedly offended, was graciously pleased to reconcile them to himself. But the first clause is more worthy of notice, where Daniel relates the confession of his own sins before God. We know what Ezekiel says, or rather the Spirit speaking through his mouth. (Eze 14:14.) For God names the three most perfect characters which had then existed in the world, and includes Daniel among them, although he was then living. Although Daniel was an example of angelic justice, and is celebrated by so remarkable an honor, yet, if even he were before me, and were to entreat me for this state, I would not listen to him, but I would free him only on account of his own righteousness. As, therefore, God so extols his own Prophet, and raises him on high as if he were beyond all the pollution and vices of the world, where shall we find a man upon earth who can boast himself free from every stain and failing? Let the most perfect characters be brought before us — what a difference between them and Daniel! But even he confesses himself a sinner before God, and utterly renounces his own righteousness, and openly bears witness to his only hope of salvation being placed in the mere mercy of God. Hence Augustine with much wisdom often cites this passage against the followers of Pelagius and Celestius. We are well aware with what specious pretenses these heretics obscured God’s grace, when they argued that God’s sons ought not always to remain in prison, but to reach the goal. The doctrine indeed is passable enough, that the sons of God ought to be free from all fault, but where is such integrity really found? Augustine, therefore, with the greatest propriety, always replied to those triflers by shewing that no one ever existed so just in this world as not to need God’s mercy. For had there been such a character, surely the Lord, who alone is a fitting judge, could have found him. But he asserts his servant Daniel to be among the most perfect, if three only are taken from the beginning of the world. But as Daniel casts himself into the flock of sinners, not through any feigned pretense or humility, but when uttering the fullness of his mind before God, who shall now claim for himself greater sanctity than this? When, therefore, I confess my sins before the face of my God Here surely there is no fiction, whence it follows that those who pretend to this imaginary perfection are demons in human shape, as Castalio and other cynics, or rather dogs like him.

We must therefore cling to this principle: no man, even if semi-angelic, can approach God, unless he conciliates his favor by sincere and ingenuous confession of his sins, as in reality a criminal before God. This, then, is our righteousness, to confess ourselves guilty in order that God may gratuitously absolve us. These observations, too, respecting the Israelites concern us also, as we observe from the direction which Christ has given us to say, Forgive us our trespasses. (Mat 6:12; Luk 11:4.) For whom did Christ wish to use this petition? Surely all his disciples. If any one thinks that he has no need of this form of prayer, and this confession of sin, let him depart from the school of Christ, and enter into a herd of swine.

He now adds, Upon the mountain of the sanctuary of my God. Here the Prophet suggests another reason for his being heard, namely, his anxiety for the common welfare and safety of the Church. For whenever any one studies his own private interests, and is careless of his neighbor’s advantage, he is unworthy to obtain anything before God. If, therefore, we desire our prayers to be pleasing to God, and to produce useful fruit, let us learn to unite the whole body of the Church with us, and not only to regard what is expedient for ourselves, but what will tend to the common welfare of all the elect people. While, therefore, says he, I was yet speaking, and in the midst of my prayer It appears that Daniel prayed not only with his affections, but broke forth into some outward utterance. It is quite true that this word is often restricted to mental utterance; for even when a person does not use his tongue, he may be said to speak when he only thinks mentally within himself. But since Daniel said, When I was yet speaking in my prayer, he seems to have broken forth into some verbal utterance; for although the saints do not intend to pronounce anything orally, yet zeal seizes upon them, and words at times escape them. There is another reason also for this: we are naturally slow, and then the tongue aids the thoughts. For these reasons Daniel was enabled not only to conceive his prayers silently and mentally, but to utter them verbally and orally.

He next adds, Gabriel came; but I cannot complete my comments on this occurrence today.

In the last Lecture we explained the appearance of the angel to Daniel, who satisfied the eagerness of his desires. For he prayed with great earnestness when he perceived the time to have elapsed which God had fixed beforehand by the mouth of Jeremiah, while the people still remained in captivity. (Jer 25:11.) We have shewn how the angel was sent by God to the holy Prophet, to alleviate his sorrow and to remove the pressure of his anxiety. He called the angel a man, because he took the form of a man, as we have already stated. One thing only remains — his saying, the vision was offered to him about the time of the evening sacrifice Already seventy years had passed away, during which Daniel had never observed any sacrifice offered; and yet he still mentions sacrifices as if he were in the habit of attending daily in the Temple, which was not really in existence. Whence it appears how God’s servants, though deprived of the outward means of grace for the present moment, are yet able to make them practically useful by meditating upon God, and the sacrifices, and other rites, and ceremonies of His institution. If any one in these days is cast into prison, and even prohibited from enjoying the Lord’s Supper to the end of his life, yet he ought not on that account to cast away the remembrance of that sacred symbol; but should consider within himself every day, why that Supper was granted us by Christ, and what advantages he desires us to derive from it. Such, then, we perceive were the feelings of the holy Prophet, because he speaks of these daily sacrifices as if then in actual use. Yet we know them to have been abolished, and he could not have been present at them for many years, although during that period the Temple was standing. Now let us go forward, —

Here the angel prepares the Prophet’s mind by saying, he came from heaven to teach him. I went forth, says he, to cause thee to understand. For Daniel ought to understand from this angel’s duty, what he ought himself to do. As God had deigned to honor him so highly by setting before him one of his angels as his master and teacher, the Prophet ought not to neglect so singular a favor, lest he should seem ungrateful to God. We now understand why the angel testifies to his coming to teach the Prophet And we also ought to reflect upon this whenever we enter God’s Temple, or read any passage of holy Scripture, and acknowledge teachers to be sent to us from God to assist us in our ignorance, and to interpret the Scriptures for us. We ought also to admit Scripture to be given to us to enable us to find there whatever would otherwise be hidden from us. For God opens, as it were, his own heart to us, when he makes known to us his secrets by means of the Law, and the Prophets, and his Apostles also. Thus, Paul shews the gospel to be preached for the obedience of the faith, (Rom 1:5;) as if he had said, we shall not escape with impunity, unless we obediently embrace the doctrine of the gospel; otherwise, we do our utmost to frustrate the designs of God and elude his counsels, unless we faithfully obey his word. It follows, —

Here the angel not only exacts docility from the Prophet, but also exhorts him to greater attention. We shall afterwards perceive that this singular and extraordinary prophecy needed no common study. This is the reason why the angel not only commands Daniel to receive his message with the obedience of faith, but also to pay greater attention than usual, because this was an important and singular mystery. He states first of all — the word went forth from the time when the Prophet began to pray I will not delay by reciting the opinions of others, because I think I understand the genuine sense of the passage; namely, God heard the prayers of his servant, and then promulgated what he had already decreed. For by the word “went forth” he expresses the publication of a decree which had formerly been made; it was then issued just as the decrees of princes are said to go forth when they are publicly spread abroad. God had determined what he would do, directly Daniel had ceased, for God’s counsel would never fail of its accomplishment; but he here points out the impossibility of the prayers of his saints being in vain, because he grants them the very thing which he would have bestowed had they not prayed for them, as if he were obedient to their desires, and approved of their conduct. It is clear enough, that we can obtain nothing by our prayer, without God’s previous determination to grant it; yet these points are not contrary to each other; for God attends to our prayers, as it is said in the Psalms, — -He performs our wishes, and yet executes what he had determined before the creation of the world. (Psa 145:19.) He had predicted by Jeremiah, (Jer 25:11,) as we have remarked before, the close of the people’s exile in seventy years; Daniel already knew this, as he related at the beginning of the chapter, yet he did not relax in his prayers, for he knew that God’s promises afford us no ground or occasion for sloth or listlessness. The Prophet, therefore, prayed, and God shews how his desires were by no means vain as they concerned the welfare of the whole Church. He next states — the word went forth as soon as Daniel began to pray; that is, as soon as he opened his lips he was divinely answered. He afterwards adds, he came to make this known, because, says he, thou art a desirable man Some take the word “desirable” actively, as if Daniel glowed with intense zeal; but this is forced and contrary to the usage of the language. Without doubt, the Prophet uses the word in the sense of acceptance with God, and the majority of interpreters fully agree with me. The angel therefore announces his arrival on behalf of Daniel, because he was in the enjoyment of God’s favor. And this is worthy of notice, for we gather from the passage the impossibility of our vows and prayers acquiring favor for us before God, unless we are already embraced by his regards; for in no other way do we find God propitious, than when we flee by faith to his loving-kindness. Then, in reliance upon Christ as our Mediator and Advocate, we dare to approach him as sons to a parent. For these reasons our prayers are of no avail before God, unless they are in some degree founded in faith, which alone reconciles us to God, since we can never be pleasing to him without pardon and remission of sins. We observe also, the sense in which the saints are said to please God by their sometimes failing to obtain their requests. For Daniel was subject to continual groaning for many years, and was afflicted by much grief; and yet he never perceived himself to have accomplished anything worthy of his labors. he might really conclude all his labor to be utterly lost, after praying so often and so perseveringly without effect. But the angel meets him finally and testifies to his acceptance with God, and enables him to acknowledge that he had not suffered any repulse, although he had failed to obtain the object of his earnest desires. Hence, when we become anxious in our thoughts, and are induced to despair through the absence of all profit or fruit from our prayers, and through the want of an open and immediate answer, we must derive this instruction from the angel’s teaching, Daniel, who was most acceptable to God, was heard at length, without being permitted to see the object of his wishes with his bodily eyes. He died in exile, and never beheld the performance of the Prophet’s prophecies concerning the happy state of the Church, as if immediately preparing to celebrate its triumphs. At the end of the verse, as I have already mentioned, the angel stimulates Daniel to greater zeal, and urges him to apply his mind and all his senses attentively to understand the prophecy which the angel was commanded to bring before him. It now follows, —

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

Daniel here repeats the divisions of time already mentioned. He had previously stated seventy weeks; but he now makes two portions, one of seven weeks, and the other of sixty-two. There is clearly another reason why he wished to divide into two parts the number used by the angel. One portion contains seven weeks, and the other sixty-two; a single week is omitted which will afterwards be mentioned. The Jews reject seven weeks from the rule of Herod to that of Vespasian. I confess this to be in accordance with the Jewish method of speech; instead of sixty-two and seven, they will say seven and sixty-two; thus putting the smaller number first. The years of man (says Moses) shall be twenty and a hundred, (Gen 6:3) the Greeks and Latins would say, shall be a hundred and twenty years. I confess this to be the common phrase among the Hebrews; but here the Prophet is not relating the continuance of any series of years, as if he were treating of the life of a single man, but he first marks the space of seven weeks, and then cuts off another period of sixty-two weeks. The seven weeks clearly precede in order of time, otherwise we could not sufficiently explain the full meaning of the angel.

We shall now treat the sense in which the going forth of the edict ought to be received. In the meantime, it cannot be denied that the angel pronounces this concerning the edict which had been promulgated about the bringing back of the people, and the restoration of the city. It would, therefore, be foolish to apply it to a period at which the city was not restored, and no such decree had either been uttered or made public. But, first of all, we must treat what the angel says, until the Christ, the Messiah Some desire to take this singular noun in a plural sense, as if it were the Christ of the Lord, meaning his priests; while some refer it to Zerubbabel, and others to Joshua. But clearly enough the angel speaks of Christ, of whom both kings and priests under the law were a type and figure. Some, again, think the dignity of Christ lessened by the use of the word נגיד , negid, “prince” or “leader,” as if in his leadership there existed neither royalty, nor scepter, nor diadem. This remark is altogether without reason; for David is called a leader of the people, and Hezekiah when he wore a diadem, and was seated on his throne, is also termed a leader. (2Sa 5:2; 2Kg 20:5.) Without doubt, the word here implies superior excellence. All kings were rulers over the people of God, and the priests were endowed with a certain degree of honor and authority. Here, then, the angel calls Christ, leader, as he far surpassed all others, whether kings or priests. And if the reader is not captious, this contrast will be admitted at once.

He next adds, The people shall return or be brought back, and the street shall be built, and the wall, and that, too, in the narrow limit of the times. Another argument follows, — namely, after sixty-two weeks Christ shall be cut off. This the Jews understand of Agrippa, who certainly was cut off when Augustus obtained the empire. In this they seek only something to say; for all sound and sensible readers will be perfectly satisfied that they act without either judgment or shame, and vomit forth whatever comes into their thoughts. They are quite satisfied when they find anything plausible to say. That trifler, Barbinel, of whom I have previously spoken, thinks Agrippa has just as much right to be called a Christ as Cyrus; he allows his defection to the Romans, but states it to have been against his will, as he was still a worshipper of God. Although he was clearly an apostate, yet he treats him as by no means worse than all the rest, and for this reason he wishes him to be called the Christ. But, first of all, we know Agrippa not to have been a legitimate king, and his tyranny was directly contrary to the oracle of Jacob, since the scepter had been snatched away from the tribe of Judah. (Gen 49:10.) He cannot by any means be called Christ, even though he had surpassed all angels in wisdom, and virtue, and power, and everything else. Here the lawful government of the people is treated, and this will not be found in the person of Agrippa. Hence the Jewish arguments are altogether futile. Next, another statement is added, he shall confirm the treaty with many. The Jews elude the force of this clause very dishonestly, and without the slightest shame. They twist it to Vespasian and Titus. Vespasian had been sent into Syria and the East by Nero. It is perfectly true, that though a wish to avoid a severe slaughter of his soldiers, he tried all conditions of peace, and enticed the Jews by every possible inducement to give themselves up to him, rather than to force him to the last extremity. Truly enough, then, Vespasian exhorted the Jews to peace, and Titus, after his father had passed over to Italy, followed the same policy; but was this confirming the covenant? When the angel of God is treating events of the last importance, and embracing the whole condition of the Church, their explanation is trifling who refer it to the Roman leaders wishing to enter into a treaty with the people. They attempted either to obtain possession of the whole empire of the East by covenant, or else they determined to use the utmost force to capture the city. This explanation, then, is utterly absurd. It is quite clear that the Jews are not only destitute of all reason when they explain this passage of the continual wrath of God, and exclude his favor and reconciliation with the people, but they are utterly dishonest, and utter words without shame, and throw a mist over the passage to darken it. At the same time their vanity is exposed, as they have no pretext for their comments.

I now come to the Ancient Writers. Jerome, as I stated shortly yesterday, recites various opinions. But before I treat them singly, I must answer in few words, the calumny of that impure and obstinate Rabbi, Barbinel. To deprive the Christians of all confidence and authority, he objects to their mutual differences; as if differences between men not sufficiently exercised in the Scriptures, could entirely overthrow their truth. Suppose, for instance, that I were to argue against him, the absence of consent among the Jews themselves. If any one is anxious to collect their different opinions, he may exult as a conqueror in this respect, as there is no agreement between the Rabbis. Nay, he does not point out the full extent of the differences which occur among Christians, for I am ready to concede far more than he demands. For that brawler was ignorant of all things, and betrays only petulance and talkativeness. His books are doubtless very plausible among the Jews who seek nothing else. But he takes as authorities with us, Africanus and Nicolaus de Lyra, Burgensis, and a certain teacher named Remond. He is ignorant of the names of Eusebius, ¹¹⁹ Origen, Tertullian, Hippolytus, Apollinaris, Jerome, Augustine, and other similar writers. We here perceive how brazen this prater is, who dares to babble about matters utterly beyond his knowledge. But as I have stated, I allow many differences among Christians. Eusebius himself agrees with the Jews in referring the word “Christ” to the priests, and when the angel speaks of the death of Christ, he thinks the death of Aristobulus, who was slain, is intended here. But this is altogether foolish. He is a Christian, you will say; true, but he fell into ignorance and error. The opinion of Africanus is more to the point, but the time by no means accords with that of Darius the son of Hystaspes, as I shall afterwards show. He errs again on another chapter, by taking the years to be lunar ones, as Lyranus does. Without doubt, this was only a cavil of his; through not finding their own years suit, they thought the whole number might be made up, by using intercalary years together with the 490. For before the year was adjusted to the course of the sun, the ancients were accustomed to reckon twelve lunar months, and afterwards to add another. The whole number of years may be made up according to their imagination, if we add those additional periods to the years here enumerated by the Prophet. But I reject this altogether. Hippolytus also errs in another direction; for he reckons the seven weeks as the time which elapsed between the death and resurrection of Christ, and herein he agrees with the Jews. Apollinaris also is mistaken, for he thinks we must begin at Christ’s birth, and then extends the prophecy to the end of the world. Eusebius also, who contends with him in a certain passage, takes the last week for the whole period which must elapse till the end of the world shall arrive. I therefore am ready to acknowledge all these interpretations to be false, and yet I do not allow the truth of God to fail.

How, therefore, shall we arrive at any certain conclusion? It is not sufficient to refute the ignorance of others, unless we can make the truth apparent, and prove it by clear and satisfactory reasons. I am willing to spare the names of surviving commentators, and of those who have lived during our own times, yet I must say what will prove useful to my readers; meanwhile, I shall speak cautiously, because I am very desirous of being silent upon all points except those which are useful and necessary to be known. If any one has the taste and the needful leisure to inquire diligently into the time here mentioned, Oecolampadius rightly and prudently admonishes us, that we ought to make the computation from the beginning of the world. For until the ruin of the Temple and the destruction of the city, we can gather with certainty the number of years which have elapsed since the creation of the world; here there is no room for error. The series is plain enough in the Scriptures. But after this they leave the reader to other sources of information, since the computation from the overthrow of the Temple is loose and inaccurate, according to Eusebius and others. Thus, from the return of the people to the advent of Christ 540 years will be found to have elapsed. Thus we see how impossible it is to satisfy sensible readers, if we only reckon the years in the way Oecolampadius has done. ¹²⁰

Philip Melancthon, who excels in genius and learning, and is happily versed in the studies of history, fakes a double computation. He begins one plan from the second year of Cyrus, that is, from the commencement of the Persian monarchy; but he reckons the seventy weeks to be finished about the death of Augustus, which is the period of the birth of Christ. When he arrives at the baptism of Christ, he adds another method of reckoning, which commences at the times of Darius: and as to the edict here mentioned, he understands it to have been promulgated by Darius the son of Hystaspes, since the building of the Temple was interrupted for about sixty-six years. As to this computation, I cannot by any means approve of it. And yet I confess the impossibility of finding any other exposition of what the angel says — until Christ the Leader, unless by referring it to the baptism of Christ.

These two points, then, in my judgment, must be held as fixed; first, the seventy weeks begin with the Persian monarchy, because a free return was then granted to the people; and secondly, they did not terminate till the baptism of Christ, when he openly commenced his work of satisfying the requirements of the office assigned him by his father. But we must now see how this will accord with the number of years. I confess here, the existence of such great differences between ancient writers, that we must use conjecture, because we have no certain explanation to bring forward, which we can point out as the only sufficient one. I am aware of the various calumnies of those who desire to render all things obscure, and to pour the darkness of night upon the clearest daylight. For the profane and the skeptical catch at this directly; for when they see any difference of opinion, they wish to shew the uncertainty of all our teaching. So if they perceive any difference in the views of various interpreters, even in matters of the smallest moment, they conclude all things to be involved in complete darkness. But their perverseness ought not to frighten us, because when any discrepancies occur in the narratives of profane historians, we do not pronounce the whole history fabulous. Let us take Grecian history, — how greatly the Greeks differ from each other? If any should make this a pretext for rejecting them all, and should assert all their narrations to be false, would not every one condemn him as singularly impudent? Now, if the Scriptures are not self-contradictory, but manifest slight diversities in either years or places, shall we on that account pronounce them entirely destitute of credit? We are well aware of the existence of some differences in all histories, and yet this does not cause them to lose their authority; they are still quoted, and confidence is reposed in them.

With respect to the present passage, I confess myself unable to deny the existence of much controversy concerning these years, among all the Greek and Latin writers. This is true: but, meanwhile, shall we bury whatever has already past, and think the world interrupted in its course? After Cyrus had transferred to the Persians the power of the East, some kings must clearly have followed him, although it is not evident who they were, and writers also differ about. the period and the reigns of each of them, and yet on the main points there is a general agreement. For some enumerate about 200 years; others 125 years; and some are between the two, reckoning 140 years. Whichever be the correct statement, there was clearly some succession of the Persian kings, and many additional years elapsed before Alexander the Macedonian obtained the monarchy of the whole East. This is quite clear. Now, from the death of Alexander the number of years is well known. Philip Melancthon cites a passage from Ptolemy which makes them 292; and many testimonies may be adduced, which confirm that period of time. If any object, the number of years might be reckoned by periods of five years, as the Romans usually did, or by Olympiads, with the Greeks, I confess that the reckoning by Olympiads removes all source of error. The Greeks used great diligence and minuteness, and were very desirous of glory. We cannot say the same of the Persian empire, for we are unable accurately to determine under what Olympiad each king lived, and the year in which he commenced his reign and in which he died. Whatever conclusion we adopt, my previous assertion is perfectly true, — if captious men are rebellious and darken the clear light of history, yet, they cannot wrest this passage from its real meaning, because we can gather from both the Greek and Latin historians, the whole sum of the times which will suit very clearly this prophecy of Daniel. Whoever will compare all historical testimony with the desire of learning, and, without any contention, will carefully number the years, he will find it impossible to express them better than by the expression of the angel — seventy weeks. For example, let any studious person, endued with acuteness, experience, and skill, discover whatever has been written in Greek and Latin, and distinguish the testimony of each writer under distinct heads, and afterwards compare the writers together, and determine the credibility of each, and how far each is a fit and classical authority, he will find the same result as that here given by the Prophet. This ought to be sufficient for us. But, meanwhile, we must remember how our ignorance springs chiefly from this Persian custom; whoever undertook a warlike expedition, appointed his son his viceroy. Thus, Cambyses reigned, according to some, twenty years, and according to others, only seven; because the crown was placed on his head during his father’s lifetime. Besides this, there was another reason. The people of the East are notoriously very restless, easily excited, and always desiring a change of rulers. Hence, contentions frequently arose among near relatives, of which we have ample narratives in the works of Herodotus. I mention him among others, as the fact is sufficiently known. When fathers saw the danger of their sons mutually destroying each other, they usually created one of them a king; and if they wished to prefer the younger brother to the elder, they called him “king” with the concurrence of their council. Hence, the years of their reigns became intermingled, without any fixed method of reckoning them. And, therefore, I said, even if Olympiads could never mislead us, this could not be asserted of the Persian empire. While we allow much diversity and contradiction united with great obscurity, still we must always return to the same point, — some conclusion may be found, which will agree with this prediction of the Prophet. Therefore I will not reckon these years one by one, but will only admonish each of you to weigh for himself, according to his capacity, what he reads in history. Thus all sound and moderate men will acquiesce, when they perceive how well this prophecy of Daniel agrees with the testimony of profane writers, in its general scope, according to my previous explanations.

I stated that we must begin with the monarchy of Cyrus; this is clearly to be gathered from the words of the angel, and especially from the division of the weeks. For he says, The seven weeks have reference to the repair of the city and temple No cavils can in any way deprive the Prophet’s expression of its true force: from the going forth of the edict concerning the bringing back of the people and the building of the city, until Messiah the Leader, shall be seven weeks; and then, sixty-two weeks: afterward he adds, After the sixty-two weeks Christ shall be cut off When, therefore, he puts seven weeks in the first place, and clearly expresses his reckoning the commencement of this period from the promulgation of the edict, to what can we refer these seven weeks, except to the times of the monarchy of Cyrus and that of Darius the son of Hystaspes? This is evident from the history of the Maccabees, as well as from the testimony of the evangelist John; and we may collect the same conclusion from the prophecies of Haggai and Zechariah, as the building of the Temple was interrupted during forty-six years. Cyrus permitted the people to build the Temple; the foundations were laid when Cyrus went out to the war in Scythia; the Jews were then compelled to cease their labors, and his successor Cambyses was hostile to this people. Hence the Jews say, (Joh 2:20,) Forty-six years was this Temple in building, and wilt thou build it in three days? They strive to deride Christ because he had said, Destroy this Temple, and I will rebuild it in future days, as it was then a common expression, and had been handed down by their fathers, that the Temple had occupied this period in its construction. If you add the three years during which the foundations were laid, we shall then have forty-nine years, or seven weeks. As the event openly shews the completion of what the angel had predicted to Daniel, whoever wishes to wrest the meaning of the passage, only displays his own hardihood. And must we not reject every other interpretation, as obscuring so clear and obvious a meaning? We must next remember what I have previously stated. In yesterday’s Lecture we saw that seventy weeks were cut off for the people; the angel had also declared the going forth of the edict, for which Daniel had prayed. What necessity, then, is there for treating a certainty as doubtful? and why litigate the point when God pronounces the commencement of this period to be at the termination of the seventy years proclaimed by Jeremiah? It is quite certain, that these seventy years and seventy weeks ought to be joined together. Since, therefore, these periods are continuous, whoever refers this passage to the time of Darius Hystaspes, first of all breaks the links of a chain of events all connected together, and then perverts the whole spirit of the passage; for, as we yesterday stated, the angel’s object was to offer consolation in the midst of sorrow. For seventy years the people had been miserably afflicted in exile, and they seemed utterly abandoned, as if God would no longer acknowledge these children of Abraham for his people and inheritance. As this was the Almighty’s intention, it is quite clear that the commencement of the seventy weeks cannot be otherwise interpreted than by referring it to the monarchy of Cyrus. This is the first point.

We must now turn to the sixty-two weeks; and if I cannot satisfy every one, I shall still content myself with great simplicity, and I trust that all sound and humble disciples of Christ will easily acquiesce in this exposition. If we reckon the years from the reign of Darius to the baptism of Christ, sixty-two weeks or thereabouts will be found to have elapsed. As I previously remarked, I am not scrupulous to a few days or months, or even a single year; for how great is that perverseness which would lead us to reject what historians relate because they do not all agree to a single year? Whatever be the correct conclusion, we shall find about 480 years between the time of Darius and the death of Christ. Hence it becomes necessary to prolong these years to the baptism of Christ, because when the angel speaks of the last week, he plainly states, The covenant shall be confirmed at that time, and then the Messiah shall be cut off As this was to be done in the last week, we must necessarily extend the time to the preaching of the Gospel. And for this reason Christ is called a “Leader,” because at his conception he was destined to be king of heaven and earth, although he did not commence his reign till he was publicly ordained the Master and Redeemer of his people. The word “Leader” is applied as a name before the office was assumed; as if the angel had said, the end of the seventy weeks will occur when Christ openly assumes the office of king over his people, by collecting them from that miserable and horrible dispersion under which they had been so long ground down. I shall put off the rest till to-morrow.

Here Daniel treats of the sixty-two weeks which elapsed between the sixth year of Darius and the baptism of Christ, when the Gospel began to be promulgated, but at the same time he does not neglect the seven weeks of which he had been speaking. For they comprehend the space of time which intervened between the Persian monarchy and the second edict which again granted liberty to the people after the death of Cambyses. After the sixty-two weeks which should succeed the seven former ones, Messiah shall be cut off, says he. Here the angel predicts the death of Christ. The Jews refer this to Agrippa, but this, as we have already observed, is utterly nugatory and foolish. Eusebius and others refer it to Aristobulus, but this is equally destitute of reason. Therefore the angel speaks of the only Mediator, as in the former verse he had said, until Christ the Leader The extension of this to all the priesthood is both forced and absurd. The angel rather means this — Christ should then be manifest to undertake the government of his people; or, in other words, until Messiah shall appear and commence his reign. We have already remarked upon those who erroneously and childishly explain the name “Leader,” as if it were inferior in dignity to that of king. As the angel had used the name “Christ” in the sense of Mediator, so he repeats it in this passage in the same sense. And surely, as he had formerly treated of those singular marks of God’s favor, by which the new Church was to surpass the old, we cannot understand the passage otherwise than of Christ alone, of whom the priests and kings under the Law were equally a type. The angel, then, here asserts, Christ should die, and at the same time he specifies the kind of death by saying, nothing shall remain to him. This short clause may be taken in various senses, yet I do not hesitate to represent the angel’s meaning to be this — Christ should so die as to be entirely reduced to nothing. Some expound it thus, — -the city or the people shall be as nothing to him; meaning, he shall be divorced from the people, and their adoption shall cease, since we know the Jews to have so fallen away from true piety by their perfidy as to be entirely alienated from God, and to have lost the name of a Church. But that is forced. Others think it means, it shall be neither hostile nor favorable; and others, nothing shall remain to him in the sense of being destitute of all help; but all these comments appear to me too frigid. The genuine sense, I have no doubt, is as follows, — the death of Christ should be without any attractiveness or loveliness, as Isaiah says. (Isa 53:2.) In truth, the angel informs us of the ignominious character of Christ’s death, as if he should vanish from the sight of men through want of comeliness. Nothing, therefore, shall remain to him, says he; and the obvious reason is, because men would think him utterly abolished.

He now adds, The leader of the coming people shall destroy the city and the sanctuary Here the angel inserts what rather concerns the end of the chapter, as he will afterwards return to Christ. He here mentions what should happen at Christ’s death, and purposely interrupts the order of the narrative to shew that their impiety would not escape punishment, as they not only rejected the Christ of God, but slew him and endeavored to blot out his remembrance from the world. And although the angel had special reference to the faithful alone, still unbelievers required to be admonished with the view of rendering them without excuse. We are well aware of the supineness and brutality of this people, as displayed in their putting Christ to death; for this event occasioned a triumph for the priests and the whole people. Hence these points ought to be joined together. But; the angel consulted the interests of the faithful, as they would be greatly shocked at the death of Christ, which we have alluded to, and also at his ignominy and rejection. As this was a method of perishing so very horrible in the opinion of mankind, the minds of all the pious might utterly despond unless the angel had come to their relief. Hence he proposes a suitable remedy, The leader of the coming people shall destroy the city and the sanctuary; as if he had said, There is no encouragement for the unbelievers to please and flatter themselves, because Christ was reduced to nothing after a carnal sense; vengeance shall instantly overtake them; the leader of the coming people shall destroy both the city and the sanctuary He names a coming leader, to prevent the unbelievers from resting secure through self-flattery, as if God would not instantly stretch forth his hand to avenge himself upon them. Although the Roman army which should destroy the city and sanctuary did not immediately appear, yet the Prophet assures them of the arrival of a leader with an army which should occasion the destruction of both the city and the sanctuary. Without the slightest doubt, he here signifies that God would inflict dreadful vengeance upon the Jews for their murder of his Christ. That trifler, Barbinel, when desirous of refuting the Christians, says — more than two hundred years elapsed between the destruction of the Temple and the death of Christ. How ignorant he was! Even if we were to withhold all confidence from the evangelists and apostles, yet profane writers would soon convict him of folly. But such is the barbarity of his nation, and so great their obstinacy, that they are ashamed of nothing. As far as we are concerned, we gather with sufficient clearness from the passage how the angel touched briefly upon the future slaughter of the city and the destruction of the Temple, lest the faithful should be overwhelmed with trials in consequence of Christ’s death, and lest the unbelievers should be hardened through this occurrence. The interpretation of some writers respecting the people of the coming leader, as if Titus wished to spare the most beautiful city and preserve it untouched, seems to me too refined. I take it simply as a leader about to come with his army to destroy the city, and utterly to overthrow the Temple.

He afterwards adds, Its end shall be in a deluge Here the angel removes all hope from the Jews, whose obstinacy might lead them to expect some advantage in their favor, for we are already aware of their great stupidity when in a state of desperation. Lest the faithful should indulge in the same feelings with the apostates and rebellious, he says, The end of the leader, Titus, should be in a deluge; meaning, he should overthrow the city and national polity, and utterly put an end to the priesthood and the race, while all God’s favors would at the same time be withdrawn. In this sense his end should be in a deluge Lastly, at the end of the war a most decisive desolation The word נחרצת , nech-retzeth, “a completion,” can scarcely be taken otherwise than as a noun substantive. A plural noun follows, שממות , shem-moth, “of desolation’s” or “devastation’s;” and taken verbally it means “definite or terminated laying waste.” The most skillful grammarians allow that the former of these words may be taken substantively for “termination,” as if the angel had said: Even if the Jews experience a variety of fortune in battle, and have hopes of being superior to their enemies, and of sallying out and prohibiting their foes from entering the city; nay, even if they repel them, still the end of the war shall result in utter devastation, and their destruction is clearly defined. Two points, then, are to be noticed here; first, all hope is to be taken from the Jews, as they must be taught the necessity for their perishing; and secondly, a reason is ascribed for this, namely, the determination of the Almighty and his inviolable decree. It afterwards follows: —

Daniel, now an aged man, had been in Babylon since the very beginning of the prophesied seventy year period of exile. He realized from studying his Bible that this time had almost been accomplished (Jer 25:11, Jer 25:12)."

Daniel realized that God desires us to claim His promises in prayer. Thus, the fulfillment of a divine prophecy can also be understood as an answer to a believer's prayer. Over and over, Christ has promised to come again, yet John closes the revealed Word of God with a prayer: "Even so, come, Lord Jesus" (Rev 22:20)."

Although Daniel is recognized in Scripture as almost uniquely righteous (Eze 14:20), he confesses himself a sinner and even as sharing in the sins of his nation."

Angels fly very swiftly but not instantaneously. Gabriel flew from God's presence above all heavens to Daniel's presence on Earth in the time it took for Daniel to pray his prayer of seventeen verses in length."

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.

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."

The 490 year period begins with the commandment to rebuild the holy city. Some have taken this to be the decree of the emperor Cyrus, in about 536 b.c., recorded by Ezra. This is unlikely because that commandment only decreed the rebuilding of the temple (Ezr 1:3). Evidently, there was no formal commandment to rebuild the city itself until the time of Nehemiah, when a later Persian emperor, Artaxerxes, did make such a decree (Neh 2:4-8). This was in about 446 b.c.

The 490 year period is divided into three components, 49 years, 434 years, and 7 years in duration. The first was evidently to be occupied with the actual completion of the streets and walls of the city, in "troublous times," as described in the books of Nehemiah and Malachi. Perhaps most significantly, the 49 year period did terminate with Malachi's prophecy, which marked the close of Old Testament revelation.

After the 49 year period was to be another period of 434 years before Messiah would come as Prince of Israel. This period between the two Testaments was marked by the fulfillment of some of Daniel's other prophecies - the fall of Persia, the rise of Greece, then of the great Roman empire and, in Israel, the conflicts with Egypt and Syria and the wars of the Maccabees. In all, there would be 69 weeks, or 483 years, "unto the Messiah the Prince.""

If the 483 year period began in 446 b.c., its terminus would seem to be in a.d. 37. However, there is much evidence that what might be called a prophetic year was 360 days instead of 365 1/4. The original created year was apparently twelve 30 day months (compare Gen 7:11, Gen 7:24; Gen 8:3, Gen 8:4). Also, the year associated with the end-times seems to be the same (Rev 11:2, Rev 11:3). If this factor is applied to the 70-week prophecy, then 483 calendar years would only be 476 prophetic years. Allowing for the fact that Jesus was actually born about 4 b.c. (this was the date when King Herod died, soon after Jesus was born), then the terminal date of the prophecy becomes sometime in a.d. 30, the year when Jesus was between 33 and 34 years of age. This is the year of His crucifixion, when He was "cut off, but not for Himself." This prophecy was given in about 536 b.c., well over half a millennium before its fulfillment. The probability that Daniel could guess the date of the manifestation and crucifixion of the Messiah is essentially zero. Only supernatural inspiration can account for fulfilled prophecies like this. In fact, these events were fulfilled almost two centuries even after the date assigned to Daniel by scholars who deny that such prophecies can be valid!

The "prince that shall come" is obviously not "Messiah the prince," for He will have been "cut off." In the context of the previous prophecies given by Daniel, this prince can be none other than "the king of fierce countenance" of the preceding chapter (Dan 8:23).

The city and sanctuary were destroyed by the Roman general (later emperor) Titus in a.d. 70. This would indicate that the coming evil prince would be a great leader from one of the many nations which eventually developed out of the old Roman empire.

The "flood" marking the end of the destruction of Jerusalem can also be translated "overflowing," probably referring to the great dispersion of the Jews into all nations, enforced by the Romans in a.d. 135.

A better translation might be, "and unto the end wars and desolations are determined." When Messiah, the Prince of Peace, was "cut off," peace was permanently cut off from the world as well. This is another remarkable prophecy. In the 1900-plus years since, there have been "wars and rumors of wars" (Mat 24:6) in one part of the world or another practically every year. In the current world (1995), over forty local wars are raging in various parts of the world."

am 3466, bc 538

Darius : Dan 1:21, Dan 5:31, Dan 6:1, Dan 6:28, Dan 11:1

Ahasuerus : This was the Astyages of the heathen historians; as we learn from Tobit 14:15, where the taking of Nineveh is ascribed to Nebuchadnezzar and Assuerus, who were the same with Nabopolassar and Astyages.

which : or, in which he, etc

understood : Dan 8:15, Dan 8:16; Psa 119:24, Psa 119:99, Psa 119:100; Mat 24:15; Mar 13:14; Act 8:34; 1Ti 4:13; 2Ti 3:15-17; 1Pe 1:10-12; 2Pe 1:19-21; Rev 1:3

to Jeremiah : 2Ch 36:21; Jer 25:11, Jer 25:12, Jer 27:7, Jer 29:10; Zec 7:5

the desolations : Psa 74:3-7, Psa 79:1, Psa 79:2; Isa 6:11, Isa 6:12, Isa 24:10-12, Isa 64:10; Jer 7:34, Jer 25:18; Jer 26:6, Jer 26:18; Lam 1:1; Mic 3:12

I set : Dan 6:10; Neh 1:4-11; Psa 102:13-17; Jer 29:10-13, Jer 33:3; Eze 36:37; Jam 5:16-18

with : Dan 10:2, Dan 10:3; Ezr 8:21, Ezr 9:5, Ezr 10:6; Neh 1:4, Neh 9:1; Est 4:1-3, Est 4:16; Psa 35:13; Psa 69:10,Psa 69:11; Isa 22:12; Joe 1:13, Joe 2:12; Jon 3:6-9; Luk 2:37; Act 10:30; Jam 4:8-10

made : Dan 9:5-12; Lev 26:40-42; 1Ki 8:47-49; 2Ch 7:14; Neh 9:2, Neh 9:3; Psa 32:5; Jer 3:13; 1Jo 1:8-10

the great : Exo 20:6, Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Deu 5:10, Deu 7:9; 1Ki 8:23; Neh 1:5, Neh 9:32; Jer 32:17-19; Mic 7:18-20; Nah 1:2-7; Luk 1:72; Rom 8:28; Jam 1:12; Jam 2:5; 1Jo 5:2, 1Jo 5:3

have sinned : Dan 9:15; 1Ki 8:47-50; 2Ch 6:37-39; Ezr 9:6; Neh 1:6-8, Neh 9:33, Neh 9:34; Psa 106:6; Isa 64:5-7; Jer 3:25, Jer 14:7

departing : Psa 18:21, Psa 119:102; Isa 59:13; Eze 6:9; Hos 1:2; Mal 3:7; Heb 3:12

have we : Dan 9:10; 2Ki 17:13, 2Ki 17:14; 2Ch 33:10, 2Ch 36:15, 2Ch 36:16; Isa 30:10,Isa 30:11; Jer 6:16, Jer 6:17; Jer 7:13, Jer 7:25, Jer 7:26, Jer 25:3-7, Jer 26:5, Jer 29:19, Jer 32:32, Jer 32:33, Jer 44:4, Jer 44:5, Jer 44:16; Zec 1:4-6; Zec 7:8-12; Mat 21:34-40, Mat 23:37; Luk 20:10-12; Act 7:51, Act 7:52, Act 13:27; 1Th 2:15, 1Th 2:16

our kings : Ezr 9:7; Neh 9:32, Neh 9:34

righteousness : Dan 9:8, Dan 9:14; Deu 32:4; Ezr 9:13; Neh 9:33; Psa 51:4, Psa 51:14, Psa 119:137; Jer 12:1; Luk 23:40,Luk 23:41

belongeth unto thee : or, thou hast, etc

unto us : Ezr 9:6, Ezr 9:7; Psa 44:15; Isa 45:16; Jer 2:26, Jer 2:27, Jer 3:25; Eze 16:63, Eze 36:31; Rom 6:21

near : Deu 4:27; 2Ki 17:6, 2Ki 17:7; Isa 11:11; Jer 24:9; Amo 9:9; Act 2:5-11

whither : Lev 26:33, Lev 26:34

to us : Dan 9:6, Dan 9:7

because : Jer 14:20; Lam 1:7, Lam 1:8, Lam 1:18, Lam 3:42, Lam 5:16

To the Lord : From God’ s goodness flow His mercies; and from His mercies, forgiveness. Dan 9:7; Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Neh 9:17, Neh 9:31; Psa 62:12, Psa 86:5, Psa 86:15, Psa 130:4, Psa 130:7; Psa 145:8, Psa 145:9; Isa 55:7, Isa 63:7; Lam 3:22, Lam 3:23; Jon 4:2; Mic 7:18, Mic 7:19; Eph 1:6-8, Eph 2:4-7

though : Dan 9:5; Neh 9:18, Neh 9:19, Neh 9:26-28; Psa 106:43-45; Jer 14:7; Eze 20:8, Eze 20:9, Eze 20:13

which : Dan 9:6; 2Ki 17:13, 2Ki 18:12; Ezr 9:10,Ezr 9:11; Neh 9:13-17; Heb 1:1

all : 2Ki 17:18-23; Isa 1:4-6; Jer 8:5-10, Jer 9:26; Eze 22:26-31

the curse : Lev. 26:14-46; Deu 27:15-26, 28:15-68, Deu 29:20-29, Deu 30:17-19, Deu 31:17, Deu 31:18; Deut. 32:19-42

confirmed : Isa 44:26; Lam 2:17; Eze 13:6; Zec 1:8; Mat 5:18; Rom 15:8

our judges : 1Ki 3:9; Job 12:17; Psa 2:10, Psa 148:11; Pro 8:16

for under : The destruction of Jerusalem by the Romans, and the condition of the Jews during almost eighteen centuries, have far more exceeded all the miseries of the capture of Jerusalem by the Chaldeans, and in the Babylonish captivity, than those miseries exceeded the judgments inflicted on other nations; for the guilt of crucifying the Messiah, and rejecting his gospel, was immensely more atrocious than all their other transgressions. Lam 1:12, Lam 2:13, Lam 4:6; Eze 5:9; Joe 2:2; Amo 3:2; Mat 24:21; Mar 13:19; Luk 21:22

As it is : Thus every succeeding part of the Sacred writings attests and prove the Divine authority of the preceding. The history relates the fulfilment of former predictions; and then new prophecies are add, which future events accomplish, and thus demonstrate their inspiration to the latest ages. Dan 9:11; Lev. 26:14-46; Deut. 28:15-68; Isa 42:9; Lam 2:15-17; Joh 10:35

made we not our prayer before : Heb. intreated we not the face of, Job 36:13; Isa 9:13; Jer 2:30, Jer 5:3; Hos 7:7, Hos 7:10,Hos 7:14

that we : Deu 29:4; Psa 85:4, Psa 119:18, Psa 119:27, Psa 119:73; Isa 64:7; Jer 31:18, Jer 44:27; Lam 5:21; Luk 24:45; Joh 6:45, Joh 8:32; Eph 1:17, Eph 1:18, Eph 4:21; Jam 1:5

watched : Jer 31:28, Jer 44:27

the Lord : Dan 9:7; Neh 9:33; Psa 51:14

for : Dan 9:10

that hast : Exo 6:1, Exo 6:6, 14:1-15:27, Exo 32:11; 1Ki 8:51; Neh 1:10; Jer 32:20-23; 2Co 1:10

and hast : Exo 9:16, Exo 14:18; Neh 9:10; Psa 106:8; Isa 55:13; Jer 32:10

gotten thee renown : Heb. made thee a name

we have sinned : Dan 9:5; Luk 15:18, Luk 15:19, Luk 15:21, Luk 18:13

according : 1Sa 2:7; Neh 9:8; Psa 31:1, Psa 71:2, Psa 143:1; Mic 6:4, Mic 6:5; 2Th 1:6; 1Jo 1:9

thy holy : Dan 9:20; Psa 87:1-3; Joe 3:17; Zec 8:3

for the : Exo 20:5; Lev 26:39, Lev 26:40; Psa. 106:6-48; Mat 23:31, Mat 23:32; Luk 11:47-51

Jerusalem : 1Ki 9:7-9; Psa 41:13, Psa 79:4; Isa 64:9-11; Jer 24:9, Jer 29:18; Lam 1:8, Lam 1:9; Lam 2:15, Lam 2:16

cause : Num 6:23-26; Psa 4:6, Psa 67:1, Psa 80:1, Psa 80:3, Psa 80:7, Psa 80:19, Psa 119:135; Rev 21:23

thy sanctuary : Lam 5:18

for : Dan 9:19; Joh 16:24; 2Co 1:20

incline : 1Ki 8:29; 2Ki 19:16; Psa 17:6, Psa 17:7; Isa 37:17, Isa 63:15-19, Isa 64:12

behold : Exo 3:7; Psa 80:14-19

which is called by thy name : Heb. whereupon thy name is called, Jer 7:10, Jer 14:9, Jer 15:16, Jer 25:29; 1Co 1:2

for we : Isa 64:6; Jer 14:7; Eze 36:32

present : Heb. cause to fall, Jer 36:7, Jer 37:20 *marg.

forgive : Num 14:19; 1Ki 8:30-39; 2Ch 6:21, 2Ch 6:25-30,2Ch 6:39; Amo 7:2; Luk 11:8

defer : Psa 44:23-26, Psa 74:9-11, Psa 79:5, Psa 85:5, Psa 85:6, Psa 102:13, Psa 102:14; Isa 64:9-12

thine : Psa 79:8-10, Psa 102:15, Psa 102:16, Psa 115:1, Psa 115:2; Jer 14:7, Jer 14:20,Jer 14:21; Eze 20:9, Eze 20:14, Eze 20:22; Eze 36:22, Eze 39:25; Eph 1:6, Eph 1:12, Eph 3:10

for thy : Dan 9:18; Psa 79:6; Isa 63:16-19; Jer 14:9, Jer 25:29

whiles : Dan 10:2; Psa 32:5, Psa 145:18; Isa 58:9, Isa 65:24; Act 4:31, Act 10:30,Act 10:31

confessing : Dan 9:4; Ecc 7:20; Isa 6:5; Rom 3:23; Jam 3:2; 1Jo 1:8-10

for : Dan 9:16; Psa 137:5, Psa 137:6; Isa 56:7, Isa 62:6, Isa 62:7; Zec 8:3; Rev 21:2, Rev 21:10

the man : Dan 8:16, Dan 10:16; Luk 1:19

to fly : Psa 103:20, Psa 104:4; Isa 6:2; Eze 1:11, Eze 1:14; Heb 1:7

swiftly : Heb. with weariness, or flight

touched : Dan 8:18, Dan 10:10,Dan 10:16, Dan 10:18; Isa 6:6, Isa 6:7; Act 12:7; Heb 1:14

the time : 1Ki 18:36; Ezr 9:5; Mat 27:46; Act 3:1, Act 10:3, Act 10:9

he informed : Dan 9:24-27, Dan 8:16, Dan 10:21; Zec 1:9, Zec 1:14, Zec 6:4, Zec 6:5; Rev 4:1

give thee skill and understanding : Heb. make thee skilful of understanding

the beginning : Dan 10:12

commandment : Heb. word

for : Dan 10:11, Dan 10:19; Luk 1:28

greatly beloved : Heb. a man of desires, Son 7:10; Eze 24:16, Eze 26:12 *marg.

understand : Mat 24:15

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

and understand : Dan 9:23; Mat 13:23, Mat 24:15; Mar 13:14; Act 8:30

from : Ezr 4:24, Ezr 6:1-15, Ezr 7:1, Ezr 7:8, 11-26; Neh 2:1-8, Neh 3:1

restore and to build Jerusalem : or, build again Jerusalem, as. 2Sa 15:25; Psa 71:10

the Messiah : Joh 1:41, Joh 4:25

the Prince : Dan 8:11, Dan 8:25; Isa 9:6, Isa 55:4; Mic 5:2; Act 3:15, Act 5:31; Rev 1:5, Rev 19:16

seventy weeks : The seventy weeks are here divided into three periods.

Seventy Weeks endash Three Periods
Order	Duration (in weeks)	Equivalent (in years)	Major Events
1.	Seven	49	for the restoration of Jerusalem
2.	Sixty-two	434	from that time to the announcement of the Messiah by John the Baptist
3.	One	7	for the ministry of John and of Christ himself to the crucifixion

be built again : Heb. return and be builded

wall : or, breach, or, ditch. even. Neh 4:8, Neh 4:16-18; Eph 5:16

troublous times : Heb. strait of times, Neh 6:15

Messiah : Psa 22:15; Isa 53:8; Mar 9:12; Luk 24:26, Luk 24:46; Joh 11:51, Joh 11:52, Joh 12:32-34; 2Co 5:21; Gal 3:13; 1Pe 2:21, 1Pe 2:24, 1Pe 3:18

but not : or, and shall have nothing, Joh 14:30

and the people : etc. or, and (the Jews) shall be no more his people, Dan 11:17; Hos 1:9 or, and the Prince’ s (Messiah’ s, Dan 9:25), future people. The Romans, who under Titus, after the expiration of the 70 weeks, destroyed the temple and the city, and dispersed the Jews.

the prince : Mat 22:2, Mat 22:7, Mat 23:38, Mat 24:2; Mar 13:2; Luk 19:43, Luk 19:44, Luk 21:6, Luk 21:24; Act 6:13, Act 6:14

and the end : Mat 24:6-14; Mar 13:7

with : Dan 11:10; Isa 8:7; Jer 46:7; Amo 8:8, Amo 9:5; Nah 1:8

desolations are determined : or, it shall be cut off by desolations

In the first year of Darius - See the notes at Dan 5:31, and Introuction to Dan. 6 Section II. The king here referred to under this name was Cyaxares II, who lived between Astyages and Cyrus, and in whom was the title of king. He was the immediate successor of Belshazzar, and was the predecessor of Cyrus, and was the first of the foreign princes that reigned over Babylon. On the reasons why he is called in Daniel Darius, and not Cyaxares, see the Introduction to Dan. 6, Section II. Of course, as he preceded Cyrus, who gave the order to rebuild the temple Ezr 1:1, this occurred before the close of the seventy years of the captivity.

The son of Ahasuerus - Or the son of Astyages. See Introduction to Dan. 6 Section II. It was no unusual thing for the kings of the East to have several names, and one writer might refer to them under one name, and another under another.

Of the seed of the Medes - Of the race of the Medes. See as above.

Which was made king over the realm of the Chaldeans - By conquest. He succeeded Belshazzar, and was the immediate predecessor of Cyrus. Cyaxares II ascended the throne of Media, according to the common chronology, 561 b.c. Babylon was taken by Cyrus, acting under the authority of Cyaxares, 538 b.c., and, of course, the reign of Cyaxares, or Darius, over Babylon commenced at that point, and that would be reckoned as the "first year"of his reign. He died 536 b.c., and Cyrus succeeded him; and as the order to rebuild the temple was in the first year of Cyrus, the time referred to in this chapter, when Daniel represents himself as meditating on the close of the captivity, and offering this prayer, cannot long have preceded that order. He had ascertained that the period of the captivity was near its close, and he naturally inquired in what way the restoration of the Jews to their own land was to be effected, and by what means the temple was to be rebuilt.

I Daniel understood by books - By the sacred books, and especially by the writings of Jeremiah. It has been made a ground of objection to the genuineness of Daniel that he mentions "books"in this place ( ספרים s^e phârı̂ym ) as if there were at that time a collection of the sacred books, or as if they had been enrolled together in a volume. The objection is, that the writer speaks as if the canon of the Scriptures was completed, or that he uses such language as the Hebrews did when the canon of the Scriptures was finished, and thus betrays himself. See Bertholdt, "Commentary"p. 78. Compare DeWette, "Einl."Section 13. This objection has been examined by Hengstenberg, "Beitrag."pp. 32-35. It is sufficient to reply to it, that there is every probability that the Jews in Babylon would be in possession of the sacred books of their nation, and that, though the canon of the Scriptures was not yet completed, there would exist private collections of those writings. The word used here by Daniel is just such as he would employ on the supposition that he referred to a private collection of the writings of the prophets. Compare Lengerke, in loc . See the Introduction, where the objection is examined.

The number of the years, whereof the word of the Lord came to Jeremiah - The number of the years in respect to which the word of the Lord came to Jeremiah; that is, which he had revealed to Jeremiah. The "books"referred to, therefore, were evidently a collection of the writings of Jeremiah, or a collection which embraced his writings.

That he would accomplish seventy years in the desolations of Jerusalem - That Jerusalem would so long lie waste. This was expressly declared by Jeremiah Jer 25:11-12 : "And this whole land shall be a desolation and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity,"etc. So also Jer 29:10 : "For thus saith the Lord, That after seventy years be accomplished at Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place."The time of the desolation and of the captivity, therefore, was fixed and positive, and the only difficulty in determining when it would "close,"was in ascertaining the exact year when it "commenced."There were several occurrences which might, perhaps, be regarded as the beginning of the desolations and the captivity - the " terminus a quo "- and, according as one or another of them was fixed on, the close would be regarded as nearer or more remote.

Daniel, it seems, by close study, had satisfied his own mind on that subject, and had been able to fix upon some period that was undoubtedly the proper beginning, and hence, compute the time when it would close. The result showed that his calculation was correct, for, at the time he expected, the order was given by Cyrus to rebuild the city and temple. When he instituted this inquiry, and engaged in this solemn act of prayer, it would have been impossible to have conjectured in what way this could be brought about. The reigning monarch was Cyaxares II, or, as he is here called, Darius, and there was nothing in "his"character, or in anything that he had done, that could have been a basis of calculation that he would favor the return of the Jews and the rebuilding of the city, and there was then no probability that Cyrus would so soon come to the throne, and nothing in his character, as known, that could be a ground of hope that he would voluntarily interpose, and accomplish the Divine purposes and promises in regard to the holy city. It was probably such circumstances as these which produced the anxiety in the mind of Daniel, and which led him to offer this fervent prayer; and his fervent supplications should lead us to trust in God that he will accomplish his purposes, and should induce us to pray with fervour and with faith when we see no way in which he will do it. In all cases he can as easily devise a way in answer to prayer, as he could remove Cyaxares from the throne, and incline the heart of Cyrus to undertake the rebuilding of Jerusalem and the temple.

And I set my face unto the Lord God - Probably the meaning is, that he turned his face toward Jerusalem, the place where God had dwelt; the place of his holy abode on earth. See the notes at Dan 6:10. The language, however, would not be inappropriate to denote prayer without such a supposition. We turn to one whom we address, and so prayer may be described by "setting the face toward God."The essential idea here is, that he engaged in a set and formal prayer; he engaged in earnest devotion. He evidently set apart a time for this, for he prepared himself by fasting, and by putting on sackcloth and ashes.

To seek by prayer and supplications - To seek his favor; to pray that he would accomplish his purposes. The words "prayer and supplications,"which are often found united, would seem to denote "earnest"prayer, or prayer when mercy was implored - the notion of "mercy"or "favor"implored entering into the meaning of the Hebrew word rendered "supplications."

With fasting - In view of the desolations of the city and temple; the calamities that had come upon the people; their sins, etc.; and in order also that the mind might be prepared for earnest and fervent prayer. The occasion was one of great importance, and it was proper that the mind should be prepared for it by fasting. It was the purpose of Daniel to humble himself before God, and to recal the sins of the nation for which they now suffered, and fasting was an appropriate means of doing that.

And sackcloth - Sackcloth was a coarse kind of cloth, usually made of hair, and employed for the purpose of making sacks, bags, etc. As it was dark, and coarse, and rough, it was regarded as a proper badge of mourning and humiliation, and was worn as such usually by passing or girding it around the loins. See the notes at Isa 3:24; Job 16:15.

And ashes - It was customary to cast ashes on the head in a time of great grief and sorrow. The principles on which this was done seem to have been,

(a) that the external appearance should correspond with the state of the mind and the heart, and

(b) that such external circumstances would have a tendency to produce a state of heart corresponding to them - or would produce true humiliation and repentance for sin.

Compare the notes at Job 2:8. The practical truth taught in this verse, in connection with the preceding, is, that the fact that a thing is certainly predicted, and that God means to accomplish it, is an encouragement to prayer, and will lead to prayer. We could have no encouragement to pray except in the purposes and promises of God, for we have no power ourselves to accomplish the things for which we pray, and all must depend on his will. When that will is known it is the very thing to encourage us in our approaches to him, and is all the assurance that we need to induce us to pray.

And I prayed unto the Lord my God - Evidently a set and formal prayer. It would seem probable that; he offered this prayer, and then re corded the substance of it afterward. We have no reason to suppose that we have the whole of it, but we have doubtless its principal topics.

And made my confession - Not as an individual, or not of his own sins only, but a confession in behalf of the people, and in their name. There is no reason to suppose that what he here says did "not"express their feelings. They had been long in captivity - far away from their desolate city and temple. They could not but be sensible that these calamities had come upon them on account of their sins; and they could not but feel that the calamities could not be expected to be removed but by confession of their sins, and by acknowledging the justice of the Divine dealings toward them. When we have been afflicted - when we are called to pass through severe trials - and when, borne down by trial, we go to God, and pray that the evil may be removed, the first thing that is demanded is, that we should confess our sins, and acknowledge the justice of God in the judgments that have come upon us. If we attempt to vindicate and justify ourselves, we can have no hope that the judgment will be averted. Daniel, therefore, in the name of the people, began his prayer with the humble and penitent acknowledgment that all that they had suffered was deserved.

O Lord, the great and dreadful God - A God great, and to be feared or venerated - הנורא hanôrâ' . This does not mean "dreadful"in the sense that there is anything stern or unamiable in his character, but mainly that he is to be regarded with veneration.

Keeping the covenant and mercy - Keeping his covenant and showing mercy. This is often ascribed to God, that he is faithful to his covenant; that is, that he is faithful to his promises to his people, or to those who sustain a certain relation to him, and who are faithful to "their"covenant vows. If there is alienation and estrangement, and want of faithfulness on either side, it does not begin with him. He is faithful to all his promises, and his fidelity may always be assumed as a basis of calculation in all our intercourse with him. See the word "covenant,"in Cruden’ s "Concordance."The word mercy seems to be added here to denote that mercy enters into his dealings with us even in keeping the covenant. We are so sinful and so unfaithful ourselves, that if "he"is faithful to his covenant, it must be by showing mercy to us.

To them that love him ... - The conditions of the covenant extend no farther than this, since, in a compact of any kind, one is bound to be faithful only while the terms are maintained by the other party. So God binds himself to show favor only while we are obedient, and we can plead his covenant only when we are obedient, when we confess our sins and plead his promises in this sense - that he has assured us that he will restore and receive us if we are penitent. It was this which Daniel pleaded on this occasion. He could not plead that his people had been obedient, and had thus any claims to the Divine favor; but he could cast himself and them on the mercy of a covenant-keeping God, who would remember his covenant with them if they were penitent, and who would graciously pardon.

We have sinned - Though Daniel was alone, he spake in the name of the people in general - doubtless recounting the long series of crimes in the nation which had preceded the captivity, and which were the cause of the ruin of the city and temple.

And have committed iniquity ... - These varied forms of expression are designed to give "intensity"to what he says. It is equivalent to saying that they had sinned in every way possible. The mind, in a state of true repentance, dwells on its sins, and recounts the various forms in which iniquity has been done, and multiplies expressions of regret and sorrow on account of transgression.

From thy precepts - Thy commands; thy laws.

Thy judgments - Thy laws - the word "judgments"in the Scripture denoting what God judges to be right for us to do, as well as what it is right for him to inflict.

Neither have we hearkened unto thy servants the prophets - Who called upon us to turn from our sins; who made known the will of God, and who proclaimed that these judgments would come upon us if we did not repent.

Which spake in thy name to our kings ... - To all classes of the people, calling on kings and rulers to turn from their idolatry, and the people to forsake their sins, and to seek the Lord. It was a characteristic of the prophets that they spared no classes of the nation, but faithfully uttered all the word of God. Their admonitions had been unheeded, and the people wow saw clearly that these calamities had come upon them because they had "not"hearkened to their voice.

O Lord, righteousness belongeth unto thee - Margin, "or, thou hast."The Hebrew is, "to thee is righteousness, to us shame, etc."The state of mind in him who makes the prayer is that of ascribing righteousness or justice to God. Daniel feels and admits that God has been right in his dealings. He is not disposed to blame him, but to take all the shame and blame to the people. There is no murmuring or complaining on his part as if God had done wrong in any way, but there is the utmost confidence in him, and ia his government. This is the true feeling with which to come before God when we are afflicted, and when we plead for his mercy and favor. God should be regarded as righteous in all that he has done, and holy in all his judgments and claims, and there should be a willingness to address him as holy, and just, and true, and to take shame and confusion of face to ourselves. Compare Psa 51:4.

But unto us confusion of faces - Hebrew, "shame of faces;"that is, that kind of shame which we have when we feel that we are guilty, and which commonly shows itself in the countenance.

As at this day - As we actually are at this time. That is, he felt that at that time they were a down-trodden, an humbled, a condemned people. Their country was in ruins; they were captives in a far distant land, and all on which they had prided themselves was laid waste. All these judgments and humiliating things he says they had deserved, for they had grievously sinned against God.

To the men of Judah - Not merely to the tribe of Judah, but to the kingdom of that name. After the revolt of the ten tribes - which became known as the kingdom of Ephraim, because Ephraim was the largest tribe, or as the kingdom of Israel - the other portion of the people, the tribes of Judah and Benjamin were known as the kingdom of Judah, since Judah was by far the larger tribe of the two. This kingdom is referred to here, because Daniel belonged to it, and because the ten tribes had been carried away long before and scattered in the countries of the East. The ten tribes had been carried to Assyria. Jerusalem always remained as the capital of the kingdom of Judah, and it is to this portion of the Hebrew people that the prayer of Daniel more especially pertains.

And to the inhabitants of Jerusalem - Particularly to them, as the heaviest calamities had come upon them, and as they had been prominent in the sins for which these judgments had come upon the people.

And unto all Israel - All the people who are descendants of Israel or Jacob, wherever they may be, embracing not only those of the kingdom of Judah properly so called, but all who pertain to the nation. They were all of one blood. They had had a common country. They had all revolted, and a succession of heavy judgments had come upon the nation as such, and all had occasion for shame and confusion of face.

That are near, and that are far off - Whether in Babylon, in Assyria, or in more remote countries. The ten tribes had been carried away some two hundred years before this prayer was offered by Daniel, and they were scattered in far distant lands.

Through all the countries whither thou hast driven them ... - In Babylonia, in Assyria, in Egypt, or in other lands. They were scattered everywhere, and wherever they were they had common cause for humiliation and shame.

O Lord, to us belongeth confusion ... - To all of us; to the whole people, high and low, rich and poor, the rulers and the ruled. All had been partakers of the guilt; all were involved in the calamities consequent on the guilt. As all had sinned, the judgments had come upon all, and it was proper that the confession should be made in the name of all.

To the Lord our God belong mercies and forgivenesses - Not only does righteousness belong to him in the sense that he has done right, and that he cannot be blamed for what he has done, but mercy and forgiveness belong to him in the sense that he only can pardon, and that these are attributes of his nature.

Though we have rebelled against him - The word used here and rendered "though"( כי kı̂y ) may mean either "though"or "for."That is, the passage may mean that mercy belongs to God, and we may hope that he will show it, "although"we have been so evil and rebellious; or it may mean that it belongs to him, and he only can show it, "for"we have rebelled against him; that is, our only hope now is in his mercy, "for"we have sinned, and forfeited all claims to his favor. Either of these interpretations makes good sense, but the latter would seem to be most in accordance with the general strain of this part of the prayer, which is to make humble and penitent confession. So the Latin Vulgate "quia."So Theodotion, ὅτι hoti . So Luther and Lengerke, "denn."In the same way, the passage in Psa 25:11 is rendered, "For thy name’ s sake, O Lord, pardon mine iniquity, for ( כי kı̂y ) it is great"- though this passage will admit of the other interpretation, "although it is great."

Neither have we obeyed the voice of the Lord - The commands of God as made known by the prophets, Dan 9:6.

Yea, all Israel have transgressed ... - Embracing not only the tribe and the kingdom of Judah, but the whole nation. The calamity, therefore, had come upon them all.

Even by departing - By departing from thy commandments; or by rebellion against thee.

That they might not obey thy voice - By refusing to obey thy voice, or thy commands.

Therefore the curse is poured upon us - As rain descends, or as water is poured out. The "curse"here refers to what was so solemnly threatened by Moses in case the nation did not obey God. See Deut. 28:15-68.

And the oath that is written in the law of Moses ... - The word here rendered "oath"( שׁבועה sh^e bû‛âh ) means, properly, a "swearing,"or "an oath;"and hence, either an oath of promise as in a covenant, or an oath of cursing or imprecation - that is, a curse. It is evidently used in the latter sense here. See Gesenius, "Lexicon"Daniel saw clearly that the evils which had been threatened by Moses Deut. 28 had actually come upon the nation, and he as clearly saw that the cause of all these calamities was thai which Moses had specified. He, therefore, frankly and penitently confessed these sins in the name of the whole people, and earnestly supplicated for mercy.

And he hath confirmed his words ... - By bringing upon the people all that he had threatened in case of their disobedience. Daniel saw that there was a complete fulfillment of all that he had said would come upon them. As all this had been threatened, he could not complain; and as he had confirmed his words in regard to the threatening, he had the same reason to think that he would in regard to his promises. What Daniel here says was true in his time, and in reference to his people will be found to be true at all times, and in reference to all people. Nothing is more certain than that God will "confirm"all the words that he has over spoken, and that no sinner can hope to escape on the ground that God will be found to be false to his threatenings, or that he has forgotten them, or that he is indifferent to them.

Against our judges that judged us - Our magistrates or rulers.

For under the whole heaven - In all the world.

Hath not been done as hath been done upon Jerusalem - In respect to the slaughter, and the captivity, and the complete desolation. No one can show that at that time this was not literally true. The city was in a state of complete desolation; its temple was in ruins; its people had been slain or borne into captivity.

As it is written in the law of Moses - The word law was given to all the writings of Moses. See the notes at Luk 24:44.

Yet made we not our prayer before the Lord our God - Margin, "entreated we not the face of."The Hebrew word used here ( חלה châlâh ) means, properly, "to be polished;"then to be worn down in strength, to be weak; then to be sick, or diseased; then in Piel (the form used here), to rub or stroke the face of anyone, to soothe or caress, and hence, to beseech, or supplicate. See Gesenius, "Lexicon"Here it means, that, as a people, they had failed, when they had sinned, to call upon God for pardon; to confess their sins; to implore his mercy; to deprecate his wrath. It would have been easy to turn aside his threatened judgments if they had been penitent, and had sought his mercy, but they had not done it. What is here said of them can and will be said of all sinners when the Divine judgment comes upon them.

That we might turn from, our iniquities - That we might seek grace to turn from our transgressions. "And understand thy truth."The truth which God had revealed; equivalent to saying that they might be righteous.

Therefore hath the Lord watched upon the evil - The word here used and rendered watched - שׁקד shâqad - means, properly, "to wake; to be sleepless; to watch."Then it means to watch over anything, or to be attentive to it. Jer 1:12; Jer 31:28; Jer 44:27. - Gesenius, "Lexicon"The meaning here is, that the Lord had not been inattentive to the progress of things, nor unmindful of his threatening. He had never slumbered, but had carefully observed the course of events, and had been attentive to all that they had done, and to all that he had threatened to do. The practical "truth"taught here - and it is one of great importance to sinners - is, that God is not inattentive to their conduct, though he may seem to be, and that in due time he will show that he has kept an unslumbering eye upon them. See the notes at Isa 18:4.

For the Lord our God is righteous in all his works ... - This is the language of a true penitent; language which is always used by one who has right feelings when he reflects on the Divine dealings toward him. God is seen to be righteous in his law and in his dealings, and the only reason why we suffer is that we have sinned. This will be found to be true always; and whatever calamities we suffer, it should he a fixed principle with us to "ascribe righteousness to our Maker,"Job 36:3.

And now, O Lord our God, that hast brought thy people forth out of the land of Egypt - In former days. The reference to this shows that it is proper to use "arguments"before God when we plead with him (compare the notes at Job 23:4); that is, to suggest considerations or reasons why the prayer should be granted. Those reasons must be, of course, such as will occur to our own minds as sufficient to make it proper for God to bestow the blessing, and when they are presented before him, it must be with submission to his higher view of the subject. The arguments which it is proper to urge are those derived from the Divine mercy and faithfulness; from the promises of God; from his former dealings with his people; from our sins and misery; from the great sacrifice made for sin; from the desirableness that his name should be glorified. Here Daniel properly refers to the former Divine interposition in favor of the Hebrew people, and he pleads the fact that God had delivered them from Egypt as a reason why he should now interpose and save them. The strength of this argument may be supposed to consist in such things as the following:

(a) in the fact that there was as much reason for interposing now as there was then;

(b) in the fact that his interposing then might be considered as a proof that he intended to be regarded as their protector, and to defend them as his people;

© in the fact that he who had evinced such mighty power at that time must be able to interpose and save them now, etc.

And hast gotten thee renown - Margin, "made thee a name."So the Hebrew. The idea is, that that great event had been the means of making him known as a faithful God, and a God able to deliver. As he was thus known, Daniel prayed that he would again interpose, and would now show that he was as able to deliver his people as in former times.

As at this day - That is, as God was then regarded. The remembrance of his interposition had been diffused abroad, and had been transmitted from age to age.

We have sinned ... - This turn in the thought shows how deeply the idea of their sinfulness pressed upon the mind of Daniel. The natural and obvious course of thought would have been, that, as God had interposed when his people were delivered from Egyptian bondage, he would now again interpose; but instead of that, the mind of Daniel is overwhelmed with the thought that they had sinned grievously against one who had shown that he was a God so great and glorious, and who had laid them under such obligations to love and serve him.

O Lord, according to all thy righteousness - The word righteousness here seems to refer to all that was excellent and glorious in the character of God. The eye of Daniel is fixed upon what he had formerly done; upon his character of justice, and mercy, and goodness; upon the faithfulness of God to his people, and, in view of all that was excellent and lovely in his character, he pleaded that he would interpose and turn away his anger from his people now. It is the character of God that is the ground of his plea - and what else is there that can give us encouragement when we come before him in prayer.

Let thine anger and thy fury be turned away ... - The anger which had come upon the city, and which appeared to rest, upon it. Jerusalem was in ruins, and it seemed still to be lying under the wrath of God. The word rendered fury is the common one to denote wrath or indignation. It implies no more than anger or indignation, and refers here to the Divine displeasure against their sins, manifested in the destruction of their city.

Thy holy mountain - Jerusalem was built on hills, and the city in general might be designated by this phrase. Or, more probably, there is allusion either to Mount Zion, or to Mount Moriah.

Because for our sins ... - There is, on the part of Daniel, no disposition to blame God for what he had done. There is no murmuring or complaining, as if he had been unjust or severe in his dealings with his people. Jerusalem was indeed in ruins, and the people were captives in a distant land, but he felt and admitted that God was just in all that he had done. It was too manifest to be denied that all these calamities had come upon them on account of their sins, and this Daniel, in the name of the people, humbly and penitently acknowledged.

A reproach to all that are about us - All the surrounding nations. They reproach us with our sins, and with the judgments that have come upon us, as if we were peculiarly wicked, and were forsaken of heaven.

Now, therefore, O our God, hear the prayer of thy servant - In behalf of the people. He pleaded for his people and country, and earnestly entreated the Lord to be merciful. His argument is based on the confession of sin; on the character of God; on the condition of the city and temple; on the former Divine interpositions in behalf of the people; and by all these considerations, he pleads with God to have mercy upon his people and land.

And cause thy face to shine upon thy sanctuary - Upon the temple. That is, that he would look upon it benignly and favorably. The language is common in the Scriptures, when favor and kindness are denoted by lifting up the light of the countenance, and by similar phrases. The allusion is originally, perhaps, to the sun, which, when it shines brightly, is an emblem of favor and mercy; when it is overclouded, is an emblem of wrath.

For the Lord’ s sake - That is, that he would be propitious for his own sake; to wit, that his glory might be promoted; that his excellent character might be displayed; that his mercy and compassion might be shown. All true prayer has its seat in a desire that the glory of God may be promoted, and the excellence of his character displayed. That is of more consequence than "our"welfare, and the gratification of "our"wishes, and that should be uppermost in our hearts when we approach the throne of grace.

O my God, incline thine ear, and hear - Pleading earnestly for his attention and his favor, as one does to a man.

Open thine eyes - As if his eyes had been closed upon the condition of the city, and he did not see it. Of course, all this is figurative, and is the language of strong and earnest pleading when the heart is greatly interested.

And the city which is called by thy name - Margin, "whereupon thy name is called."The margin expresses the sense more literally; but the meaning is, that the city had been consecrated to God, and was called his - the city of Jehovah. It was known as the place of his sanctuary - the city where his worship was celebrated, and which was regarded as his peculiar dwelling place on the earth. Compare Psa 48:1-3; Psa 87:3. This is a new ground of entreaty, that the city belonged to God, and that he would remember the close connection between the prosperity of that city and the glory of his own name.

O Lord, hear ... - The language in this verse does not require any particular explanation. The repetition - the varied forms of expression - indicate a mind intent on the object; a heart greatly interested; an earnestness that cannot be denied. It is language that is respectful, solemn, devout, but deeply earnest. It is not vain repetition, for its force is not in the "words"employed, but in the manifest fervour, earnestness, and sincerity of spirit which pervade the pleading. It is earnest intercession and supplication that God would hear - that he would forgive, that he would hearken and do, that he would not defer his gracious interposition. The sins of the people; the desolation of the city; the promises of God; the reproach that the nation was suffering - all these come rushing over the soul, and prompt to the most earnest pleading that perhaps ever proceeded from human lips.

And these things justified that earnest pleading - for the prayer was that of a prophet, a man of God, a man that loved his country, a man that was intent on the promotion of the Divine glory as the supreme object of his life. Such earnest intercession; such confession of sin; such a dwelling on arguments why a prayer should be heard, is at all times acceptable to God; and though it cannot be supposed that the Divine Mind needs to be instructed, or that our arguments will convince God or influence him as arguments do men, yet it is undoubtedly proper to urge them as if they would, for it may be only in this way that our own minds can be brought into a proper state. The great argument which we are to urge why our prayers should be heard is the sacrifice which has been made for sin by the Redeemer, and the fact that he has purchased for us the blessings which we need; but in connection with that it is proper to urge our own sins and necessities; the wants of our friends or our country; our own danger and that of others; the interposition of God in times past in behalf of his people, and his own gracious promises and purposes. If we have the spirit, the faith, the penitence, the earnestness of Daniel, we may be sure that our prayers will be heard as his was.

And whiles I was speaking ... - In the very time when I was thus pleading.

For the holy mountain of my God - See the notes at Dan 9:16.

Yea, whiles I was speaking in prayer - How "long"the prayer continued we are not informed. It is probable that we have only the substance of it, and that Daniel has recorded only the topics on which he dwelt more at length. The subject was of great importance, and it is reasonable to suppose that a day had been devoted to an examination of the prophecies, and to solemn prayer.

Even the man Gabriel - Who had the appearance of a man, and hence, so called.

Whom I had seen in the vision at the beginning - That is, in a "former"vision. See the notes at Dan 8:16. It cannot refer to what is mentioned in this (the ninth) chapter, for

(a) he had as yet had no vision, but all that is recorded is a prayer;

(b) there is no intimation that Gabriel had appeared to him at the beginning of the prayer; and

© it is declared that at the beginning of the prayer, Gabriel, then evidently in heaven, had received commandment to go to Daniel, and to communicate the message to him, Dan 9:23.

The meaning undoubtedly is, that the personage who now appeared to him he recognized to be the same who had appeared in a former vision on the banks of the Ulai. The proper meaning of the Hebrew here is, "in a vision at the beginning,"as in our translation. So the Vulgate, "a principio;"and so Theodotion - ἐν τῇ ἀρχῇ en tē archē . The Hebrew word תחלה t^e chı̂llâh means, properly, "beginning,"Hos 1:2; Pro 9:10; but, in connection with the preposition, as here - בתחלה batt^e chı̂llâh - it means also, "before, formerly,"Gen 13:3; Gen 41:21; Gen 43:18, Gen 43:20; Isa 1:26.

Being caused to fly swiftly - Margin, "with weariness,"or "flight."On the difficult Hebrew expression here - ביעף מעף mu‛âp bı̂y‛âp - Lengerke may be consulted, in loc . The words, according to Gesenius, are derived from יעף yâ‛ap , to go swiftly, and then, to be wearied, to faint, either with running, Jer 2:24, or with severe labor, Isa 40:28, or with sorrows, Isa 50:4. If derived from this word, the meaning in Hophal, the form used here, would be, "wearied with swift running,"and the sense is, that Gabriel had borne the message swiftly to him, and appeared before him as one does who is wearied with a rapid course. If this be the idea, there is no direct allusion to his "flying,"but the reference is to the rapidity with which he had come on the long journey, as if exhausted by his journey. The Latin Vulgate renders it cito volans - quickly flying; Theodotion, πετόμενος petomenos - flying; the Codex Chisianus, τάχει φερόμενος tachei pheromenos - "borne swiftly."The Syriac, "with a swift flying he flew and came from heaven."It cannot be determined with certainty, from the words used here, that the coming of Gabriel was by an act of "flying"as with wings. The common representation of the angels in the Old Testament is not with wings, though the cherubim and Seraphim (Isa 6:2, following.) are represented with wings; and in Rev 14:6, we have a representation of an angel flying. Probably the more exact idea here is that of a rapid course, so as to produce weariness, or such as would naturally produce fatigue.

Touched me - Daniel was doubtless at this time engaged in prayer.

About the time of the evening oblation - The evening sacrifice. This was at the ninth hour of the day, or about three o’ clock in the afternoon.

And he informed me - Hebrew, Gave me intelligence or understanding. That is, about the design of his visit, and about what would be hereafter.

And talked with me - Spake unto me.

O Daniel, I am now come forth to give thee skill - Margin, "make thee skillful of."The Hebrew is, literally, "to make thee skillful, or wise, in understanding."The design was to give him information as to what was to occur.

At the beginning of thy supplications - We are not informed at what time Daniel began to pray, but as remarked above, it is most natural to suppose that he devoted the day to prayer, and had commenced these solemn acts of devotion in the morning.

The commandment came forth - Margin, "word."That is, the word of God. This evidently means, in heaven; and the idea is, that as soon as he began to pray a command was issued from God to Gabriel that he should visit Daniel, and convey to him the important message respecting future events. It is fair to conclude that he had at once left heaven in obedience to the order, and on this high embassage, and that he had passed over the amazing distance between heaven and earth in the short time during which Daniel was engaged in prayer. If so, and if heaven - the peculiar seat of God, the dwelling-place of angels and of the just - is beyond the region of the fixed stars, some central place in this vast universe, then this may give us some idea of the amazing rapidity with which celestial beings may move. It is calculated that there are stars so remote from our earth, that their light would not travel down to us for many thousand years. If so, how much more rapid may be the movements of celestial beings than even light; perhaps more than that of the lightning’ s flash - than the electric fluid on telegraphic wires - though "that"moves at the rate of more than 200,000 miles in a second. Compare Dick’ s "Philosophy of a Future State,"p. 220. "During the few minutes employed in uttering this prayer,"says Dr. Dick, "this angelic messenger descended from the celestial regions to the country of Babylonia. This was a rapidity of motion surpassing the comprehension of the most vigorous imagination, and far exceeding even the amazing velocity of light."With such a rapidity it may be our privilege yet to pass from world to world on errands of mercy and love, or to survey in distant parts of the universe the wonderful works of God.

And I am come to show thee - To make thee acquainted with what will yet be.

For thou"art "greatly beloved - Margin, as in Hebrew, "a man of desires."That is, he was one whose happiness was greatly desired by God; or, a man of God’ s delight; that is, as in our version, greatly beloved. It was on this account that his prayer was heard, and that God sent to him this important message respecting what was to come.

Therefore understand the matter - The matter respecting what was yet to occur in regard to his people.

And consider the vision - This vision - the vision of future things which he was now about to present to his view. From this passage, describing the appearance of Gabriel to Daniel, we may learn,

(a) That our prayers, if sincere, are heard in heaven "as soon"as they are offered. They enter at once into the ears of God, and he regards them at the instant.

(b) A command, as it were, may be at once issued to answer them - "as if"he directed an angel to bear the answer at once.

© The angels are ready to hasten down to men, to communicate the will of God. Gabriel came evidently with pleasure on his embassage, and to a benevolent being anywhere there is nothing more grateful than to be commissioned to bear glad tidings to others. Possibly that may be a part of the employment of the righteous forever.

(d) The thought is an interesting one, if we are permitted to entertain it, that good angels may be constantly employed as Gabriel was; that whenever prayer is offered on earth they may be commissioned to bring answers of peace and mercy, or despatched to render aid, and that thus the universe may be constantly traversed by these holy beings ministering to those who are "heirs of salvation,"Heb 1:1, Heb 1:4.

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.

Know, therefore, and understand - Hengstenberg renders this, "and thou wilt know and understand;"and supposes that the design of Gabriel is to awaken the attention and interest of Daniel by the assurance that, if he would give attention, he would understand the subject by the explanation which he was about to give. So also Theodotion renders it in the future tense. The Hebrew is in the future tense, and would probably convey the idea that he might, or would know and understand the matter. So Lengerke renders it, "Und so mogest du wissen,"etc. The object is doubtless to call the attention of Daniel to the subject, with the assurance that he might comprehend the great points of the communication which he was about to make respecting the seventy weeks. In the previous verse, the statement was a general one; in this, the angel states the time when the period of the seventy weeks was to commence, and then that the whole period was to be broken up or divided into three smaller portions or epochs, each evidently marking some important event, or constituting an important era. The first period of seven weeks was evidently to be characterized by something in which it would be different from what would follow, or it would reach to some important epoch, and then would follow a continuous period of sixty-two weeks, after which, during the remaining one week, to complete the whole number of seventy, the Messiah would come and would be cut off, and the series of desolations would commence which would result in the entire destruction of the city.

That from the going forth of the commandment - Hebrew, "of the word"- דבר dâbâr . It is used, however, as in Dan 9:23, in the sense of commandment or order. The expression "gone forth"( מצא môtsâ' ) would properly apply to the "issuing"of an order or decree. So in Dan 9:23 - דבר יצא yâtsâ' dâbâr - "the commandment went forth."The word properly means a going forth, and is applied to the rising sun, that goes forth from the east, Psa 19:6 (7); then a "place"of going forth, as a gate, a fountain of waters, the east, etc., Eze 42:11; Isa 41:18; Psa 75:6 (7). The word here has undoubted reference to the promulgation of a decree or command, but there is nothing in the words to determine "by whom"the command was to be issued. So far as the "language"is concerned, it would apply equally well to a command issued by God, or by the Persian king, and nothing but the circumstances can determine which is referred to. Hengstenberg supposes that it is the former, and that the reference is to the Divine purpose, or the command issued from the "heavenly council"to rebuild Jerusalem. But the more natural and obvious meaning is, to understand it of the command’ actually issued by the Persian monarch to restore and build the city of Jerusalem. This has been the interpretation given by the great body of expositors, and the reasons for it seem to be perfectly clear:

(a) This would be the interpretation affixed to it naturally, if there were no theory to support, or if it did not open a chronological difficulty not easy to settle.

(b) This is the only interpretation which can give anything like definiteness to the passage. Its purpose is to designate some fixed and certain period from which a reckoning could be made as to the time when the Messiah would come. But, so far as appears, there was no such definite and marked command on the part of God; no period which can be fixed upon when he gave commandment to restore and build Jerusalem; no exact and settled point from which one could reckon as to the period when the Messiah would come. It seems to me, therefore, to be clear, that the allusion is to some order to rebuild the city, and as this order could come only from one who had at that time jurisdiction over Jerusalem, and Judea, and who could command the resources necessary to rebuild the ruined city, that order must be one that would emanate from the reigning power; that is, in fact, the Persian power - for that was the power that had jurisdiction at the close of the seventy years’ exile. But, as there were several orders or commands in regard to the restoration of the city and the temple, and as there has been much difficulty in ascertaining the exact chronology of the events of that remote period, it has not been easy to determine the precise order referred to, or to relieve the whole subject from perplexity and difficulty. Lengerke supposes that the reference here is the same as in Dan 9:2, to the promise made to Jeremiah, and that this is the true point from which the reckoning is to be made. The exact edict referred to will be more properly considered at the close of the verse. All that is necessarily implied here is, that the time from which the reckoning is to be commenced is some command or order issued to restore and build Jerusalem.

To restore - Margin, "build again."The Hebrew is, properly, "to cause to return"- להשׁיב l^e hâshı̂yb . The word might be applied to the return of the captives to their own land, but it is evidently used here with reference to the city of Jerusalem, and the meaning must be, "to restore it to its former condition."It was evidently the purpose to cause it to return, as it were, to its former spendour; to reinstate it in its former condition as a holy city - the city where the worship of God would be celebrated, and it is this purpose which is referred to here. The word, in Hiphil, is used in this sense of restoring to a former state, or to renew, in the following places: Psa 80:3, "Turn us again - השׁיבנוּ hăshı̂ybēnû - and cause thy face to shine."So Psa 80:7, Psa 80:19. Isa 1:26, "And I will "restore"thy judges as at the first,"etc. The meaning here would be met by the supposition that Jerusalem was to be put into its former condition.

And to build Jerusalem - It was then in ruins. The command, which is referred to here, must be one to build it up again - its houses, temple, walls; and the fair sense is, that some such order would be issued, and the reckoning of the seventy weeks must "begin"at the issuing of this command. The proper interpretation of the prophecy demands that "that"time shall be assumed in endeavoring to ascertain when the seventy weeks would terminate. In doing this, it is evidently required in all fairness that we should not take the time when the Messiah "did"appear - or the birth of the Lord Jesus, assuming that to be the " terminus ad quem "- the point to which the seventy weeks were to extend - and then reckon "backward"for a space of four hundred and ninety years, to see whether we cannot find some event which by a possible construction would bear to be applied as the " terminus a quo ,"the point from which we are to begin to reckon; but we are to ascertain when, in fact, the order was given to rebuild Jerusalem, and to make "that"the " terminus a quo "- the starting point in the reckoning. The consideration of the fulfillment of this may with propriety be reserved to the close of the verse.

Unto the Messiah - The word Messiah occurs but four times in the common version of the Scriptures: Dan 9:25-26 : Joh 1:41; Joh 4:25. It is synonymous in meaning with the word "Christ,"the Anointed. See the notes at Mat 1:1. Messiah is the Hebrew word; Christ the Greek. The Hebrew word ( משׁיח mâshı̂yach ) occurs frequently in the Old Testament, and, with the exception of these two places in Daniel, it is uniformly translated "anointed,"and is applied to priests, to prophets, and to kings, as being originally set apart to their offices by solemn acts of anointing. So far as the "language"is concerned here, it might be applied to anyone who sustained these offices, and the proper application is to be determined from the connection. Our translators have introduced the article - "unto the Messiah."This is wanting in the Hebrew, and should not have been introduced, as it gives a definiteness to the prophecy which the original language does not necessarily demand.

Our translators undoubtedly understood it as referring to him who is known as the Messiah, but this is not necessarily implied in the original. All that the language fairly conveys is, "until an anointed one."Who "that"was to be is to be determined from other circumstances than the mere use of the language, and in the interpretation of the language it should not be assumed that the reference is to any particular individual. That some eminent personage is designated; some one who by way of eminence would be properly regarded as anointed of God; some one who would act so important a part as to characterize the age, or determine the epoch in which he should live; some one so prominent that he could be referred to as "anointed,"with no more definite appellation; some one who would be understood to be referred to by the mere use of this language, may be fairly concluded from the expression used - for the angel clearly meant to imply this, and to direct the mind forward to some one who would have such a prominence in the history of the world.

The object now is merely to ascertain the meaning of the "language."All that is fairly implied is, that it refers to some one who would have such a prominence as anointed, or set apart to the office of prophet, priest, or king, that it could be understood that he was referred to by the use of this language. The reference is not to the anointed one, as of one who was already known or looked forward to as such - for then the article would have been used; but to some one who, when he appeared, would have such marked characteristics that there would be no difficulty in determining that he was the one intended. Hengstenberg well remarks, "We must, therefore, translate "an anointed one, a prince,"and assume that the prophet, in accordance with the uniform character of his prophecy, chose the more indefinite, instead of the more definite designation, and spoke only of AN anointed one, a prince, instead of the anointed one, the prince - κατ ̓ ἐξοχήν kat' exochēn - and left his hearers to draw a deeper knowledge respecting him, from the prevailing expectations, grounded on earlier prophecies of a future great King, from the remaining declarations of the context, and from the fulfillment, the coincidence of which with the prophecy must here be the more obvious, since an accurate date had been given."- Christol. ii. 334, 335.

The Vulgate renders this, Usque ad Christum ducem - "even to Christ the leader,"or ruler. The Syriac, "to the advent of Christ the king."Theodotion, ἕως Χριστοῦ ἡγουμένου heōs Christou hēgoumenou - "Christ the leader,"or ruler. The question whether this refers to Christ will be more appropriately considered at the close of the verse. The inquiry will then occur, also, whether this refers to his birth, or to his appearance as the anointed one - his taking upon himself publicly the office. The language would apply to either, though it would perhaps more properly refer to the latter - to the time when he should appear as such - or should be anointed, crowned, or set apart to the office, and be fully instituted in it. It could not be demonstrated that either of these applications would be a departure from the fair interpretation of the words, and the application must be determined by some other circumstances, if any are expressed. What those are in the case will be considered at the close of the verse.

The Prince - נגיד nāgı̂yd . This word properly means a leader, a prefect, a prince. It is a word of very general character, and might be applied to any leader or ruler. It is applied to an overseer, or, as we should say, a "secretary"of the treasury, 1Ch 26:24; 2Ch 31:12; an overseer of the temple, 1Ch 9:11; 2Ch 31:13; of the palace, 2Ch 28:7; and of military affairs, 1Ch 13:1; 2Ch 32:21. It is also used absolutely to denote a prince of a people, any one of royal dignity, 1Sa 9:16; 1Sa 10:1; 1Sa 13:14. - Gesenius. So far as this word, therefore, is concerned, it would apply to any prince or leader, civil or military; any one of royal dignity, or who should distinguish himself, or make himself a leader in civil, ecclesiastical, or military affairs, or who should receive an appointment to any such station. It is a word which would be as applicable to the Messiah as to any other leader, but which has nothing in itself to make it necessary to apply it to him. All that can be fairly deduced from its use here is, that it would be some prominent leader; some one that would be known without anymore definite designation; someone on whom the mind would naturally rest, and someone to whom when he appeared it would be applied without hesitation and without difficulty. There can be no doubt that a Hebrew, in the circumstances of Daniel, and with the known views and expectations of the Hebrew people, would apply such a phrase to the Messiah.

Shall be seven weeks - See the notes at Dan 9:24. The reason for dividing the whole period into seven weeks, sixty-two weeks, and one week, is not formally stated, and will be considered at the close of the verse. All that is necessary here in order to an explanation of the language, and of what is to be anticipated in the fulfillment, is this:

(a) That, according to the above interpretation Dan 9:24, the period would be forty-nine years.

(b) That this was to be the "first"portion of the whole time, not time that would be properly taken out of any part of the whole period.

© That there was to be some event at the end of the forty-nine years which would designate a period, or a natural division of the time, or that the portion which was designated by the forty-nine years was to be distinctly characterized from the next period referred to as sixty-two weeks, and the next period as one week.

(d) No intimation is given in the words as to the nature of this period, or as to what would distinguish one portion from the others, and what that was to be is to be learned from subsequent explanations, or from the actual course of events. If one period was characterized by war, and another by peace; one in building the city and the walls, and the other by quiet prosperity; one by abundance, and the other by famine; one by sickness, and the other by health - all that is fairly implied by the words would be met. It is foretold only that there would be something that would designate these periods, and serve to distinguish the one from the other.

And threescore and two weeks - Sixty-two weeks; that is, as above explained Dan 9:24, four hundred and thirty-four years. The fair meaning is, that there would be something which would characterize that long period, and serve to distinguish it from what preceded it. It is not indeed intimated what that would be, and the nature of the case seems to require that we should look to the events - to the facts in the course of the history to determine what that was. Whether it was peace, prosperity, quiet, order, or the prevalence of religion as contrasted with the former period, all that the words fairly imply would be fulfilled in either of them.

The street shall be built again - This is a general assertion or prediction, which does not seem to have any special reference to the "time"when it would be done. The fair interpretation of the expression does not require us to understand that it should be after the united period of the seven weeks and the sixty-two weeks, nor during either one of those periods; that is, the language is not such that we are necessarily required to affix it to any one period. It seems to be a general assurance designed to comfort Daniel with the promise that the walls and streets of Jerusalem, now desolate, would be built again, and that this would occur some time during this period. His mind was particularly anxious respecting the desolate condition of the city, and the declaration is here made that it would be restored. So far as the languages - the grammatical construction is concerned, it seems to me that this would be fulfilled if it were done either at the time of the going forth of the commandment, or during either of the periods designated, or even after these periods.

It is, however, most natural, in the connection, to understand it of the "first"period - the seven weeks, or the forty-nine years - since it is said that "the commandment would go forth to restore, and to build Jerusalem;"and since, as the whole subsequent period is divided into three portions, it may be presumed that the thing that would characterize the first portion, or what would first be done, would be to execute the commandment - that is, to restore and build the city. These considerations would lead us, therefore, to suppose that the thing which would characterize the first period - the forty-nine years - would be the rebuilding of the city; and "the time"- a time which, considering the extent and entireness of the ruins, the nature of the opposition that might be encountered, the difficulty of collecting enough from among the exiles to return and do it, the want of means, and the embarrassments which such an undertaking might be supposed to involve, cannot, probably, be regarded as too long.

The word rendered "street"- רחוב r^e chôb - means a "street,"so called from its "breadth,"and would properly, therefore, be applied to a wide street. Then it denotes a market-place, or a forum - the broad open place at the gates of Oriental cities where public trials were held, and things exposed for sale, 2Ch 32:6. In Ezr 10:9, the word refers to the area or court before the temple: "And all the people sat in the street ( ברחוב bı̂r^e chôb ) of the house of God,"etc. Compare Neh 8:1, Neh 8:3, Neh 8:16. The reference in this place, therefore, may be to that area or court; or it may be to any place of concourse, or any thoroughfare. It is such language as would be naturally used to denote that the city would be restored to its former condition. The phrase "shall be built again"is, in the margin, "return and be builded."This is in accordance with the Hebrew. That is, it would be restored to its former state; it would, as it were, come back and be built up again. Hengstenberg renders it "a street is restored and built."The phrase properly implies that it would assume its former condition, the word "built"here being used in the sense of "made,"as we speak of "making a road."Lengerke renders it, wird wieder hergestellt - "shall be again restored."Theodotion renders it, ἐπιστρέψει epistrepsei - "it shall return,"understanding it as meaning that there would be a return, to wit, from the exile. But the more correct meaning undoubtedly is, that the street would return to its former state, and be rebuilt.

And the wall - Margin, "ditch."Hengstenberg renders this, "and firmly is it determined;"maintaining that the word חרוּץ chârûts here means fixed, determined, resolved on, and that the idea is, the purpose that the city should be rebuilt was firmly resolved on in the Divine mind, and that the design of what is here said was to comfort and animate the returned Hebrews in their efforts to rebuild the city, in all the discouragements and troubles which would attend such an undertaking. The common interpretation, however, has been that it refers to a ditch, trench, or wall, that would be constructed at the time of the rebuilding of the city. So the Vulgate, "muri, walls."So Theodotion, τεῖχος teichos - wall. The Syriac renders it, "Jerusalem, and the villages, and the streets."Luther, Mauren, walls. Lengerke renders it, as Hengstenberg does, "and it is determined."Maurer understands the two expressions, "street and wall,"to be equivalent to "within and without"- meaning that the city would be thoroughly and entirely rebuilt.

The Hebrew word חרוּץ chârûts means, properly, what is cut in, or dug out, from חרץ chârats - to cut in. The word is translated "sharp-pointed things"in Job 41:30; "gold, fine gold, choice gold,"in Psa 68:13; Pro 3:14; Pro 8:10, Pro 8:19; Pro 16:16; Zec 9:3; a threshing instrument, Isa 28:27; Amo 1:3; sharp (referring to a threshing instrument), Isa 41:15; "wall,"Dan 9:25; and "decision,"Joe 3:14. It does not elsewhere occur in the Scriptures. The notion of "gold"as connected with the word is probably derived from the fact of its being dug for, or eagerly sought by men. That idea is, of course, not applicable here. Gesenius supposes that it here means a "ditch or trench"of a fortified city. This seems to me to be the probable signification. At all events, this has the concurrence of the great body of interpreters; and this accords well with the connection. The word does not properly mean "wall,"and it is never elsewhere so used. It need not be said that it was common, if not universal, in wailed cities to make a deep ditch or trench around them to prevent the approach of an enemy, and such language would naturally be employed in speaking of the rebuilding of a city. Prof. Stuart renders it, "with broad spaces, and narrow limits."

Even in troublous times - Margin, "strait of."Hengstenberg, "in a time of distress."Lengerke, Im Druck der Zeiten - in a pressure of times. Vulgate, In angustia temporum . Theodotion, in the Septuagint, renders it, "And these times shall be emptied out"(Thompson) - καὶ ἐκκενωθήσονται οἱ καιροί kai ekkenōthēsontai hoi kairoi . The proper meaning of the Hebrew word ( צוק tsôq ) is, distress, trouble, anguish; and the reference is, doubtless. to times that would be characterized by trouble, perplexity, and distress. The allusion is clearly to the rebuilding of the city, and the use of this language would lead us to anticipate that such an enterprise would meet with opposition or embarrasment; that there would be difficulty in accomplishing it; that the work would not be carried on easily, and that a considerable time would be necessary to finish it.

Having gone through with an investigation of the meaning of the words and phrases of this verse, we are now prepared to inquire more particularly what things are referred to, and whether the predictions have been fulfilled. The points which it is necessary to examine are the following: - To whom reference is made by the Messiah the Prince; the time designated by the going forth of the commandment - or the " terminus a quo ;"the question whether the whole period extends to the "birth"of him here referred to as the Messiah the Prince, or to his assuming the office or appearing as such; the time embraced in the first seven weeks - and the fulfillment - or the question whether, from the time of the going forth of the commandment to the appearing of the Messiah, the period of the four hundred and ninety years can be fairly made out. These are evidently important points, and it need not be said that a great variety of opinions has prevailed in regard to them, and that they are attended with no little difficulty.

I. To whom reference is made as the Messiah the Prince. In the exposition of the meaning of the words, we have seen that there is nothing in the language itself to determine this. It is applicable to anyone who should be set apart as a ruler or prince, and might be applied to Cyrus, to any anointed king, or to him who is properly designated now as the Messiah - the Lord Jesus. Compare the notes at Isa 45:1. It is unnecessary to show that a great variety of opinions has been entertained, both among the Jewish rabbis and among Christian commentators, respecting the question to whom this refers. Among the Jews, Jarchi and Jacchiades supposed that it referred to Cyrus; Ben Gersom, and others, to Zerubbabel; Aben Ezra to Nehemiah; rabbi Azariah to Artaxerxes. Bertholdt, Lengerke, Maurer, and this class of expositors generally, suppose that the reference is to Cyrus, who is called the Messiah, or the "Anointed,"in Isa 45:1.

According to this interpretation, it is supposed that the reference is to the seventy years of Jeremiah, and that the meaning is, that "seven weeks,"or forty-nine years, would elapse from the desolation of the city until the time of Cyrus. See Maurer, in loc . Compare also Lengerke, pp. 444, 445. As specimens of the views entertained by those who deny the reference of the passage to the Messiah, and of the difculties and absurdities of those views, we may notice those of Etchhorn and Bertholdt. Eichhorn maintains that the numbers referred to are round numbers, and that we are not to expect to be able to make out an exact conformity between those numbers and the events. The "commandment"mentioned in Dan 9:25 he supposes refers to the order of Cyrus to restore and rebuild the city, which order was given, according to Usher, A.M. 3468. From this point of time must the "sevenweeks,"or the forty-nine years, be reckoned; but, according to his view, the reckoning must be "backward and forward;"that is, it is seven weeks, or forty-nine years, backward to Nebuchadnezzar, who is here called "Messiah the Prince,"who destroyed the temple and city, A.M. 3416 - or about fifty-two years before the going forth of the edict of Cyrus. From that time, the reckoning of the sixty-two weeks must be commenced.

But again, this is not to be computed literally from the time of Nebuchadnezzar; but since the Jews, in accordance with Jer 25:11-12, reckoned seventy years, instead of the true time, the point from which the estimate is to begin is the fourth year of the reign of Jehoiakim, and this occurred, according to Usher, A.M. 3397. Reckoning from this point onward, the sixty-two weeks, or 434 years, would bring us to the time of Antiochus Epiphanes (A.M. 3829). At the end of the sixty-two weeks, in the first year of Antiochus Epiphanes, the high priest, Onias III (the Messiah of Dan 9:26), was displaced - "cut off"- יכרת yı̂kârēth - and Jason was appointed in his place, and Menelaus the year after removed him. Titus Onias had properly no successor, etc. This absurd opinion Bertholdt (p. 605, following) attempts to set aside - a task which is very easily performed, and then proposes his own - a hypothesis not less absurd and improbable. According to his theory (p. 613, following), the seventy years have indeed a historical basis, and the time embraced in them extends from the destruction of Jerusalem by Nebuchadnezzar to the death of Antiochus Epiphanes. It is divided into three periods:

(a) The seven first hebdomads extend from the destruction of Jerusalem by Nebuchadnezzar to king, Cyrus, who gave the exiles permission to return to their land. This is the period during which Jerusalem must lie waste Dan 9:2; and after the close of this, by the favor of Cyrus Dan 9:25, the promise of Jeremiah (Dan 9:25 - דבר dâbâr - "commandment"), that Jerusalem shall be rebuilt, goes forth.

(b) The following sixty-two weeks extend from the return of the exiles to the beginning of the troubles and persecutions under Antiochus. This is the period of the rebuilding of Jerusalem Dan 9:25.

© The last period of one week extends from the time of the oppressions and wrongs commenced under Antiochus, to the death of Antiochus. See this view fully explained and illustrated in Bertholdt, "ut supra."The great mass of Christian interpreters, however, have supposed that the reference is to the Messiah properly so called - the promised Saviour of the world - the Lord Jesus. In support of this opinion, the following considerations may be suggested, which seem to me to be conclusive:

(1) The language itself is such as is properly applicable to him, and such as would naturally suggest him. It is true, as we see in Isa 45:1, that the term Messiah may be applied to another, as it is there to Cyrus (see the note at the meaning of the word in that place, and in the exposition of this verse), but it is also true that if the term stands by itself, and with no explanation, it would naturally suggest him who, by way of eminence, is known as the Messiah. In Isa 45:1, it is expressly limited to Cyrus, and there can be no danger of mistake. Here there is no such limitation, and it is natural, therefore, to apply it in the sense in which among the Hebrews it would be obviously understood. Even Bertholdt admits the force of this. Thus (p. 563) he says: "That at the words נגיד משׁיח mâshı̂yach nāgı̂yd (Messiah the Prince) we should be led to think of the Messiah, Jesus, and at those, Dan 9:26, לו ואין משׁיח יכרת yı̂kârēth mâshı̂yach v^e 'ēyn lô (shall be cut off but not for himself), of his crucifixion, though not absolutely necessary, is still very natural."

(2) This would be the interpretation which would be given to the words by the Jews. They were so much accustomed to look forward to a great prince and deliverer, who would be by way of eminence the Anointed of the Lord, that, unless there was some special limitation or designation in the language, they would naturally apply it to the Messiah, properly so called. Compare Isa 9:6-7. Early in the history of the Jews, the nation had become accustomed to the expectation that such a deliverer would come, and its hopes were centerd on him. In all times of national trouble and calamity; in all their brightest visions of the future, they were accustomed to look to him as one who would deliver them from their troubles, and who would exalt their people to a pitch of glory and of honor, such as they had never known before. Unless, therefore, there was something in the connection which would demand a different interpretation, the language would be of course applied to the Messiah. But it cannot be pretended that there is anything in the connection that demands such a limitation, nor which forbids such an application.

(3) So far as the ancient versions throw any light on the subject, they show that this is the correct interpretation. So the Latin Vulgate, usque ad Christum ducem . So the Syriac, "unto Messiah, the most holy"- literally, "holy of holies."So Theodotion - ἔως Χριστοῦ heōs Christou - where there can be little doubt that the Messiah was understood to be referred to. The same is found in the Arabic. The Codex Chisianus is in utter confusion on this whole passage, and nothing can be made of it.

(4) All the circumstances referred to in connection with him who is here called "Messiah the Prince"are such as to be properly applicable to the work which the Lord Jesus came to do, and not to Cyrus, or Antiochus, or any other leader or ruler. See the notes at Dan 9:24. To no other one, according to the interpretation which the passage in that verse seems to demand, can the expressions there used be applied. In that exposition it was shown that the verse is designed to give a general view of what would be accomplished, or of what is expressed more in detail in the remaining verses of the vision, and that the language there used can be applied properly to the work which the Lord Jesus came to accomplish. Assuredly to no one else can the phrases "to restrain transgression,""to seal up sins,""to cover over iniquity,""to bring in everlasting righteousness,""to seal up the vision and prophecy,"and "to consecrate the most holy place,"be so well applied. The same is true of the language in the subsequent part of the prophecy, "Messiah shall be cut off,""not for himself ... shall confirm the covenant ... cause the oblation to cease."Any one may see the perplexities in which they are involved by adopting another interpretation, by consulting Bertholdt, or Lengerke on the passage.

(5) The expression used here ("prince"- נגיד nāgı̂yd - is applied to the Messiah beyond all question in Isa 4:4 : "I have given him for a witness to the people, a leader - נגיד nāgı̂yd - and a commander to the people."

(6) The perplexity attending any other interpretation is an additional proof of this point. In full illustration of this, it is necessary only to refer to the views of Bertholdt and Eichhorn as above exhibited. Whatever may be said about the difficulties on the supposition that it refers to the Lord Jesus - the true Messiah - no one can undertake to reconcile the applications which they have proposed with any belief of the inspiration of the passage. These considerations seem to me to make it clear that the prophecy had reference to the Messiah properly so called - the hope and the expectation of the Jewish people. There can be no doubt that Daniel would so understand it; there can be no doubt that it would be so applied by the Jews.

II. The next question is, From what point are we to reckon in computing the time when the Messiah would appear - the " terminus a quo ?"It is important to fix this, for the whole question of the fulfillment depends on it, and "honesty"requires that it should be determined without reference to the time to which four hundred and ninety years would reach - or the " terminus ad quem ."It is clearly not proper to do as Prideaux does, to assume that it refers to the birth of Christ, and then to reckon backward to a time which may be made to mean the "going forth of the commandment."The true method, undoubtedly, would be to fix on a time which would accord with the expression here, with no reference to the question of the fulfillment for in that way only can it be determined to be a true "prophecy,"and in that way only would it be of any use to Daniel, or to those who succeeded him. It need hardly be said, that a great variety of opinions have been maintained in regard to the time designated by the "going forth of the commandment."Bertholdt (pp. 567, 568) mentions no less than thirteen opinions which have been entertained on this point, and in such a variety of sentiment, it seems almost hopeless to be able to ascertain the truth with certainty. Now, in determining this, there are a few points which may be regarded as certain. They are such as these:

(a) That the commandment referred to is one that is issued by some prince or king having authority, and not the purpose of God. See the notes above on the first part of the verse.

(b) That the distinct command would be to "restore and build Jerusalem."This is specified, and therefore would seem to be distinguished from a command to build the temple, or to restore that from its state of ruin. It is true that the one might appear to be implied in the other, and yet this does not necessarily follow. For various causes it might be permitted to the Jews to rebuild their temple, and there might be a royal ordinance commanding that, while there was no purpose to restore the city to its former power and splendor, and even while there might be strong objections to it. For the use of the Jews who still resided in Palestine, and for those who were about to return, it might be a matter of policy to permit them to rebuild their temple, and even to aid them in it, while yet it might be regarded as perilous to allow them to rebuild the city, and to place it in its former condition of strength and power.

It was a place easily fortified; it had cost the Babylonian monarch much time, and had occasioned him many losses, before he had been able to conquer and subdue it, and, even to Cyrus, it might be a matter of very questionable policy to allow it to be built and fortified again. Accordingly we find that, as a matter of fact, the permission to rebuild the temple, and the permission to rebuild the city, were quite different things, and were separately granted by different sovereigns, and that the work was executed by different persons. The former might, without impropriety, be regarded as the close of the captivity - or the end of the "seventy years"of Jeremiah - for a permission to rebuild the temple was, in fact, a permission to return to their own country, and an implied purpose to aid them in it, while a considerable interval might, and probably would elapse, before a distinct command was issued to restore and rebuild the city itself, and even then a long period might intervene before it would be completed.

Accordingly, in the edict published by Cyrus, the permission to rebuild the temple is the one that is carefully specified: "Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to "build him an house"at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and "build the house of the Lord God of Israel"(he is the God), which is in Jerusalem,"Ezr 1:2-3. In this order there is nothing said of the restoration of the city, and that in fact occurred at a different time, and under the direction of different leaders. The first enterprise was to rebuild the temple; it was still a question whether it would be a matter of policy to allow the city to be rebuilt, and that was in fact accomplished at a different time. These considerations seem to make it certain that the edict referred to here was not what was issued by "Cyrus,"but must have been a subsequent decree bearing particularly on the rebuilding of the city itself. It is true that the command to rebuild the temple would imply that either there were persons residing amidst the ruins of Jerusalem, or in the land of Palestine, who were to worship there, and that there would be inhabitants in Jerusalem, probably those who would go from Babylon - for otherwise the temple would be of no service, but still this might be, and there be no permission to rebuild the city with any degree of its ancient strength and splendor, and none to surround it with walls - a very material thing in the structure of an ancient city.

© This interpretation is confirmed by the latter part of the verse: "the street shall be built again, and the wall, even in troublous times."If the word rendered "wall"means "trench or ditch,"as I have supposed, still it was a trench or ditch which was designed as a "defense"of a city, or which was excavated for making a wall, for the purpose of fortifying a walled city in order to make it stronger, and the expression is one which would not be applied to the mere purpose of rebuilding the temple, nor would it be used except in a command to restore the city itself. We are, then, in the fair interpretation of the passage, required now to show that such a command went forth from the Persian king to "restore and rebuild"the city itself - that is, a permission to put it into such a condition of strength as it was before.

In order to see how this interpretation accords with the facts in the case, and to determine whether such a period can be found as shall properly correspond with this interpretation, and enable us to ascertain the point of time here referred to - the " terminus a quo "- it is proper to inquire what are the facts which history has preserved. For this purpose, I looked at this point of the investigation into Jahn’ s "Hebrew Commonwealth,"(pp. 160-177), a work not written with any reference to the fulfillment of this prophecy, and which, indeed, in the portion relating to this period of the world, makes no allusion whatever to Daniel. The inquiry which it was necessary to settle was, whether under any of the Persian kings there was any order or command which would properly correspond with what we have ascertained to be the fair meaning of the passage. A very brief synopsis of the principal events recorded by Jahn as bearing on the restoration of the Jews to their own country, will be all that is needful to add to determine the question before us.

The kings of the Persian universal monarchy, according to Ptolemy, were ten, and the whole sum of their reign two hundred and seven years - from the time of Cyaxares II to the time of Alexander the Great. But Ptolemy’ s specific object being chronology, he omitted those who continued not on the throne a full year, and referred the months of their reign, partly to the preceding, and partly to the succeeding monarch. The whole number of sovereigns was in reality fourteen, as appears by the following table:

538	Cyaxares II reigned	2	0
536	Cyrus	7	0
529	Cambyses	7	5
522	Smerdis	0	7
521	Darius Hystaspis	36	0
485	Xerxes I	21	0
464	Artaxerxes Longimanus	40	3
424	Xerxes II	0	2
424	Sogdianus	0	7
423	Darius Nothus	19	0
404	Artaxerxes Mnemon	46	0
358	Darius Ochus	21	0
337	Arses	0	2
335	Darius Codomanus	0	4
Under the reign of this last prince, 331 b.c., the kingdom was entirely subdued by Alexander the Great. In respect to the question whether any order or command was issued pertaining to the rebuilding of the city of Jerusalem that corresponds with the meaning of the prediction as above explained, the following facts will probably furnish all the knowledge which can be obtained: (a) Cyaxares II Of course there was nothing in the time of Cyaxares II, the Darius of Daniel Dan 6:1; Dan 9:1, as it was under him that Babylon was conquered, and there was no movement toward a restoration of the Jews to their own land commenced by him, the first movement of that kind being under Cyrus. (b) Cyrus. What was the nature of the order issued by him we have seen above. It was a command to build the temple, and was limited to that, and involved no reference to the city. The command, as we have seen above, did not extend to that, and there were probably good reasons why it was not contemplated that it should be rebuilt in its former strength, and fortified as it was before. The purpose to fortify the city, or to encompass it by a wall or ditch, or even to build it at all, could not have been brought within the order of Cyrus, as recorded in Ezra, and that is the only form of the order which we have. The language of Daniel, therefore, seems to have been chosen of design when he says that the command would be issued to rebuild the city, not the temple. At any rate, such is the language, and such was not the order of Cyrus. © Cambyses. After the death of Cyrus the Samaritans wrote to Cambyses (called, by Ezra, Ahasuerus) against the Jews. We are not informed what effect this letter produced, but we can easily judge from the character of this degenerate son of Cyrus, as it is represented in history. He was a "thoughtless, gluttonous, furious warrior, who was considered as raving mad even by his own subjects."- Jahn. He madly invaded Egypt, and on his return learned that Smerdis, his brother, had usurped the throne in his absence; and died of a wound received from the falling of his sword from its sheath, as he was mounting his horse. No order is mentioned during his reign pertaining to the rebuilding either of the city or the temple. (d) Smerdis. He retained the throne about seven months. In the Bible the has the name of Artaxerxes. Compare, respecting him, Ctesias, x.; Justin, i. 9; Herod. iii. 61-67. "To this monarch the Samaritans again addressed themselves, complaining that the Jews were building (that is, fortifying) the city of Jerusalem, which they had never thought of doing; and in consequence of this false accusation, Smerdis issued a positive prohibition of their work."- Jahn. Two things, therefore, may be remarked respecting this reign: (1) the order or commandment referred to by Daniel could not have been issued during this reign, since there was an express "prohibition"against the work of building and fortifying the city; and (2) this confirms what is said above about the improbability that any order would have been issued by Cyrus to rebuild and fortify the city itself. It could not but have been foreseen that such an order would be likely to excite opposition from the Samaritans, and to cause internal dissensions and difficulties in Palestine, and it is not probable that the Persian govenment would allow the rebuilding of a city that would lead to such collisions. (e) Darius Hystaspis. He reigned thirty-six years. He was a mild and benevolent ruler. "As Smerdis was a mere usurper, his prohibition of rebuilding the temple was of no authority."- Jahn. In the second year of his reign, Haggai and Zechariah appeared, who plied the governor Zerubbabel, the high priest Joshua, and the whole people, with such powerful appeals to the Divine commands, that the building of the house of God was once more resumed. Upon this, Tatnai, the Persian governor on the west side of the Euphrates, came with his officers to call the Jews to an account, who referred him to the permission of Cyrus, and the Jews were suffered to proceed. The whole matter was, however, made known to Darius, and he caused search to be made among the archives of the state in reference to the alleged decree of Cyrus. The edict of Cyrus was found, which directed that a temple should be built at Jerusalem at the royal expense, and of much larger dimensions than the former. A copy of this was sent to Tatnai, and he was commanded to see that the work should be forwarded, and that the expenses should be defrayed from the royal treasury, and that the priests should be supplied with whatever was necessary to keep up the daily sacrifice. The work was, therefore, pressed on with renewed vigour, and in the sixth year of his reign the temple was completed and consecrated. The remainder of his reign was spent in unnecessary wars with Scythia, Thrace, India, and Greece. He suffered an overthrow at Marathon, and was preparing for a more energetic campaign in Greece when he died, and left his dominion and his wars to Xerxes. No order was issued during his reign for the rebuilding of the city of Jerusalem. All his edicts pertain to the original grant of Cyrus - the permission to build the temple. (f) Xerxes I. The career of Xerxes is well known. He was distinguished for gluttony, voluptuousness, and cruelty. He is celebrated for his invasion of Greece, for the check which he met at Thermopylae, and for the overthrow of his naval forces at Salamis by Themistocles. In the twenty-first year of his reign he was murdered by Artabanus, commander of his life-guard. He died in the year 464 b.c. According to Jalm, it is probable that "the Artaxerxes of Ezra, who is mentioned next after Darius Hystaspis, and the Ahasuerus of Esther, are names of Xerxes I."If so, it was under him that the second caravan of Jews went to Judea, under the direction of Ezra Ezra 7 Xerxes, if he was the prince referred to, gave Ezra an ample commission in regard to the temple at Jerusalem, granting him full power to do all that was necessary to maintain public worship there, and committing to him the vessels of gold and silver in Babylon, pertaining to the temple, etc. The decree may be found in Ezr 7:13-26. This decree, however, relates wholly to the temple - the "house of God."There was no order for rebuilding the city, and there is no evidence that anything material was done in building the city, or the walls. Respecting this reign, John remarks, "The Hebrew colony in Judea seems never to have been in a very flourishing condition. The administration of justice was particularly defective, and neither civil nor religious institutions were firmly established. Accordingly, the king gave permission anew for all Hebrews to emigrate to Judea,"p. 172. Ezra made the journey with the caravan in three months; deposited the precious gifts in the temple, caused the Scriptures to be read and explained; commenced a moral reformation, but did nothing, so far as appears, in reconstructing the city - for his commission did not extend to that. (g) Artaxerxes Longimanus. According to Jahn, he began to reign 464 b.c., and reigned forty years and three months. It was during his reign that Nehemiah lived, and that he acted as governor of Judea. The colony in Judea, says Jahn, which had been so flourishing in the time of Ezra, had greatly declined, in consequence of the fact that Syria and Phoenicia had been the rendezvous of the armies of Artaxerxes. "Nehemiah, the cup-bearer of Artaxerxes, learned the unhappy state of the Hebrews, b.c. 444, from a certain Jew named Hanani, who had come from Judea to Shushan with a caravan. Of the regulations introduced by Esra b.c. 478 there was little remaining, and, amid the confusions of war, the condition of the Jews continually grew worse. This information so affected Nehemiah that the king observed his melancholy, and inquiring its cause, he appointed him governor of Judea, "with full power to fortify Jerusalem,"and thus to secure it from the disasters to which unprotected places are always exposed in time of war. Orders were sent to the royal officers west of the Euphrates to "assist in the fortification of the city,"and to furnish the requisite timber from the king’ s forest; probably on Mount Libanus, near the sources of the river Kadisha, as that was the place celebrated for its cedars. Thus commissioned, Nehemiah journeyed to Judea, accompanied by military officers and cavalry,"pp. 175, 176. Jahn further adds, "as soon as Nehemiah, on his arrival in Palestine, had been acknowledged governor of Judea by the royal officers, he made known his preparations for fortifying Jerusalem to the elders who composed the Jewish council. All the heads of houses, and the high priest Eliashib, engaged zealously in the work. The chiefs of the Samaritans, Sanballat, Tobiah, and Geshem, endeavored to thwart their undertaking by insults, by malicious insinuations that it was a preparation for revolt, by plots, and by threats of a hostile attack. The Jews, notwithstanding, proceeded earnestly in their business, armed the laborers, protected them still further by a guard of armed citizens, and at length happily completed the walls of their city." We have reached a point, then, in the history of the kings of Persia, when there was a distinct order to restore and fortify Jerusalem, and when there was an express expedition undertaken to accomplish this result. In the history of these kings, as reported by Jahn, this is the first order that would seem to correspond with the language of Daniel - "the commandment to restore and rebuild Jerusalem,"and the assertion that "the street should be built again, and the wall, even in troublous times."It may be well, therefore, to pause here, and to look more distinctly at this order of Artaxerxes Longimanus, and inquire into its conformity with the language of Daniel. The circumstances, then, as stated in the book of Nehemiah, are these: (a) Nehemiah learned from Hanani the state of his brethren in Judea, and the fact that the "walls of the city were broken down, and that the gates were burned with fire,"and that the people who were at Jerusalem were in a state of "great affliction and reproach,"and gave himself to weeping, and fasting, and prayer, on that account, Neh 1:1-11. (b) On coming into the presence of Artaxerxes, to perform the usual duty of presenting the wine to the king, the king saw the sadness and distress of Nehemiah, and inquired the cause, Neh 2:1-2. This, Nehemiah Neh 2:1 is careful to remark occurred in the twentieth year of his reign. © He states distinctly, that it was because Jerusalem was still in ruins: "Why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?"Neh 2:3. (d) The request of Nehemiah, in accordance with the language in Daniel, was, that he might be permitted to go to Jerusalem and "rebuild the city:""And I said unto the king, If it please the king, and if thy servant have found favor in thy sight, that thou wouldst send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it,"Neh 2:5. (e) The edict of Artaxerxes contemplated the same thing which is foretold by the angel to Daniel "And a letter unto Asaph the keeper of the king’ s forest, that he may give me timber to make beams for the gates of the palace which pertained to the house, and for the wall of the city,"etc., Neh 2:8. (f) The work which Nehemiah did, under this edict, was what is supposed in the prediction in Daniel. His first work was to go forth by night to survey the state of the city: "And I went out by night by the gate of the valley, etc., and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire,"Neh 2:13. His next work was to propose to rebuild these walls again: "Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach,"Neh 2:17. The next work was to rebuild those walls, a full description of which we have in Neh. 3:1-32; 4:1-23. The city was thus fortified. It was built again according to the purpose of Nehemiah, and according to the decree of Artaxerxes. It took its place again as a fortified city, and the promised work of restoring and rebuilding it was; complete. (g) The building of the city and the walls under Nehemiah occurred in just such circumstances as are predicted by Daniel. The angel says, "The wall shall be built again, even in troublous times."Let anyone read the account of the rebuilding in Nehemiah - the description of the "troubles "which were produced by the opposition of Sanballat and those associated with him Neh. 4, and he will see the striking accuracy of this expression - an accuracy as entire as if it had been employed after the event in describing it, instead of having been used before in predicting it. It may confirm this interpretation to make three remarks: (1) After this decree of Artaxerxes there was no order issued by Persian kings pertaining to the restoration and rebuilding of the city. Neither Xerxes II, nor Sogdianus, nor Darius Nothus, nor Artaxerxes Mnemon, nor Darius Ochus, nor Arses, nor Darius Codomanus, issued any decree that corresponded at all with this prediction, or any that related to the rebuilding of Jerusalem. There was no occasion for any, for the work was done. (2) \caps1 a\caps0 second remark is, that, in the language of Hengstenberg, "Until the twentieth year of Artaxerxes, the new city of Jerusalem was an open, thinly inhabited village, exposed to all aggressions from its neighbors, sustaining the same relation to the former and the latter city as the huts erected after the burning of a city for the first protection front rain and wind do to those which are still uninjured, or which have been rebuilt."- Christ. ii. 381. This is quite apparent from the remarks which have been already made respecting the state of the city. The want of any permission to rebuild the city and the walls; the fact that the permission to return extended only to a right-to rebuild the temple; the improbabilities above stated, that the rebuilding of the city in its strength would be allowed when they first returned, and the account which Nehemiah gives of the condition of Jerusalem at the time when he asked leave to go and "build"it, all tend to confirm this supposition. See Hengstenberg, as above, pp. 381-386. (3) A third remark is, that a confirmation of this may be found in the book of Ecclesiasticus, showing how Nehemiah was regarded in respect to the rebuilding of the city: "And among the elect was Neemias, whose renown is great, who raised up for us the walls that were fallen, and set up the gates and the bars, and raised up our ruins again,"Ecclesiasticus 49:13. On the other hand, Joshua and Zerubbabel are extolled only as rebuilders of the temple: "How shall we magnify Zorobabel? even he was as a signet on the right hand:""so was Jesus the son of Josedec: who in their time builded "the house"and set up a "holy temple"to the Lord,"Ecclesiasticus 49:11, 12. These considerations make the case clear, it seems to me, that the time referred to - the " terminus a quo "- according to the fair interpretation, was the twentieth year of Artaxerxes. To this we are conducted by the proper and necessary exposition of the language, and by the orders actually issued from the Persian court in regard to the temple and city. If it should be objected - the only objection of importance that has been alleged against it - that this would not meet the inquiry of Daniel; that he was seeking for the time when the captivity would cease, and looking for its termination as predicted by Jeremiah; that it would not console him to be referred to a period so remote as is here supposed - the time of the rebuilding of the city; and, still more, that, not knowing that time, the prophecy would afford him no basis of calculation as to the appearing of the Messiah, it may be replied: (a) That the prediction contained all the consolation and assurance which Daniel sought - the assurance that the city "would be rebuilt,"and that an order "would go forth"for its restoration. (b) That the angel does not profess to answer the precise point of the inquiry which Daniel had suggested. The prayer of Daniel was the occasion of uttering a higher prophecy than the one which lie had been contemplating. © It is not necessary to suppose that the design was that "Daniel"should be able to compute the exact time when the Messiah would appear. It was sufficient for him if he had the assurance that he would appear, and if he were furnished with a basis by which it might be calculated when he would appear, after the order to rebuild the city had gone forth. (d) At any rate, the prophecy must have appeared to Daniel to have a much more important meaning than would be implied merely by a direct answer to his prayer - pertaining to the close of the exile. The prophecy indubitably stretched far into future years. Daniel must have seen at once that it contained an important disclosure respecting future events, and, as it implied that the exile would close, and that the city would be rebuilt, and as he had already a sufficient intimation when the exile would close, from the prophecies of Jeremiah, we may suppose that the mind of Daniel would rest on this as more than he had desired to know - a revelation far beyond what he anticipated when he set apart this day for special prayer. The only remaining Barnes: Dan 9:26 - -- And after threescore and two weeks - After the completion of the last period of four hundred and thirty-four years. The angel had shown in the ... And after threescore and two weeks - After the completion of the last period of four hundred and thirty-four years. The angel had shown in the previous verse what would be the characteristic of the first period of "seven weeks"- that during that time the wall and the street would be built in circumstances of general distress and anxiety, and he now proceeds to state what would occur in relation to the remaining sixty-two weeks. The particular thing which would characterize that period would be, that the Messiah would be cut off, and that the series of events would commence which would terminate in the destruction of the city and the temple. He does not say that this would be immediately on the termination of the sixty-two weeks, but he says that it would be "after" אחרי 'achărēy - "subsequent"to the close of that period. The word does not mean necessarily immediately, but it denotes what is to succeed - to follow - and would be well expressed by the word "afterward:"Gen 15:14; Gen 23:19; Gen 25:26, et al. See Gesenius, Lexicon The natural meaning here would be, that this would be the "next event"in the order of events to be reckoned; it would be that on which the prophetic eye would rest subsequent to the close of the period of sixty-two weeks. There are two circumstances in the prophecy itself which go to show that it is not meant that this would immediately follow: (a) One is, that in the previous verse it is said that the "sixty-two weeks"would extend "unto the Messiah;"that is, either to his birth or to his manifestation as such; and it is not implied anywhere that he would be "cut off"at once on his appearing, nor is such a supposition reasonable, or one that would have been embraced by an ancient student of the prophecies; (b) the other is, that, in the subsequent verse, it is expressly said that what he would accomplish in causing the oblation to cease would occur "in the midst of the week;"that is, of the remaining one week that would complete the seventy. This could not occur if he were to be "cut off"immediately at the close of the sixty-two weeks. The careful student of this prophecy, therefore, would anticipate that the Messiah would appear at the close of the sixty-two weeks, and that he would continue during a part, at least, of the remaining one week before he would be cut off. This point could have been clearly made out from the prophecy before the Messiah came. Shall Messiah - Notes, Dan 9:25. Be cut off - The word used here ( כרת kârath ) means, properly, to cut, to cut off, as a part of a garment, 1Sa 24:5 (6), 11 (12); a branch of a tree, Num 13:23; the prepuce, Exo 4:25; the head, 1Sa 17:51; 1Sa 5:4; to cut down trees, Deu 19:5; Isa 14:8; Isa 44:14; Jer 10:3; Jer 22:7. Then it means to cut off persons, to destroy, Deu 20:20; Jer 11:19; Gen 9:11; Psa 37:9; Pro 2:22; Pro 10:31, et al. scepe. The phrase, "that soul shall be cut off from his people,""from the midst of the people,""from Israel,""from the congregation,"etc., occurs frequently in the Scriptures (compare Gen 17:14; Lev 7:20-21; Num 15:30; Num 19:13, Num 19:20; Exo 12:19, et al.), and denotes the punishment of death in general, without defining the manner. "It is never the punishment of exile."- Gesenius, Lexicon The proper notion or meaning here is, undoubtedly, that of being cut off by death, and would suggest the idea of a "violent"death, or a death by the agency of others. It would apply to one who was assassinated, or murdered by a mob, or who was appointed to death by a judicial decree; or it might be applied to one who was cut down in battle, or by the pestilence, or by lightning, or by shipwreck, but it would not naturally or properly be applied to one who had lived out his days, and died a peaceful death. We always now connect with the word the idea of some unusual interposition, as when we speak of one who is cut down in middle life. The ancient translators understood it of a violent death. So the Latin "Vulgate, occidetur Christus ;"Syriac, "the Messiah shall be slain,"or put to death. It need not be here said that this phrase would find a complete fulfillment in the manner in which the Lord Jesus was put to death, nor that this is the very language in which it is proper now to describe the manner in which he was removed. He was cut off by violence; by a judicial decree: by a mob; in the midst of his way, etc. If it should be admitted that the angel meant to describe the manner of his death, he could not have found a single word that would have better expressed it. But not for himself - Margin, "and shall have nothing."This phrase has given rise to not a little discussion, and not a little diversity of opinion. The Latin Vulgate is, "et non erit ejus populus, qui eum negaturus est"- "and they shall not be his people who shall deny him."Theodotion (in the Septuagint), καὶ κρίμα οὐκ ἔστιν ἐν ἀυτῷ kai krima ouk estin en autō - "and there is no crime in him."Syriac, "And it is not with him."The Hebrew is לו ואין ve 'ēyn lô - and the interpretation turns on the meaning of the word אין 'ēyn . Hengstenberg maintains that it is never used in the sense of לא lo' (not), but that it always conveys the idea of "nothing,"or "non-existence,"and that the meaning here is, that, then, "there was nothing to him;"that is, that he ceased to have authority and power, as in the cutting off of a prince or ruler whose power comes to an end. Accordingly he renders it, "and is not to him;"that is, his dominion, authority, or power over the covenant people as an anointed prince, would cease when he was cut off, and another one would come and desolate the sanctuary, and take possession. Bertholdt renders it, Ohne Nachfolger von den Seinigen zu haben - "without any successors of his own "- meaning that his family, or that the dynasty would be cut off, or would end with him. He maintains that the whole phrase denotes "a sudden and an unexpected death,"and that it here means that he would have no successor of his own family. He applies it to Alexander the Great. Lengerke renders it, Und nicht ist vorhanden, der ihm, angehoret - and explains the whole to mean, "The anointed one (as the lawful king) shall be cut off, but it shall not then be one who belongs to his family (to wit, upon the throne), but a Prince shall come to whom the crown did not belong, to whom the name anointed could not properly belong." Maurer explains it, "There shall be to him no successor or lawful heir."Prof. Stuart renders it, "One shall be cut off, and there shall be none for it"(the people). C. B. Michaelis, "and not to be will be his lot."Jacch. and Hitzig, "and no one remained to him."Rosch, "and no one was present for him."Our translation - "but not for himself"- was undoubtedly adopted from the common view of the atonement - that the Messiah did not die for himself, but that his life was given as a ransom for others. There can be no doubt of that fact to those who hold the common doctrine of the atonement, and yet it maybe doubted whether the translators did not undesignedly allow their views of the atonement to shape the interpretation of this passage, and whether it can be fairly made out from the Hebrew. The ordinary meaning of the Hebrew word אין 'ēyn is, undoubtedly, "nothing, emptiness"- in the sense of there being nothing (see Gesenius, Lexicon); and, thus applied, the sense here would be, that after he was cut off, or in consequence of his being cut off, what he before possessed would cease, or there would be "nothing"to him; that is, either his life would cease, or his dominion would cease, or he would be cut off as the Prince - the Messiah. This interpretation appears to be confirmed by what is immediately said, that another would come and would destroy the city and the sanctuary, or that the possession would pass into his bands. It seems probable to me that this is the fair interpretation. The Messiah would come as a "Prince."It might be expected that he would come to rule - to set up a kingdom. But he would be suddenly cut off by a violent death. The anticipated dominion over the people as a prince would not be set up. It would not pertain to him. Thus suddenly cut off, the expectations of such a rule would be disappointed and blasted. He would in fact set up no such dominion as might naturally be expected of an anointed prince; he would have no successor; the dynasty would not remain in his hands or his family, and soon the people of a foreign prince would come and would sweep all away. This interpretation does not suppose that the real object of his coming would be thwarted, or that he would not set up a kingdom in accordance with the prediction properly explained, but that such a kingdom as would be expected by the people would not be set up. He would be cut off soon after he came, and the anticipated dominion would not pertain to him, or there would be "nothing"of it found in him, and soon after a foreign prince would come and destroy the city and the sanctuary. This interpretation, indeed, will take this passage away as a proof-text of the doctrine of the atonement, or as affirming the design of the death of the Messiah, but it furnishes a meaning as much in accordance with the general strain of the prophecy, and with the facts in the work of the Messiah. For it was a natural expectation that when he came he would set up a kingdom - a temporal reign - and this expectation was extensively cherished among the people. He was, however, soon cut off, and all such hopes at once perished in the minds of his true followers (compare Luk 24:21), and in the minds of the multitudes who, though not his true followers, began to inquire whether he might not be the predicted Messiah - the Prince to sit on the throne of David. But of such an anticipated dominion or rule, there was "nothing"to him. All these expectations were blighted by his sudden death, and soon, instead of his delivering the nation from bondage and setting up a visible kingdom, a foreign prince would come with his forces and would sweep away everything. Whether this would be the interpretation affixed to these words before the advent of the Messiah cannot now be determined. We have few remains of the methods in which the Hebrews interpreted the ancient prophecies, and we may readily suppose that they would not be disposed to embrace an exposition which would show them that the reign of the Messiah, as they anticipated it, would not occur, but that almost as soon as he appeared, he would be put to death, and the dominion pass away, and the nation be subjected to the ravages of a foreign power. "And the people of the prince that shall come."Margin, "And they (the Jews) shall be no more his people; or, the Prince’ s (Messiah’ s) future people."This seems to be rather an explanation of the meaning, than a translation of the Hebrew. The literal rendering would be, "and the city, and the sanctuary, the people of a prince that comes, shall lay waste."On the general supposition that this whole passage refers to the Messiah and his time, the language used here is not difficult of interpretation, and denotes with undoubted accuracy the events that soon followed the "cutting off"of the Messiah. The word "people"( עם ‛am ) is a word that may well be applied to subjects or armies - such a people as an invading prince or warrior would lead with him for purposes of conquest. It denotes properly (a) a people, or tribe, or race in general; and then (b) the people as opposed to kings, princes, rulers (compare λαός laos , the people as opposed to chiefs in Homer, Iliad ii. 365, xiii. 108, xxiv. 28): and then as soldiers, Jdg 5:2. Hence, it may be applied, as it would be understood to be here, to the soldiers of the prince that should come. Of the prince that shall come - The word "prince"here ( נגיד nāgı̂yd ) is the same which occurs in Dan 9:25, "Messiah the prince."It is clear, however, that another prince is meant here, for (a) it is just said that that prince - the Messiah - would be "cut off,"and this clearly refers to one that was to follow; (b) the phrase "that is to come"( הבא habbâ' ) would also imply this. It would naturally suggest the idea that he would come from abroad, or that he would be a foreign prince - for he would "come"for the purposes of destruction. No one can fail to see the applicability of this to the destruction of Jerusalem by the Roman power, after the Lord Jesus was put to death. If that was the design of the prophecy, or if it be admitted that the prophecy contemplated that, the language could not have been better chosen, or the prediction more exact. No one can reasonably doubt that, if the ancient Hebrews had understood the former part of the prophecy, as meaning that the true Messiah would be put to death soon after his appearing, they could not fail to anticipate that a foreign prince would soon come and lay waste their city and sanctuary. Shall destroy the city and the sanctuary - The "holy place"- the temple. This is the termination of the prophecy. It begins with the command to "rebuild and restore"the city, and ends with its destruction. The time is not fixed, nor is there in the prophecy any direct intimation when it would occur, unless it be found in the general declaration in Dan 9:24, that "seventy weeks were determined upon the people and the city."The whole scope of the prophecy, however, would lead to the supposition that this was soon to occur after the Messiah should be "cut off."The series of events under the Romans which led to the destruction of the city and temple, in fact, began very soon after the death of the Lord Jesus, and ceased only when the temple was wholly demolished, and the city was rased to its foundations. And the end thereof - Hebrew, "its end,"or "his end"- קצו qı̂tsô . It is not certain as to what the word "it"( ו ô ) here refers. It may be either the end of the city, or of the prince, or of the prophecy, so far as the grammatical construction is concerned. As the principal and immediate subject of the prophecy, however, is the city, it is more natural to refer it to that. Hengstenberg renders it, "it will end,"supposing, with Vitringa, that it refers to the subject of the discourse: "the thing - the whole affair - all that is here predicted in this series of events - will end with a flood."This accords well with the whole design of the prophecy. With a flood - בשׁטף basheṭeph . That is, it shall be like an overflowing flood. The word used here means a "gushing, outpouring,"as of rain, Job 38:25; of a torrent, Pro 27:4; an overflowing, inundation, flood, Psa 32:6; Nah 1:8. Hence, it would appropriately denote the ravages of an army, sweeping everything away. It would be like a sudden inundation, carrying everything before it. No one can doubt that this language is applicable in every respect to the desolations brought upon Jerusalem by the Roman armies. And unto the end of the war desolations are determined - Margin, "it shall be cut off by desolations."Hengstenberg renders this, "and unto the end is war, a decree of ruins."So Lengerke - and his aufs Ende Krieg und Beschluss der Wusten . Bertholdt renders it, "and the great desolations shall continue unto the end of the war."The Latin Vulgate renders it, et post finem belli statuta desolatio - "and after the end of the war desolation is determined."Prof. Stuart translates it, "and unto the end shall be war, a decreed measure of desolations."The literal meaning of the passage is, "and unto the end of the war desolations are decreed,"or determined. The word rendered "determined"( חרץ chârats ) means, properly, to cut, cut in, engrave; then to decide, to determine, to decree, to pass sentence. See the notes at Dan 9:24. Here the meaning naturally is, that such desolations were settled or determined as by a decree or purpose. There was something which made them certain; that is, it was a part of the great plan here referred to in the vision of the seventy weeks, that there should be such desolations extending through the war. The things which would, therefore, be anticipated from this passage would be, (a) that there would be war. This is implied also in the assurance that the people of a foreign prince would come and take the city. (b) That this war would be of a "desolating"character, or that it would in a remarkable manner extend and spread ruin over the land. All wars are thus characterized; but it would seem that this would do it in a remarkable manner. © That these desolations would extend through the war, or to its close. There would be no intermission; no cessation. It is hardly necessary to say that this was, in fact, precisely the character of the war which the Romans waged with the Jews after the death of the Saviour, and which ended in the destruction of the city and temple; the overthrow of the whole Hebrew polity; and the removal of great numbers of the people to a distant and perpetual captivity. No war, perhaps, has been in its progress more marked by desolation; in none has the purpose of destruction been more perseveringly manifested to its very close. The "language"here, indeed, might apply to many wars - in a certain sense to all wars; to none, however, would it be more appropriate than to the wars of the Romans with the Jews. Poole -> Dan 9:1; Dan 9:2; Dan 9:3; Dan 9:4; Dan 9:5; Dan 9:6; Dan 9:8; Dan 9:9; Dan 9:10; Dan 9:11; Dan 9:12; Dan 9:13; Dan 9:14; Dan 9:15; Dan 9:16; Dan 9:17; Dan 9:18; Dan 9:19; Dan 9:21; Dan 9:22; Dan 9:23; Dan 9:24; Dan 9:25; Dan 9:26 Poole: Dan 9:1 - -- In the first year of Darius that is, immediately after the overthrow of the kingdom of Babylon, which was also the year of the Jews’ deliveran... In the first year of Darius that is, immediately after the overthrow of the kingdom of Babylon, which was also the year of the Jews’ deliverance from their seventy years’ captivity; therefore punctually here set down. The Lord hath carefully recorded the several periods of time that relate to his church, and the signal providences both of mercy or judgment exercised towards it; for hereby God is glorified in the signal displaying of his attributes, and the saints’ graces exercised, especially faith and patience, by calling to mind what God hath done in time past, Psa 77:5-7 . This Darius was not Darius the Persian, under whom the temple was built, as Porphyrius would have it, that thereby he might persuade unlearned men that Daniel lived long after the time that he did live in. Therefore this is called Darius the Mede, and by the Greeks called Cyaxares. Which was made king over the realm of the Chaldeans and this is confirmed by Xenophon. Poole: Dan 9:2 - -- Understood by books by sacred books, both of Jeremiah the prophet, Jer 25:11,12 29:10 ; so also the Pentateuch, which he had, as is plain, Dan 9:10-1... Understood by books by sacred books, both of Jeremiah the prophet, Jer 25:11,12 29:10 ; so also the Pentateuch, which he had, as is plain, Dan 9:10-13 , &c.; by which we see this great prophet did not disdain to study the word of God, and the state of the church of God, though he had the converse and revelation of angels, and though he was in a heathen court, and in high office, which required great attendance. That he would accomplish seventy years in the desolations of Jerusalem: see Jer 7:3,1 22:5 25:18 . Poole: Dan 9:3 - -- Observe two things: 1. That deep revolting, and deep afflictions, call for deep and solemn humiliation. 2. God’ s decrees and promises do not... Observe two things: 1. That deep revolting, and deep afflictions, call for deep and solemn humiliation. 2. God’ s decrees and promises do not excuse us from duty and prayer, but include it and require it. God will be inquired of for those things which he hath purposed and promised to give his people, Eze 36:37 . And if it be objected by any, (as it is by Calovius,) that both God’ s threats and promises are absolute, and not hypothetical, as they will prove by Jer 25:11,12 29:10 ; it is answered that, 1. Though it be spoken peremptorily and absolutely, yet not without a tacit condition and secret reserve in God, Jon 3:4 . 2. God often speaks positively to put sinners in the more awe of his judgments, and to drive them to repentance, Jer 18:7-10 . 3. If God give a reason of his threatening, viz. because they have despised his word and abused his patience, 2Ch 36:15,16 Lu 19:42-44 ; then the threat is absolute. 4. And if God add upon his threatenings such words as these, I will not hear you, pray not for this people , of which we have many instances, then it is peremptory. 5. When the threat and the judgment threatened are the fruit of God’ s decree, then it is irreversible; not else. Mind all these rules well in this case. Poole: Dan 9:4 - -- By this it appeared he prayed in faith, to the true God, and his God. 2. He made confession of sin when he prayed for deliverance, because hereby h... By this it appeared he prayed in faith, to the true God, and his God. 2. He made confession of sin when he prayed for deliverance, because hereby he justified God in the captivity of his people. 3. He knew if God vouchsafed pardon of sin, upon this confession, that would be a sure foundation of future mercy. 4. He set down here the words of his prayer, because it is the prayer of a righteous man, and one of God’ s eminent saints and favourites in Scripture, who had great power with God in prayer, Job 42:7-9 Eze 14:14,20 Jas 5:16 . Keeping the covenant; he puts God in mind of his covenant, Deu 7:8 Neh 1:5 ; he calls him great and dreadful, as to his severe justice and wrath: now though the covenant hath promises and mercy, yet it includeth obedience on our part, as here is expressed. Poole: Dan 9:5 - -- As if he had said, We are not only sinners, but our sin is wickedness aggravated to the height: thus much the gradation here intimates, by doing wi... As if he had said, We are not only sinners, but our sin is wickedness aggravated to the height: thus much the gradation here intimates, by doing wickedly and rebelling In our confessions of sin to God there must be no mincing nor cloaking of sin, but a full and naked discovery, with selfjudging and self-abhorrence. Note here, all along after, this holy man Daniel puts himself in the number of the greatest sinners: so when we are suppliants and penitents, we must include ourselves in the general petition. Poole: Dan 9:6 - -- For God to send his prophets to his people was their high privilege, and the highest act of favour to them, and of his authority over them, for they... For God to send his prophets to his people was their high privilege, and the highest act of favour to them, and of his authority over them, for they were God’ s ambassadors, and came to them in the Lord’ s name; and therefore their sin and punishment was the greater. God’ s ambassadors have a large commission, and general instruction to speak in the name of their Lord with all authority, and without respect of persons. And this shows, 1. God’ s authority over all. 2. God’ s mercy towards all, of all sorts. 3. The aggravation of this sin, because it was of all sorts, as Gen 6:12,13 2Ch 36:16 . Now the abuse of ambassadors hath by the law of nations ever been highly resented, 2Sa 10:12:29-31 . Poole: Dan 9:8 - -- Here the prophet, after he had arraigned himself and his people upon their guilt, passeth judgment; for in this case every true penitent sits in jud... Here the prophet, after he had arraigned himself and his people upon their guilt, passeth judgment; for in this case every true penitent sits in judgment, and proceeds judicially, that is, solemnly and impartially; for he judgeth for God, and proceeds according to God’ s law, and conscience is witness; and this God takes notice of, and takes well, for it prevents his judging of us, 1Co 11:31 , and is a true sign of true repentance: see 2Co 7:11 . Poole: Dan 9:9 - -- How did God show himself merciful, when he punished them so severely? Answ 1. Because it was less than their sin deserved, for it was rebellion. ... How did God show himself merciful, when he punished them so severely? Answ 1. Because it was less than their sin deserved, for it was rebellion. 2. Because their punishment was God’ s chastisement, which to his people is an act of love and mercy, as you see, Heb 12:6-9 . 3. Because God preserved them in their captivity, and delivered them from it. They therefore that pray to God under their sin and misery must eye God’ s mercies, as well as his justice, Psa 2:1 130:4 . For as the one doth east them down, so the other bears them up, and gives them hope; or else we might he swallowed up of too much sorrow and despair, 2Co 2:7,11 , wherein Satan would be too hard for us, as well as in dedolency or want of godly sorrow. Poole: Dan 9:10 - -- To be large in, 1. Confession of sin, especially in a day of humiliation, is no vain repetition, for we offend commonly in being slight and perfunc... To be large in, 1. Confession of sin, especially in a day of humiliation, is no vain repetition, for we offend commonly in being slight and perfunctory in our confessions; and God will have all out, and make us own it. 2. It was God’ s mercy not only to give his people a law, which he did solemnly by Moses, but set it plainly and powerfully before them, and set it home upon them by the expositions and applications of all the prophets, for this was their work. Poole: Dan 9:11 - -- 1. When sin is epidemical, it is sad and fatal to a nation, as in Psa 14:3 Rom 3:12 : so a deluge of sin brought a deluge of judgment, Gen 6:13,17 . ... 1. When sin is epidemical, it is sad and fatal to a nation, as in Psa 14:3 Rom 3:12 : so a deluge of sin brought a deluge of judgment, Gen 6:13,17 . 2. This makes the gap great, and leaves none to stand in it. Then the curse comes upon a people, i.e. the punishment of the breach of God’ s law, Jer 42:18 44:12 . This, 1. Shows the holiness of God’ s law. 2. It shows the sinfulness and heinousness of sin, the breach of it. 3. It shows the necessity and excellency of Jesus Christ, who was sent of God to bless us, in freeing us from the curse of the law by becoming a curse for us. Poole: Dan 9:12 - -- He hath confirmed his words which he spake against us: by this it appears that God’ s judgments threatened against sin are to be feared, because... He hath confirmed his words which he spake against us: by this it appears that God’ s judgments threatened against sin are to be feared, because of the great and terrible God, Dan 9:4 Deu 7:9,10 Ne 1:8 . Against our judges that judged us whose place and duty it was to govern the people, to judge their causes, and to appoint others for it; wherein if there be a failure, as there often was, it was a sin and judgment upon the people, and upon the rulers and judges themselves also, of which we find many instances and complaints in Scripture, Psa 2:2,9,10 58:1,2 . Jerusalem a place privileged many ways above all others, chiefly by the signal presence of God there, and his promises to it, Psa 76:1,2 ; yet when sin is found there, as it was in Jerusalem, to the height, as in Sodom, it was punished to the height. Read the book of Lamentations. Poole: Dan 9:13 - -- As it is written in the law of Moses: see Lev 26:14-39 . The sum of all is, As the Lord threatened and forewarned us long ago, so it is come to pass ... As it is written in the law of Moses: see Lev 26:14-39 . The sum of all is, As the Lord threatened and forewarned us long ago, so it is come to pass this day upon us, because we took no warning, we understood not, but sinned and returned not. The Lord is true and just in all that is come upon us; chiefly because we have not made our prayer unto God to prevent our misery before it came upon us, nor to remove it when it lay heavy on us. See it in Ezekiel, who prophesied in the captivity, and how they received him; and though they kept a formal fast, yet what did that signify? Zec 7:5-7 . Poole: Dan 9:14 - -- Therefore hath the Lord watched: this notes, 1. God’ s taking notice of all their ways, even while men sleep in carnal security, and dream of n... Therefore hath the Lord watched: this notes, 1. God’ s taking notice of all their ways, even while men sleep in carnal security, and dream of no danger. 2. God’ s watching here notes the fit ways that he always takes to punish sinners. 3. It notes his haste in executing judgment duly and seasonably, when it makes most for the honour of his justice. 4. That he may, like a careful watchman, not suffer any to escape his hands. Poole: Dan 9:15 - -- Daniel mentions this deliverance now, that God would please to put forth the same power in this deliverance out of Babylon, according to his promise... Daniel mentions this deliverance now, that God would please to put forth the same power in this deliverance out of Babylon, according to his promise, Psa 80:8 Jer 16:14 23:7 : this lie grounds his faith upon, Jer 32:13 , read thence to the end. 1. How the Lord assured them they should return out of captivity, by the prophet’ s making a purchase and sealing evidences, and laying them up safe. 2. How the Lord would certainly plague them notwithstanding for their wickedness. 3. How he would deliver them, as once out of Egypt. Poole: Dan 9:16 - -- As if he had said, Lord, according to thy righteousness thou hast punished thy people, as they justly deserved; now also, according to thy mercies, ... As if he had said, Lord, according to thy righteousness thou hast punished thy people, as they justly deserved; now also, according to thy mercies, which is the other part of thy righteousness, save thy people, though they deserve it not. See Psa 143:1,2 . For God hath promised, and therefore he will do it, yet in mercy, and this is faithfulness and righteousness. See 1Jo 1:9 . Now though sin is the reproach of any people and nation, yet much more of the people of God, which should be a holy people, because their God is a holy God, and his laws are holy laws, by which they excel all other people. Yet, Lord, saith he, if Jerusalem be a reproach, this is a reproach to thee, because of their relation to thee; therefore, I pray thee, take away this double reproach; it is. grievous unto us to bear it; for thy name’ s sake, O let it be grievous unto thee, and therefore wipe it away. Poole: Dan 9:17 - -- 1. Here the prophet is most concerned for the sanctuary, and place of worship, a type not only of the church, and the worship of God, but also of Chri... 1. Here the prophet is most concerned for the sanctuary, and place of worship, a type not only of the church, and the worship of God, but also of Christ; because in all these the Lord is greatly concerned in honour, especially considering, 2. His argument, for the Lord’ s sake; for Christ’ s sake, the Messiah, who is meant here: which I prove, 1. Because the concurrent testimony of the best interpreters, and the synod of Sardis, is for this interpretation. 2. Because this construction is most agreeable to the text and the Hebrew: the contrary is against it, and forced and figurative, when there is no need of it. 3. The plurality of persons is expressed thus. 4. The word Lord is often attributed to Christ in the Old Testament, Psa 110:1 ; and in the New Testament, Luk 1:43 2:11 Joh 20:28 Rev 17:14 5 . Because the Jews had none else to trust to for salvation, Joh 14:13 Act 15:11 Eph 3:12 1Ti 2:5 . Thus in the Old Testament, Psa 80:15-17 ; for the Son’ s sake, whom he calls the Son of man, Dan 9:17 , for so the Chaldee paraphrase, for the King Messiah. So upon that place, Psa 72:1 , Give the king thy judgments, and thy righteousness to the king’ s son i.e. the King the Messiah. 2Sa 7:21 , For thy word’ s sake i.e. Christ, Joh 1:1 2Sa 12:25 , He called his name Jedidiah, because of the Lord, of whom Solomon was a type. Poole: Dan 9:18 - -- Observe here, 1. How he entitles God to the city for his name. It was the city of God, Psa 48:1,2,8 Jer 25:29 . It is a good argument in prayer to ... Observe here, 1. How he entitles God to the city for his name. It was the city of God, Psa 48:1,2,8 Jer 25:29 . It is a good argument in prayer to entitle ourselves to God; yea, to interest God to ourselves, and to our cause. Observe, 2. How careful and cautious the prophet is to flee to mercy, and to renounce merit. Thus all the saints. Poole: Dan 9:19 - -- Here, 1. We have the effectual fervent prayer of a righteous man prevailing: he never gave over till he got it. 2. The Lord allows and loves impor... Here, 1. We have the effectual fervent prayer of a righteous man prevailing: he never gave over till he got it. 2. The Lord allows and loves importunity in prayer. 3. He and the people of God were under a sore trial, for the seventy years’ captivity were expired. Therefore he saith, Defer not now, Lord, it is high time for thee to have mercy upon Zion, yea, the set time is come: Lord, hear for thine own sake, though not for ours. What! hast thou forgotten? O Lord, remember. Poole: Dan 9:21 - -- 1. By this we see Daniel used vocal prayer, pouring out his soul. 2. That the saints in prayer do parley with God; it is a humble, and holy, and ferv... 1. By this we see Daniel used vocal prayer, pouring out his soul. 2. That the saints in prayer do parley with God; it is a humble, and holy, and fervent unbosoming our soul to God. 3. That holy men, in confessing the sins of the nation, confess their own sins too, and that impartially, begging pardon for all. 4. That when a child of God sets himself in earnest to seek God by prayer, the Lord hears him. Compare Dan 9:20 with Dan 9:23 . 5. As the angels are all ministering spirits, so the chiefest angels are sent in the chiefest messages relating to the church of God. Thus Gabriel before, Dan 8:16 . Thus here. Also to Zacharias, and Mary, Luk 1:11,19,26 , about the incarnation of Christ, and our salvation by him. 6. God herein gives a great encouragement to prayer, and fulfils his promises made of old to his people in this behalf, Lev 26:40-42 Deu 30:1-3 Isa 30:19 ; and Isa 65:24 , It shall come to pass, before they call I will answer, and while they are yet speaking I will hear 7. The Lord is quick in hearing and helping his people. The angel was made to fly swiftly even unto weariness, as some translate it. Or, to fly with flight, Hab 1:8 . The time of the evening sacrifice was a solemn and set time of devotion. Then God heard Elijah and did wonders, 1Ki 18:36-38 ; and Jesus Christ the Saviour of the world was sacrificed for us at that time, about the ninth hour, Mat 27:46 Mar 15:34 Luk 23:44 , &c.; all these three evangelists mention Christ’ s giving up the ghost at the ninth hour, which was the time of the evening sacrifice. At this time Gabriel is sent to Daniel to tell him the time of the Messiah’ s death, and the consequence of it. See Dan 9:24 , &c. Poole: Dan 9:22 - -- That is, to make thee know great and secret things concerning the city and sanctuary of Jerusalem, of the rebuilding of it, and of the Messiah, &c. That is, to make thee know great and secret things concerning the city and sanctuary of Jerusalem, of the rebuilding of it, and of the Messiah, &c. Poole: Dan 9:23 - -- The commandment came forth: this thing was decreed before in God’ s counsel; but not divulged, or ordered to be proclaimed, till Daniel petition... The commandment came forth: this thing was decreed before in God’ s counsel; but not divulged, or ordered to be proclaimed, till Daniel petitioned. Greatly beloved Heb. a man of desires , i.e. dear to God, Luk 1:28 . 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 make... 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 . Poole: Dan 9:25 - -- Know therefore and understand i.e. by deep consideration, upon a due search of reason, and comparing of things, and minding what the angel saith. Se... Know therefore and understand i.e. by deep consideration, upon a due search of reason, and comparing of things, and minding what the angel saith. Seven weeks from the publication of the edict, whether of Cyrus or Darius, to restore and to build, we shall see anon. Even in troublous times noting the enemy should create them much trouble in the building and reparations of the wall, city, and temple, which they did many ways, as we read in Nehemiah, which the Spirit of God doth premonish them of, lest they should think this their chief deliverance and redemption. These seven weeks are therefore mentioned by themselves, and repeated no more, because they contained the time of building the wall, city, and temple of Jerusalem, at the end of which seem to begin the sixty-two weeks. Poole: Dan 9:26 - -- After the threescore and two weeks i.e. after the seven before, and after the sixty-two that followed them, which all make up sixty-nine, referring t... After the threescore and two weeks i.e. after the seven before, and after the sixty-two that followed them, which all make up sixty-nine, referring the angel’ s seventy weeks, which is nothing though no week more be described, because it makes up the number a round number, after the Jewish manner of calculation, and there might be some fragments in the particular reckoning to make up the sum, or it might be finished in the seventieth week, and that was enough to call it seventy weeks, Dan 9:24 . Shall Messiah be cut off which word trk signifies cutting off, or cutting down, as a tree, Isa 44:14 Jer 10:3 . Secondly, it is used for cutting off by capital punishment, Exo 12:15 30:33,38 ; whether this be by the signal hand of God, or by the magistrate, for some heinous offence, Lev 18:29 20:17 Psa 37:34 . This foreshows that the death of Christ should be as of a condemned malefactor sentenced to death, and that justly. So did the Jews, Christ’ s executioners, proclaim that he died for blasphemy, and that he was a devilish impostor, &c. Yea, God himself charged sin upon him and the curse, Isa 53:4 2Co 5:21 Gal 3:13 . But not for himselfwl Nyaw which being abrupt, is variously rendered and read; some referring it to Christ, and some to the people: and others to both, and all with very probable conjectures, Psa 22:6,7 Isa 53:3 : i.e. not to him: There was none to succour him; or that they would none of him for their Messiah; they set him at nought, and would not have him live, and therefore he would not own them for his people, but cast them off, for thus dying is expressed in short, not to be. Thus Enoch, Gen 5:24 , Joseph, Gen 42:36 , and Rachel’ s children, Jer 31:15 Mat 2:17,18 . But our English translation seems to hit the truest sense, i.e. not for himself He was innocent and guiltless, he died for others, not for himself, but for our sakes and for our salvation. The people of the prince that shall come the Romans under the conduct of Titus Vespantianus. Some will include Christ’ s people here, whom he should chiefly gather out of the Roman empire, should ruin that church, and polity, and worship. Desolations are determined ; God hath decreed to destroy that place and people by the miseries and desolations of war, i.e. sword, famine, sickness, scattering. All this is signified by shomemoth: also the profaning of the temple by idols, which are called abominations that make desolate; this was done by the Greeks and Jews before, and the Romans at their siege, and after. Quest. But some will query, why the angel who was sent to comfort Daniel should insert here this tragical business of destruction and desolation, being beyond the space of seventy weeks? Answ 1. That Daniel might be informed of the judgments of God upon that place and people, and the reasons of it, viz. their rejecting and killing Christ. 2. That the spirit of God’ s people should not fail when these tragedies were acted; being foretold, thereby they were prepared and fortified against it, and to expect it, and not to be surprised by it when it came. Haydock -> Dan 9:1; Dan 9:1; Dan 9:2; Dan 9:4; Dan 9:9; Dan 9:11; Dan 9:13; Dan 9:16; Dan 9:21; Dan 9:23; Dan 9:24; Dan 9:25; Dan 9:26 Haydock: Dan 9:1 - -- Many. Christ seems to allude to this passage. (Matthew xxvi. 28.) He died for all; but several of the Jews particularly, would not receive the prof... Many. Christ seems to allude to this passage. (Matthew xxvi. 28.) He died for all; but several of the Jews particularly, would not receive the proffered grace. (Calmet) --- Of the week, or in the middle of the week, &c. Because Christ preached three years and a half: and then, by his sacrifice upon the cross, abolished all the sacrifices of the law. (Challoner) --- Temple. Hebrew: "the wing," (Calmet) or pinnacle, (Haydock) the highest part of the temple. (Calmet) --- Desolation. Some understand this of the profanation of the temple by the crimes of the Jews, and by the bloody faction of the zealots. Others, of the bringing in thither the ensigns and standard of the pagan Romans. Others, in fine, distinguish three different times of desolation: viz. that under Antiochus; that when the temple was destroyed by the Romans; and the last near the end of the world, under antichrist. To all which, as they suppose, this prophecy may have a relation. (Challoner) --- Protestant: "For the overspreading of abominations he shall make it desolate, even unto the consummation; and that determined, shall be poured upon the desolate." (Haydock) --- The ruin shall be entire. (Calmet) Haydock: Dan 9:1 - -- Darius, the Mede. (Chap. v. 31.) If his reign had commenced at the same time with that of Cyrus, at Babylon, as it is commonly supposed, Daniel woul... Darius, the Mede. (Chap. v. 31.) If his reign had commenced at the same time with that of Cyrus, at Babylon, as it is commonly supposed, Daniel would have been under no anxiety respecting the people's liberation, as it took place that year, (Calmet) though perhaps not at the commencement. (Haydock) --- Cyrus had now ruled over the Persians above two years, so that the first of Darius at Babylon agrees with the third of his reign over his countrymen. (Chap. x.) (Calmet) --- Assuerus, or Achasuerus, is not a proper name, but means "a great prince." (Worthington) Haydock: Dan 9:2 - -- Jerusalem. He read attentively the sacred volumes, particularly the prophecy of Jeremias xxv. 11. and xxix. 10. Knowing that many predictions were ... Jerusalem. He read attentively the sacred volumes, particularly the prophecy of Jeremias xxv. 11. and xxix. 10. Knowing that many predictions were conditional, he was afraid lest this might be so; notwithstanding a part of it seemed to be verified by the death of Baltassar. (Calmet) --- Darius had reigned in Persia before. He only ruled part of a year, at Babylon, the 70th of the captivity. (2 Paralipomenon xxxvi. 22.) Daniel perceiving that the time of the Jews' deliverance was at hand, prayed with great zeal and confidence. (Worthington) Haydock: Dan 9:4 - -- Covenant. God never breaks it first. (Calmet) --- Deus sua gratia semel justificatos non deserit, nisi ab eis prius diseratur. (Council of Trent, ... Covenant. God never breaks it first. (Calmet) --- Deus sua gratia semel justificatos non deserit, nisi ab eis prius diseratur. (Council of Trent, Session vi. 11.) Haydock: Dan 9:9 - -- Mercy. Thou art just, (verse 7.) and sovereignly merciful. He speaks in the name of all. Some had continued faithful; but the number was compara... Mercy. Thou art just, (verse 7.) and sovereignly merciful. He speaks in the name of all. Some had continued faithful; but the number was comparatively inconsiderable. (verse 11.) Haydock: Dan 9:11 - -- Fallen, by drops, ( stillavit. Deuteronomy xxvii. 13. &c.) (Haydock) like an inundation. Fallen, by drops, ( stillavit. Deuteronomy xxvii. 13. &c.) (Haydock) like an inundation. Haydock: Dan 9:13 - -- Truth, in executing thy promises and menaces. Truth, in executing thy promises and menaces. Haydock: Dan 9:16 - -- Against. Hebrew: "according to." --- Justice. Septuagint: "mercy." Let not the enemy boast that he has ruined thy temple, &c. (verse 17.) (Calme... Against. Hebrew: "according to." --- Justice. Septuagint: "mercy." Let not the enemy boast that he has ruined thy temple, &c. (verse 17.) (Calmet) Haydock: Dan 9:21 - -- The man Gabriel. The angel Gabriel in the shape of a man. (Challoner) (Chap. viii. 16.) --- Sacrifice, between the two vespers, (Numbers xxviii. 4... The man Gabriel. The angel Gabriel in the shape of a man. (Challoner) (Chap. viii. 16.) --- Sacrifice, between the two vespers, (Numbers xxviii. 4.) after the ninth hour, which was a time of prayer. (Acts iii. 1.) (Calmet) Haydock: Dan 9:23 - -- Desires. His zeal and mortification merit this title. (Worthington) --- He was an object of God's love. (St. Jerome) (Chap. x. 11. and xi. 8.) (Cal... Desires. His zeal and mortification merit this title. (Worthington) --- He was an object of God's love. (St. Jerome) (Chap. x. 11. and xi. 8.) (Calmet) 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 n... 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) Haydock: Dan 9:25 - -- Word, &c. That is, from the twentieth year of king Artaxerxes, when, by his commandment, Nehemias rebuilt the walls of Jerusalem, 2 Esdras ii. From... Word, &c. That is, from the twentieth year of king Artaxerxes, when, by his commandment, Nehemias rebuilt the walls of Jerusalem, 2 Esdras ii. From which time, according to the best chronology, there were just sixty-nine weeks of years, the is 483 years, to the baptism of Christ, when he first began to preach and execute the office of Messias. (Challoner) --- The prophecy is divided into three periods: the first of forty-nine years, during which the walls were completed; (they had been raised in fifty-two days, (2 Esdras vi. 15.) but many other fortifications were still requisite) the second of four hundred and thirty-four years, at the end of which Christ was baptized, in the fifteenth of Tiberius, the third of three years and a half, during which Christ preached. In the middle of this last week, the ancient sacrifices became useless, (Calmet) as the true Lamb of God had been immolated. (Theod.) --- A week of years denotes seven years, as Leviticus xxv. and thus seventy of these weeks would make four hundred and ninety years. (Ven. Bede, Rat. temp. 6 &c.; Worthington) --- Origen would understand 4900 years, and dates from the fall of Adam to the ruin of the temple. Marsham begins twenty-one years after the captivity commenced, when Darius took Susa, and ends in the second of Judas, when the temple was purified. This system would destroy the prediction of Christ's coming, and is very uncertain. Hardouin modifies it, and acknowledges that Christ was the end of the prophecy, though it was fulfilled in figure by the death of Onias III. See 1 Machabees i. 19; Senens. Bib. viii. hזr. 12; and Estius. From Chapter vii. to xii. the changes in the East, till the time of Epiphanes, are variously described. After the angel had here addressed Daniel, the latter was still perplexed; (Chap. x. 1.) and in order to remove his doubts, the angel informs him of the persecution of Epiphanes, as if he had been speaking of the same event. We may, therefore, count forty-nine years from the taking of Jerusalem (when Jeremias spoke, Chap. vi. 19.) to Cyrus, the anointed, (Isaias xlv. 1.) who was appointed to free God's people. They would still be under the Persians, &c. for other four hundred and thirty-four years, and then Onias should be slain. Many would join the Machabees; the sacrifices should cease in the middle of the seventieth week, and the desolation shall continue to the end of it. Yet, though this system may seem plausible, it is better to stick to the common one, which naturally leads us to the death of Christ, dating from the tenth year of Artaxerxes. (Calmet) --- He had reigned ten years already with his father. (Petau.) --- All the East was persuaded that a great king should arise about the time; when our Saviour actually appeared, and fulfilled all that had been spoken of the Messias. (Calmet; Diss.) --- Ferguson says, "We have an astronomical demonstration of the truth of this ancient prophecy, seeing that the prophetic year of the Messias being cut off was the very same with the astronomical." In a dispute between a Jew and a Christian, at Venice, the Rabbi who presided....put an end to the business by saying, "Let us shut up our Bibles; for if we proceed in the examination of this prophecy, it will make us all become Christians." (Watson, let. 6.) --- Hence probably the Jews denounce a curse on those who calculate the times, (Haydock) and they have purposely curtailed their chronology. (Calmet) --- Times, &c. ( angustia temporum ) which may allude both to the difficulties and opposition they met with in building, and to the shortness of the time in which they finished the wall, viz. fifty-two days. (Challoner) Haydock: Dan 9:26 - -- Weeks, or four hundred and thirty-eight years, which elapsed from the twentieth of Artaxerxes to the death of Christ, according to the most exact chr... Weeks, or four hundred and thirty-eight years, which elapsed from the twentieth of Artaxerxes to the death of Christ, according to the most exact chronologists. (Calmet) --- Slain. Protestant: "cut off, but not for himself, and the people of the prince that," &c. (Haydock) --- St. Jerome and some manuscripts read, Christus, et non erit ejus. The sense is thus suspended. The Jews lose their prerogative of being God's people. (Calmet) --- Christ will not receive them again. (St. Jerome) -- Greek: "the unction shall be destroyed, and there shall not be judgment in him." The priesthood and royal dignity is taken from the Jews. (Theod.) --- The order of succession among the high priests was quite deranged, while the country was ruled by the Romans, and by Herod, a foreigner. (Calmet) --- Leader. The Romans under Titus. (Challoner; Calmet) Gill -> Dan 9:1; Dan 9:2; Dan 9:3; Dan 9:4; Dan 9:5; Dan 9:6; Dan 9:7; Dan 9:8; Dan 9:9; Dan 9:10; Dan 9:11; Dan 9:12; Dan 9:13; Dan 9:14; Dan 9:15; Dan 9:16; Dan 9:17; Dan 9:18; Dan 9:19; Dan 9:20; Dan 9:21; Dan 9:22; Dan 9:23; Dan 9:24; Dan 9:25; Dan 9:26 Gill: Dan 9:1 - -- In the first year of Darius the son of Ahasuerus, of the seed of the Medes,.... This is the same with Darius the Median, that took the kingdom after t... In the first year of Darius the son of Ahasuerus, of the seed of the Medes,.... This is the same with Darius the Median, that took the kingdom after the death of Belshazzar; so called, to distinguish him from Darius the Persian; and yet Porphyry has the gall to assert that this was Darius the Persian, under whom the temple was built, that Daniel might appear to live later than he did: Ahasuerus, whose son he was, is not he that was the husband of Esther, and was many years later than this; but the same with Astyages king of the Medes, and who is called Ahasuerus, in the Apocrypha: "But before he died he heard of the destruction of Nineve, which was taken by Nabuchodonosor and Assuerus: and before his death he rejoiced over Nineve.'' (Tobit 14:15) the father of Cyaxares, the same with this Darius, who was uncle to Cyrus that conquered Babylon, and made him king of it, and of the whole empire; for this was not the first year of his reign over Media, where he had reigned many years before, but over Chaldea, as follows: which was made king over the realm of the Chaldeans; by Cyrus his nephew; who having taken Babylon, and settled his affairs, undertook a journey to Persia, and made Media in his way; where he met with his uncle Cyaxares, the same with this Darius, and delivered the kingdom of Babylon to him, and married his daughter, with whom he had for her dowry the kingdom of Media, as Xenophon y relates. Now it was in the first year of his reign over the Chaldeans that Daniel had the following vision of the seventy weeks; which, according to Bishop Usher z and Mr. Whiston a, was in the year of the world 3467 A.M. and 537 B.C. Dean Prideaux b places it in the year 538; and Mr. Bedford c in the year 536. Gill: Dan 9:2 - -- In the first year of his reign,.... Which was also the first of Cyrus, who was partner with him in the kingdom; in which year ended the seventy years'... In the first year of his reign,.... Which was also the first of Cyrus, who was partner with him in the kingdom; in which year ended the seventy years' captivity of the Jews, and proclamation was made to have their liberty to go up to Jerusalem, and build the temple, Ezr 1:1, reckoning from the third, or the beginning of the fourth, of Jehoiakim king of Judah, when the desolation of the land began, and Daniel himself was carried captive; and which was the first year of Nebuchadnezzar king of Babylon, during whose reign, and that of his son, and son's son, the Jews were to be detained captives, Dan 1:1. I Daniel understood by books; the sacred Scriptures, which, though a prophet, he was not above reading; and, though a prime minister of state, yet found time to look into these divine oracles; which he read, studied, thoroughly considered, and well weighed in his mind; whereby he came to have knowledge of the number of the years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem; Daniel might possibly have heard this prophecy of Jeremiah from his own mouth, before he went to Babylon; since the first intimation of it was in the first year of Jehoiakim, Jer 27:1, and after this the prophecy might be sent to Babylon for the use of the captive Jews there; and indeed a copy of all his prophecies was no doubt brought thither at the last captivity of the people; so that it is easy to account for it how Daniel came by it; and it is plain it was now before him; for he uses the very word, חרבות, "desolations", which Jeremiah does, Jer 25:9, the prophecy of the seventy years' captivity, and of deliverance from it at the expiration of that term, stands in Jer 25:12, which Daniel carefully read over, thoroughly considered, and as he full well knew what was the epoch of them, or when they begun, he found that they were just ready to expire; and this set him to the work of prayer, as in the following verses. From hence it is manifest that the law was not burnt, nor the Scriptures lost, in the Babylonish captivity; so that none knew what were or would be done by the Lord, as is falsely asserted in the Apocrypha: "For thy law is burnt, therefore no man knoweth the things that are done of thee, or the work that shall begin. &c.'' (2 Esdras 14:21) Gill: Dan 9:3 - -- And I set my face unto the Lord God, to seek by prayer and supplications,.... He set apart some time on purpose for this service, distinct from his us... And I set my face unto the Lord God, to seek by prayer and supplications,.... He set apart some time on purpose for this service, distinct from his usual stated times of prayer, as well as from his civil business and employment; and he not only set his face toward Jerusalem, as he used to do, Dan 6:10, the more to affect his mind with the desolations the city and temple lay in; but towards the Lord God, the sovereign Lord of all, who does according to his will in heaven and in earth, the Governor of the universe, the one true God, Father, Son, and Spirit: and this denotes the intenseness of his spirit in prayer; the fixedness of his heart; the ardour of his mind; the fervency of his soul; his holy confidence in God; the freedom and boldness he used in prayer, and his constancy and continuance in it; which is a principal means, and a proper manner of seeking God. The Septuagint version, agreeably to the Hebrew text d, renders it, "to seek prayer and supplications"; such as were suitable and pertinent to the present case; most beneficial and interesting to him and his people, and most acceptable to the Lord: with fasting, and sackcloth, and ashes; as was usual on extraordinary occasions, in times of public mourning; and this he did, to show his sense of the divine Being, and of his own unworthiness to ask or receive anything of him; his great humiliation for the sins of the people; and to distinguish this prayer of his from ordinary ones, and to affect his own heart in it, with the sad condition his nation, city, and temple were in; and therefore abstained from food for a time, put sackcloth on his loins, and ashes on his head, or sat in them. Gill: Dan 9:4 - -- And I prayed unto the Lord my God,.... Not to idols, nor to angels or saints departed; but to the Lord God of heaven and earth, who is omniscient, omn... And I prayed unto the Lord my God,.... Not to idols, nor to angels or saints departed; but to the Lord God of heaven and earth, who is omniscient, omnipotent, omnipresent, &c.: a God hearing and answering prayer; and to whom he directed his prayer, not only as the God of nature and providence, but as his own covenant God and Father; thereby encouraging his faith in him, and using his interest with him: and made my confession; of his own sins, and of the sins of his people; of the favours bestowed on him and them; of his justice in afflicting them, and his mercy in appointing a time for their deliverance; of his own faith in him, love to him, and submission to his will: and said, O Lord, the great and dreadful God; great in his being and perfections, and in all his works of nature, providence, and grace; "and dreadful" in his threatenings and judgments, in his wrath and vengeance: or, to be "feared" e; and reverenced by all men, especially by his saints; and particularly when they draw near unto him, as Daniel now did; and that because of his greatness and goodness: this Daniel observes to raise in his mind a proper awe and reverence of God, whose presence he was now approaching: keeping the covenant and mercy to them that love him, and to them that keep his commandments; faithful to his word of promise; large and liberal in the distribution of his grace and mercy to such that love him sincerely and heartily; and, as an evidence of it, observe his precepts from a principle of love, and with a view to his glory: respect seems to be had to Exo 20:6, this is observed, by the prophet, to encourage his own faith, and that of others, as to the fulfilment of the promise of their deliverance from captivity at the end of the seventy years; and to raise, in his mind and theirs, love to God, who was thus merciful; and to show the obligations they lay under, in gratitude, to keep his commandments. Gill: Dan 9:5 - -- We have sinned, and have committed iniquity, and have done wickedly, and have rebelled,.... Some think there is a gradation in these words; that they ... We have sinned, and have committed iniquity, and have done wickedly, and have rebelled,.... Some think there is a gradation in these words; that they had committed some sins through error and ignorance; others through infirmity and obliquity, or in the perverseness of their spirits, and the crookedness of their ways; and others wilfully and in malice, in the wickedness of their hearts; and others were open acts of hostility against God, casting off his yoke, and refusing obedience to him, and obstinately persisting therein. Jacchiades refers them to sins of actions, words, and thoughts, which they proudly and presumptuously committed. This heap of phrases seems to be used to take in all kind of sin committed by them, and rather to exaggerate than to extenuate them, and to confess them with all their aggravated circumstances; and Daniel puts in himself among the body of the people, as being a member of it, and as well knowing he was not without sin; and therefore willingly took his part in the blame of it, in confession of it, and confusion for it: even by departing from thy precepts, and from thy judgments; both of a moral and positive nature, which were enjoined by the law of Moses, as the rule of their conduct; but from this they swerved. Gill: Dan 9:6 - -- Neither have we hearkened unto thy servants the prophets,.... To their explanations of the laws and judgments of God; to their admonitions, reproofs, ... Neither have we hearkened unto thy servants the prophets,.... To their explanations of the laws and judgments of God; to their admonitions, reproofs, and counsels; these they did not attentively listen to, nor give credit to them, nor yield obedience to them; but despised and rejected them, though they were the true prophets and servants of the Lord; such as Hosea, Isaiah, Jeremiah, Ezekiel, and others: which spake in thy name; they came by the authority of God, being sent by him; they delivered their message in his name, being his ambassadors; and which as it was an honour done to this people to have such men sent unto them, so it was an aggravation of their sin that they showed no respect to them; since their words were not their own, but the Lord's, which they spoke to all sorts of persons: to our kings; one after another, as to Ahaz, Manasseh, Jehoiakim, Jeconiah, and Zedekiah; kings of the house of David, and over the land of Judah: our princes; princes of the blood, nobles, and courtiers: and our fathers; meaning not only their immediate ancestors, but their subordinate rulers, civil magistrates, judges or elders of the people, as Jacchiades interprets it: and to all the people of the land: of Judea; the common people, as distinguished from persons of rank and figure before expressed. These several persons are named, partly to observe how faithful the prophets were in delivering their message to all sorts of persons, high and low, not fearing the faces of any; and partly to show that none could plead ignorance, or excuse themselves with that, since all had had sufficient warning and instruction: as also to observe, that the sin of rejecting the true prophets of the Lord was universal among them, all were guilty of it. Gill: Dan 9:7 - -- O Lord, righteousness belongeth unto thee,.... It is essential to him, it is his nature, and appears in all his works; he is perfectly pure, holy, and... O Lord, righteousness belongeth unto thee,.... It is essential to him, it is his nature, and appears in all his works; he is perfectly pure, holy, and righteous; he is just, and without iniquity; and there is no unrighteousness in him, nor any to be charged upon him, on account of anything done by him: punitive justice belongs to him; nor is he to be complained of because of his judgments, which are righteous altogether; nor had the prophet, or any of his countrymen, just reason to complain of the evils brought on them; the desolations of their land, city, and temple, and their captivity in a strange land; by all which no injustice was done, nor could they charge the Lord with any: and with him also is righteousness wrought out by his Son, to justify sinners that believe in him; he has accepted of it, and imputes it without works. But unto us confusion of face, as at this day; both on account of their sins, which stared them in the face, loaded their consciences with guilt, and filled them with shame; and on account of their punishment, the miserable condition in which their country was and they themselves were at that day; which declared to all the world what sinners they had been, and what sins they had committed, which had brought this ruin upon them, and them into such sad circumstances: to the men of Judah, and inhabitants of Jerusalem; or, "man of Judah" f; to every man of the tribes of Judah and Benjamin; who once dwelt in that land flowing with milk and honey, and now in a strange land for their sins; and to every inhabitant of that renowned city of jerusalem, the metropolis of the nation, the seat, of the kings of Judah; yea, the city of the great King, where the temple stood, and divine worship was performed, but now lay in ruins, through the iniquity of its inhabitants, and therefore had just reason to be ashamed: and unto all Israel, that are near, and that are afar off, through all the countries whither thou hast driven them, because of the trespass that they have trespassed against thee; shame and confusion of face also belonged to the ten tribes of Israel; to such of them as were mixed with the Jews in Babylon, or were in those parts of Assyria that lay nearest to it; and to those that were at a greater distance, in Media, Iberia, Colchis, and other places; yea, in all kingdoms and countries where they were dispersed for their trespass against the Lord; particularly in worshipping the calves at Dan and Bethel, and other acts of idolatry and impiety. Gill: Dan 9:8 - -- O Lord, to us belongeth confusion of face,.... Which is repeated, to show how much the mind of the prophet was affected with it, and to fix a sense of... O Lord, to us belongeth confusion of face,.... Which is repeated, to show how much the mind of the prophet was affected with it, and to fix a sense of it in the minds of others; as well as to suggest that he wanted words fully to express that shame that everyone ought to take to themselves; and also in order to introduce what follows, and that to observe that all ranks and degrees of men were concerned in it: to our kings, to our princes, and to our fathers, because we have sinned against thee; these had each of them sinned against the Lord, by not hearkening to his prophets, who reproved them for their sins, and warned them of their danger, Dan 9:6 and therefore had reason to be ashamed of them before him; as well as to observe the low estate in which the royal family, princes, elders, and people in Babylon, were, being exposed to shame and reproach before all the world. Gill: Dan 9:9 - -- To the Lord our God belong mercies and forgivenesses,.... Mercy is his nature, and what he delights in; it is abundant, and he is plenteous in it the ... To the Lord our God belong mercies and forgivenesses,.... Mercy is his nature, and what he delights in; it is abundant, and he is plenteous in it the fountain of mercy is with him, and numerous are the streams which flow from it, called "the multitude of his tender mercies"; all temporal favours spring from hence, and so do all spiritual blessings, the sure mercies of David; and particularly the forgiveness of sin, which is the Lord's prerogative, and is according to the tender mercies of our God, and the riches of his grace; and is of all sins, and of all sorts of sinners; he doth abundantly pardon all that apply to him for it, and forgives all trespasses; see Psa 130:4, though we have rebelled against him: there is mercy with the Lord, and forgiveness with him, even for rebellious ones; which is an exaggeration and illustration of his pardoning grace and mercy: or, "for we have sinned against him" g; so that it is a plain case that he is merciful and has forgiven our iniquities, since he has spared us, and not destroyed us, and now is about to put an end to our captivity, according to his promise; and if he had not mercy on us, and did not forgive our sins, we must perish in them, and there would be no hope of salvation for us. Gill: Dan 9:10 - -- Neither have we obeyed the voice of the Lord our God,.... Speaking in the law, and by his prophets; for what was spoken there, and by them, should hav... Neither have we obeyed the voice of the Lord our God,.... Speaking in the law, and by his prophets; for what was spoken there, and by them, should have been considered, not as the word of man, but as the word of God, and should have been attended to and obeyed; for despising that and them was interpreted as despising the Lord, and refusing to hearken to him, and obey his voice; which was a sin highly provoking to him, and resented by him: to walk in his laws, which he set before us by his servants the prophets; by Moses and others; for it seems to include the system of laws which were delivered by Moses, and were many; and the doctrines of the prophets, which were explications and enforcements of them: and these the Lord set before them by both, as a rule to walk by, and a path to walk in; and not to do this was very sinful in them, and greatly displeasing to him. Gill: Dan 9:11 - -- Yea, all Israel have transgressed thy law,.... Even God's professing people, on whom he had bestowed distinguishing favours and blessings, and gave th... Yea, all Israel have transgressed thy law,.... Even God's professing people, on whom he had bestowed distinguishing favours and blessings, and gave them such a law as no other people had, and yet they transgressed it; not a few, or the greatest part only, but the whole body of them: and indeed there is no man that lives without sin, or the transgression of the law, in thought, word, or deeds; no, not a just man; but these transgressed the law in a very heinous manner, both the first as well as the second table of it, committing idolatry, and all manner of impiety, in which they continued: even by departing, that they might not obey thy voice; by departing from the law, and the precepts of it; from God and his worship; from the temple of God, and the service of it; and from the tribes of Judah and Benjamin: it seems to have some respect to the separation of the ten tribes under Jeroboam, who set up the calves at Dan and Bethel, that the people might not obey the voice of the Lord, in going to worship at the solemn feasts in Jerusalem: therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God: that is, the just punishment of their sins was inflicted on them; or the curse the law threatened the transgressors of it with was come upon them in its large extent, and overflowed them like a flood; which God swore he would bring upon them, if they transgressed his law; or which they by an oath imprecated and pronounced upon themselves, should they not hearken to it, but transgress and disobey it: because we have sinned against him; and therefore this curse was not a causeless one; sin, the transgression of the law, was the cause of it. Gill: Dan 9:12 - -- And he hath confirmed his words which he spake against us,.... That is, he hath made good his threatenings of wrath and vengeance, in case of disobedi... And he hath confirmed his words which he spake against us,.... That is, he hath made good his threatenings of wrath and vengeance, in case of disobedience to his law: and against our judges that judged us; kings, and inferior governors, that ruled over them, who perverted justice, and did not execute righteous judgment; and against them the Lord performed what he threatened: by bringing upon us a great evil; the desolation of the whole land, the destruction of Jerusalem; the death of many by the sword, famine, and pestilence, and the captivity of the rest; all which was a great punishment considered in itself, but, when compared with their offences, was less than they deserved: for under the whole heaven hath not been done as hath been done upon Jerusalem; its walls broken down, its houses burnt with fire, even the palaces of the king and nobles, and the temple of the Lord itself; and all its inhabitants destroyed, dispersed, or carried captive; see Lam 1:12. Gill: Dan 9:13 - -- As it is written in the law of Moses, all this evil is come upon us,.... As it is there threatened it should, and as it is there foretold it would com... As it is written in the law of Moses, all this evil is come upon us,.... As it is there threatened it should, and as it is there foretold it would come upon them, so it has; even the selfsame things, in the same manner, and with the same circumstances, as there foretold; which is a proof of the omniscience, omnipotence, and faithfulness of God, and an evidence of the truth of divine revelation; see Lev 26:1, yet made we not our prayer before the Lord our God; during the seventy years captivity, they might have prayed, and doubtless did, in a lifeless, formal manner; but not sincerely and heartily, in faith and with fervency, under a sense of sin, with confession of it, and true repentance for it, and so as to forsake it, as follows: that we might turn from our iniquities; for since they did not pray against sin, and entreat the Lord to enable them to turn from it, and forsake it, but continued in a course of disobedience, their prayer was not reckoned prayer: and understand thy truth; either the truth and faithfulness of God, in fulfilling both his promises and his threatenings; or his law, which is truth, as Jacchiades interprets it; for, had they prayed aright, they would have had an understanding given them of divine truths, both with respect to doctrine and practice; of which they were ignorant, as prayerless persons usually are. Gill: Dan 9:14 - -- Therefore hath the Lord watched upon the evil, and brought it upon us,.... The evil of punishment; he watched the fit and proper time to bring it upon... Therefore hath the Lord watched upon the evil, and brought it upon us,.... The evil of punishment; he watched the fit and proper time to bring it upon them; indeed, he watches over the evil of sin, to bring upon men the evil of chastisement or punishment, Job 14:16, but the latter is here meant; see Jer 31:28, the word used has the signification of hastening; and so Jarchi and Saadiah explain it, "he hath hastened" h: the almond tree, as the latter observes, has its name from hence, because it prevents other trees, and is quicker in putting out its blossom than they, Jer 1:11 and so this may denote the purity of the Lord; his displicency at sin; his strict justice in punishing it; and his diligence and activity in executing judgment for it, which slumbers not, as some imagine: for the Lord our God is righteous in all his works which he doeth; the prophet is all along careful to clear God from any imputation of injustice in any of his works, even in his strange work, punitive justice; though he watches over the evil to bring it, yet he is righteous in so doing; no charge of unrighteousness is to be exhibited against him on this account: for we obeyed not his voice; neither in his word, nor in his providences; neither by his prophets, nor by his judgments; and being guilty of the evil of fault, it was but just they should bear the evil of punishment. Gill: Dan 9:15 - -- And now, O Lord our God,.... The Lord of the whole earth in general, the sovereign Ruler of the universe, and the God of Israel in a special and pecul... And now, O Lord our God,.... The Lord of the whole earth in general, the sovereign Ruler of the universe, and the God of Israel in a special and peculiar manner; which is used to encourage faith in prayer, and carries in it a tacit argument or plea with God to be heard, in what he was about to say in behalf of Israel; and to which purpose also is the following description of God, from an ancient benefit he had granted to that people: that hast brought thy people forth out of the land of Egypt with a mighty hand; which though it may be considered as an aggravation of their sin, that after this they should behave so wickedly, as to be carried captive for their sins, out of the land they were brought into; yet it seems to be mentioned to put the Lord in mind of his former favours to them, and of his promise that he would bring them out of Babylon, as he had brought them out of Egypt, Jer 16:14, and hast gotten thee renown, as at this day; by the many wonders wrought in Egypt, and at the Red sea, when Israel was brought from thence; as particularly by slaying the firstborn of Egypt, dividing the waters of the sea, and destroying the Egyptians in it, as Saadiah observes; the memory and fame of which continued to that day, and will continue throughout all ages: and the prophet suggests, that he would also get a name or renown in the world, and among his people, should he deliver them from their present captivity; but for this they had nothing to plead but his promise and mercy; for, as for them, they were obliged to confess themselves sinners, and unworthy of such a favour: we have sinned, we have done wickedly; the prophet knows not how to leave off confessing sin; there had been so much committed, and there was so much need of confessing it. Gill: Dan 9:16 - -- O Lord, according to all thy righteousness,.... Or "righteousnesses" i; which he had been used to exercise in the world, in all ages of it; either pun... O Lord, according to all thy righteousness,.... Or "righteousnesses" i; which he had been used to exercise in the world, in all ages of it; either punishing wicked men according to their deserts, to which respect may be had here; since turning away wrath from his people would issue in turning it upon their enemies, which would be in righteous judgment or in fulfilling his promises; and so it signifies his faithfulness, of which there had been so many instances in times past, and gave encouragement to believe the performance of those not yet accomplished: or this may be understood of his goodness, and kindness, which is sometimes meant by his righteousness see Psa 31:1 and so the Septuagint and Arabic versions render it, "in all thy mercy"; and Jacchiades paraphrases the words thus, "O Lord, according to all the multitude of thy righteousness, and of thy kindness, which thou dost in the world:'' I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem; the city of the great King, which he chose for his residence, in which the temple, was, and where he was worshipped; and the prophet earnestly entreats, that the marks of divine displeasure, which were upon it, might be removed; that the punishments or judgments inflicted, as the effects of the anger and wrath of God, might cease, and the city be rebuilt, and restored to its former glory: thy holy mountain; the temple, devoted to the worship and service of God; or Mount Moriah, on which it stood: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us; their neighbours, the Edomites, Moabites, Ammonites, Tyrians, and Philistines; who rejoiced at their destruction, and jeered at them and their religion, and scoffingly said, where were their temple of which they boasted, and their God in whom they trusted? the cause of all this is owned to be their own sins, and the sins of their ancestors, which they their posterity continued in; and therefore do not lay the fault wholly upon them, but take the blame to themselves. Gill: Dan 9:17 - -- Now therefore, O our God,.... This being our miserable case, and the seventy years' captivity being at an end, and thou still our covenant God, whom w... Now therefore, O our God,.... This being our miserable case, and the seventy years' captivity being at an end, and thou still our covenant God, whom we profess and worship: hear the prayer of thy servant, and his supplications; which he had put up in an humble manner, consisting of various petitions for grace and mercy before expressed: and cause thy face to shine upon thy sanctuary that is desolate; the temple; its walls demolished, its altars thrown down, and the whole in ruins; a melancholy scene! the Lord, suffering these things, seemed to frown upon it, and upon his people, that used to serve him there; wherefore it is entreated that he would smile upon it again, and upon them, and cause it to be rebuilt, and his worship restored in it: and this is asked for the Lord's sake: that is, for Christ's sake, who is Lord of all, especially of his chosen people, by creation, redemption, and marriage, as well as by their own consent and profession; and for whose sake, and in whose name, all requests are to be made to God, he being the only Mediator between God and man; and for the sake of whose blood, righteousness, and mediation, all the blessings of goodness are given unto men; and who also was Lord and proprietor of the temple, and was to come into it, as well as was the antitype of it. Gill: Dan 9:18 - -- O my God, incline thine ear, and hear,.... The petitions now put up, for Christ's sake: open thine eyes, and behold our desolations; the city and t... O my God, incline thine ear, and hear,.... The petitions now put up, for Christ's sake: open thine eyes, and behold our desolations; the city and temple a heap of rubbish, and the whole land forsaken of its inhabitants, and lying waste and uncultivated, or, however, at most possessed by enemies; and things being thus, it seemed as if the Lord shut his eyes to them, and therefore is desired to open them, and look with pity and compassion on the case of his people, and deliver them out of all their troubles: and the city which is called by thy name; or, "on which thy name is called" k; as Jerusalem was, being called the city of our God, the city of the great King, Psa 48:1 and in which also his name was called upon, both by the inhabitants of it in their private houses, and by the priests and Levites, and others, in the temple, which stood in it: for we do not present our supplications before thee; or, "cause them to fall before thee" l; expressing the humble and lowly manner in which they presented their petitions to God, and respecting the gesture they used in prayer, bowing themselves to the ground, and falling prostrate upon it; and as was the custom of the eastern people when they supplicated their princes: and this Daniel, in the name of his people, did; not, says he, for our righteousnesses, but for thy great mercies; not pleading their good works and righteous actions, and the merits of them, which had none in them, and were no other than as filthy rags, and could not recommend them to God, or be used as a plea and argument to obtain any good thing from him; but throwing themselves upon the abundant grace and mercy of God in Christ, mercy they pleaded, and not merit; and made mention of the righteousness of Christ, and not their own; as all good men, who are truly sensible of themselves, and of the grace of God, will do. Gill: Dan 9:19 - -- O Lord, hear; O Lord, forgive,.... That is, hear the prayers and supplications that have been presented, and forgive the sins that have been confessed... O Lord, hear; O Lord, forgive,.... That is, hear the prayers and supplications that have been presented, and forgive the sins that have been confessed; show both, by removing present calamities, and restoring to former prosperity and privileges: O Lord, hearken, and do; not only listen to what has been said, and give an answer by speaking, but work salvation and deliverance: defer not, for thine own sake, O my God; these words seem to be directed to Christ the Son of God, and who is the true God, and the God of his people; who is three times in this verse before called Adonai, for whose sake prayer and supplication were made, Dan 9:17 and here again, for his own sake, he is entreated not to "defer" the fulfilment of the promise of delivering the Jews from their captivity in Babylon, the seventy years being now up, or just expiring; and also that he would not defer his own coming for the redemption of his people, which no doubt Daniel had in his mind, and was wishing and waiting for: for thy city and thy people are called by thy name; Jerusalem, the city of the great King, Christ, and a type of his church and people, who are also called by his name, and call upon him. Gill: Dan 9:20 - -- And while I was speaking and praying,.... Speaking to God in prayer; for it seems his prayer was vocal, and not mental only: and confessing my sin,... And while I was speaking and praying,.... Speaking to God in prayer; for it seems his prayer was vocal, and not mental only: and confessing my sin, and the sin of my people Israel; Daniel, though so holy and good a man, was not without sin, and thought it his duty to confess it before the Lord; and which he did in the first place, and then the sin of his people; which is the way to succeed with the Lord for the application of pardoning grace, and the enjoyment of other mercies and blessings: and presenting my supplication before the Lord my God for the holy mountain of my God; for the temple, and the service of God in it; which was the first and principal thing that lay upon the heart of the prophet, and he was most importunate and solicitous for. Gill: Dan 9:21 - -- Yea, whiles I was speaking in prayer,.... Which is repeated, that it might be observed, that while he was in prayer, before he had finished it, or got... Yea, whiles I was speaking in prayer,.... Which is repeated, that it might be observed, that while he was in prayer, before he had finished it, or got off of his knees, an answer was sent him; see Isa 65:24, even the man Gabriel, whom I had seen in the vision at the beginning; either at the beginning of Belshazzar's reign, in the third year of it, Dan 8:1, or rather "before", as the Syriac version renders it; before this time, in the vision of the ram and he goat, Dan 8:16, when he saw this angel Gabriel that appeared in a human form, and he knew this to be his name, by a man's voice calling him by it; and now he knew him to be the same angel by his appearance and voice; at the sight of whom he does not seem to be terrified, as before, having had free conversation with him, and being made acquainted by him with many secrets; and no doubt inwardly rejoiced to see him again, as hoping and believing he had something to communicate to him: being caused to fly swiftly; having an order from the Lord, and being strengthened by him to make quick dispatch to Daniel, which is signified by flying swiftly; and for which reason angels are represented as having wings, to denote their celerity and quick dispatch of business: or "flying with weariness" m, as some render it; he made such haste as to be weary with it; as he appeared in the form of a man, he looked like one out of breath, and panting for it, occasioned by his swift flight; and which expresses the haste he made, according to his orders, and his eagerness to bring to Daniel the welcome tidings of the coming of the Messiah, and the time of it, which angels desired to look into: touched me about the time of the evening oblation; the time of offering the evening sacrifice; which, though not now offered, the altar being destroyed, and the Lord's people in a foreign land; yet the time was observed by them, and which was the time of prayer, being about the ninth hour of the day, or three o'clock in the afternoon, see Act 3:1, as the time of the morning sacrifice was another hour of prayer; at which time very likely Daniel began, and continued till now, since he was fasting, Dan 9:3 and this was the time when Christ, the antitype of the daily sacrifice, was offered up; of the time of whose coming, sufferings, and death, the angel here brings an account: and, in order to excite the attention of Daniel to it, "touched him"; for he, being on his knees, and intent in prayer, might not at first observe him; and therefore gives him a gentle touch, to let him know he was present, and had something to say to him; and to suggest to him to break off his prayer, to which he had brought an answer, as well as to lift him up, and encourage familiarity with him. Gill: Dan 9:22 - -- And he informed me, and talked with me,.... He informed him, by talking with him, of the will of God, to restore the captivity of his people, to rebui... And he informed me, and talked with me,.... He informed him, by talking with him, of the will of God, to restore the captivity of his people, to rebuild Jerusalem and the temple, and of the coming of the Messiah: or, "he caused me to attend" n, "and talked with me"; he excited his attention to what he had to say, and caused him to advert to his discourse, in order to understand it: and said, O Daniel, I am now come forth; just now come from heaven, from the presence of God, and by his order: to give thee skill and understanding; or, "to instruct thee in understanding" o; to teach thee the knowledge and give thee the understanding of secret things, which otherwise could not be known; such as particularly the time of the coming of Christ, which the angels themselves knew not till it was revealed; and being made acquainted with it, one of them is employed to make it known to Daniel; who is the only prophet that fixes the exact time of it, and was favoured with this divine and heavenly skill of knowing it, and of being the publisher of it to others. Gill: Dan 9:23 - -- At the beginning of thy supplications,.... As soon as ever he began to pray. This circumstance shows how ready the Lord is to hear the prayers of his ... At the beginning of thy supplications,.... As soon as ever he began to pray. This circumstance shows how ready the Lord is to hear the prayers of his people; and yet it was not owing to the prayers of the prophet, and to any intrinsic virtue or merit in them that the Lord did what he afterwards declares should be done; and, besides, more is revealed and promised than Daniel asked for: the commandment came forth; either the order from the Lord to the angel, dispatching him on this errand to the prophet, to acquaint him with his mind and will; or the proclamation of Cyrus, to let the people of the Jews go free, and go up to Jerusalem to build their city and temple, published that morning, just about the time Daniel began to pray, the seventy years' captivity being completely finished; see Dan 9:25, and I am come to show thee; for thou art greatly beloved; or, "art desires" p; all desire, exceedingly desired; very lovely, amiable, and delightful, in the sight of God, and all good men: or, "that thou art greatly beloved" q; thus the angel came from God, out of heaven, to show it to him, to make it appear that he was highly in the favour of God, in that he made known his secrets to him: therefore understand the matter; or "word" r; attend to the word; advert to the form of speaking used, and labour to get the knowledge of it: and consider the vision; this vision, as Japhet; the following vision or prophecy of the seventy weeks; think of it well, as being a matter of great importance and consequence. 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 ... 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. Gill: Dan 9:25 - -- Know, therefore, and understand,.... Take notice and observe, for the clearer understanding of these seventy weeks, and the events to be fulfilled in ... Know, therefore, and understand,.... Take notice and observe, for the clearer understanding of these seventy weeks, and the events to be fulfilled in them, what will be further said concerning them, the beginning of them, their distinct periods, and what shall be accomplished in them: that from the time of the going forth of the commandment to restore and to build Jerusalem; this commandment is the beginning of the seventy weeks or four hundred and ninety years, and from it they are to be reckoned; and which designs not the proclamation of Cyrus in the first year of his reign, which was only to rebuild the temple, and not the city of Jerusalem, Ezr 1:1, nor the decree of Darius Hystaspes, which also only regards the temple, and is only a confirmation of the decree of Cyrus, Ezr 6:1 and for the same reasons it cannot be the decree in the seventh year of the reign of Artaxerxes; which only confirmed what his predecessors had granted concerning the temple, and provision for sacrifices, and exemption of the priests from toll, tribute, or custom, Ezr 7:7, but has not a word of building the wall and streets of Jerusalem, as that has, which was made in the twentieth year of his reign; and seems therefore to be the commandment or decree here referred to, Neh 2:1, and this is the general epoch of the seventy weeks, and where the first seven begin; though Gussetius a thinks that the word דבר does not signify any edict or decree, but a "thing"; and designs the thing itself, restoring and rebuilding Jerusalem; and that the following date is to be reckoned, not from any order to rebuild that city, but from the thing itself, from the moment when it first began to be rebuilt: and as singular is the notion of Tirinus b, who is of opinion that this is to be understood of the going out, or the end of the word; not whereby the holy city was ordered to be built, but when it was really built; and so begins the account from the dedication of the new city, in the twenty third year of Artaxerxes, Neh 12:27. There are others who suppose that not any human word, decree, commandment, or order, is here meant, but a divine one; either the word of the Lord to Jeremiah, foretelling the seventy years' captivity of the Jews, and their deliverance from it; and reckon these four hundred and ninety years from the destruction of the first temple, to the destruction of the second temple, as Jarchi, Saadiah, Jacchiades, and others; but between these two destructions was a course of six hundred and fifty six or six hundred and fifty seven years: others take the beginning of the seventy weeks to be from the going forth of the commandment to the angel, at the beginning of Daniel's prayers, as Aben Ezra; and to end at the destruction of the second temple; but, for a like reason, this must be rejected as the other; since this space of time will outrun the seventy weeks near one hundred and twenty years: it is best therefore to interpret this of a royal edict, the order or commandment of a king of Persia to rebuild Jerusalem; and it seems correct to reckon the number given, either from the seventh, or rather from the twentieth, of Artaxerxes Longimanus before mentioned; and either these reckonings, as Bishop Chandler c observes, are sufficient for our purpose, to show the completion of the prophecy in Christ: "the commencement of the weeks (as he remarks) must be either from the seventh of Artaxerxes, which falls on 457 B.C. or from the twentieth of Artaxerxes; (add to 457 B.C., twenty six years after Christ, which is the number that four hundred and eighty three years, or sixty nine weeks, exceeds four hundred and fifty seven years); and you are brought to the beginning of John the Baptist's preaching up the advent of the Messiah; add seven years or one week to the former, and you come to the thirty third year of A.D. which was the year of Jesus Christ's death or else compute four hundred and ninety years, the whole seventy weeks, from the seventh of Artaxerxes, by subtracting four hundred and fifty seven years (the space of time between that year and the beginning of A.D.) from four hundred and ninety, and there remains thirty three, the year of our Lord's death. Let the twentieth of Artaxerxes be the date of the seventy weeks, which is 455 B.C. and reckon sixty nine weeks of Chaldean years; seventy Chaldee years being equal to sixty nine Julian; and so four hundred and seventy eight Julian years making four hundred and eighty three Chaldee years, and they end in the thirty third year after Christ, or the passover following d''; the several particulars into which these seventy weeks are divided: unto the Messiah the Prince shall be seven weeks, and threescore and two weeks; by whom is meant, not Cyrus, as Jarchi and Jacchiades; who, though called Messiah or anointed, Isa 44:28, cannot be intended; for this prince was to be cut off after seven, and sixty two weeks, or four hundred and eighty three years; whereas Cyrus died ages before this, and even died before the expiration of the seven weeks, or forty nine years; nor Joshua the high priest, or Zerubbabel, as Ben Gersom and others nor Nehemiah as Aben Ezra; nor Artaxerxes, which R. Azariah e thinks probable; for to none of these will this character agree, which denotes some eminent person known by this name; nor the work ascribed to him, Dan 9:24, nor can it be said of either of them that they were cut off, and much less at such a period as is here fixed: it is right to interpret it of the promised and expected Saviour, whom the Psalmist David had frequently spoken of under the name of the Messiah, and as a King and Prince; see Psa 2:2 and who is David, the Prince Ezekiel before this had prophesied of, Eze 34:24, and is the same with the Prince of peace in the famous prophecy of him in Isa 9:6. The Syriac version, though not a literal one, gives the true sense of the passage, rendering it, "unto the coming of the King Messiah;'' unto which there were to be seven, and sixty two weeks, or sixty nine weeks, which make four hundred and eighty three years; and these being understood of eastern years, used by the Egyptians, Chaldeans, and Persians, consisting of three hundred and sixty days, reckoning thirty days to a month, and twelve months to a year, there were just four hundred and eighty three of these from the twentieth year of Artaxerxes to the thirty third of the vulgar era of Christ, and the nineteenth of Tiberius Caesar, in which he suffered. Sir Isaac Newton f thinks the seven weeks unto Messiah, which he detaches from the sixty two, respects the second coming of Christ, when he shall come as a Prince, and destroy antichrist, and that it takes in the compass of a jubilee; but when it will begin and end he does not pretend to say; but the true reason of the sixty nine weeks being divided into seven, and sixty two, is on account of the particular and distinct events assigned to each period, as follows: the street shall be built again, and the wall, even in troublous times; that is, within the space of seven weeks, or forty nine years, reckoning from the twentieth of Artaxerxes; when the Jews had a grant to rebuild their city and wall, and were furnished with materials for it; and which was done in very troublesome times; Nehemiah, and the Jews with him, met with much trouble from Sanballat, Tobiah, and Geshem the Arabian, while they were setting up the wall of the city, and filling the streets with ranges of houses, Nehemiah chapters four and five for which the space of seven weeks, or forty nine years, were cut out and appointed; and that this event belongs solely to this period is clear from the Messiah's coming being appropriated to the period of the sixty two weeks; which leaves this entirely where it is fixed. Gill: Dan 9:26 - -- And after threescore and two weeks,.... To be reckoned from the end of the seven weeks, or forty nine years, which, added to them, make four hundred a... And after threescore and two weeks,.... To be reckoned from the end of the seven weeks, or forty nine years, which, added to them, make four hundred and eighty three years: shall Messiah be cut off, but not for himself; by whom is designed the same with Messiah the Prince in Dan 9:25, not Onias the high priest, as a late writer g would have it, an upright person, and of great holiness, taken off by an unjust death; since he was dead many years before the expiration of these weeks; nor Hyrcanus the high priest, slain by Herod, as Eusebius h thinks; in whom the succession of the ancient priests terminated, and with whom the priestly unction perished; which indeed bids fairer than the former; but he was not a person of so much note as to be pointed at in such a prophecy; besides, the priesthood continued much longer: nor is King Agrippa intended, as Jarchi and Abarbinel, who, they say, was the last king of the Jews, and was slain by Vespasian at the destruction of Jerusalem; which is not true; he was not properly king of the Jews, having only Galilee for his jurisdiction; was not slain by Vespasian; was a confederate of the Romans, lived some years after the destruction of the city, and at last died in peace; but Jesus the true Messiah is intended, with whom the character, dates, and death, and the manner of it, entirely agree: now to his death were to be four hundred and eighty three years; which years ended, as we have observed, in the thirty third year of the vulgar era of Christ, and the nineteenth of Tiberius; when Jesus the true Messiah was cut off in a judicial way; not for any sins of his own, but for the sins of his people, to make satisfaction for them, and to obtain their redemption and salvation; see Isa 53:8, or "he is not", as Jarchi, no more in the land of the living, is dead; see Jer 31:15, or "there is", or "will be, none for him", or "with him" i, to help and assist him in his great work, Isa 63:5. The Vulgate Latin version is, "they shall not be his people"; the Jews rejecting him shall have a "loammi" upon them, and be no more the people of God. Gussetius k better renders it, "he hath not"; or he has nothing, so Cocceius; all things were wanted by him, that is, by Christ; he had neither riches, nor clothes, nor any to stand by him, or to accompany him: and the people of the prince that shall come shall destroy the city and the sanctuary; that is, the people of the Romans, under Vespasian their prince, emperor, and general, should, in a little time after the cutting off of the Messiah, enter into the land of Judea, and destroy the city of Jerusalem, and the temple that stood in it; though some understand this of Messiah the Prince that should come in his power, and in a way of judgment upon the Jewish nation, and destroy them for their rejection of him; whose people the Romans would be, and under whose direction, and by whose orders, all these judgments should be brought upon the Jews; but many of the Jewish writers themselves interpret it of Vespasian, as Aben Ezra, Jarchi, Abarbinel, and Jacchiades: and the end thereof shall be with a flood: the end of the city and temple, and of the whole nation, should be by the Roman army, which, like a flood, would overspread the land, and carry all before it. It denotes the number, power, and irresistible force of the enemy, and the sad devastation made by them: and unto the end of the war desolations are determined; from the beginning of the war by the Romans with the Jews, to the end of it, there would be nothing but continual desolations; a dreadful havoc and ruin everywhere; and all this appointed and determined by the Lord, as a just punishment for their sins. expand all Commentary -- Verse Notes / Footnotes NET Notes -> Dan 9:1; Dan 9:1; Dan 9:1; Dan 9:1; Dan 9:2; Dan 9:2; Dan 9:2; Dan 9:2; Dan 9:3; Dan 9:3; Dan 9:3; Dan 9:4; Dan 9:4; Dan 9:6; Dan 9:6; Dan 9:6; Dan 9:7; Dan 9:7; Dan 9:7; Dan 9:8; Dan 9:9; Dan 9:10; Dan 9:10; Dan 9:10; Dan 9:11; Dan 9:11; Dan 9:11; Dan 9:11; Dan 9:12; Dan 9:12; Dan 9:12; Dan 9:13; Dan 9:13; Dan 9:13; Dan 9:14; Dan 9:14; Dan 9:14; Dan 9:15; Dan 9:16; Dan 9:16; Dan 9:17; Dan 9:17; Dan 9:17; Dan 9:18; Dan 9:18; Dan 9:18; Dan 9:18; Dan 9:19; Dan 9:20; Dan 9:21; Dan 9:21; Dan 9:21; Dan 9:22; Dan 9:23; Dan 9:23; Dan 9:24; Dan 9:24; Dan 9:24; Dan 9:24; Dan 9:24; Dan 9:24; Dan 9:24; Dan 9:24; Dan 9:25; Dan 9:25; Dan 9:25; Dan 9:25; Dan 9:25; Dan 9:25; Dan 9:26; Dan 9:26; Dan 9:26; Dan 9:26 NET Notes: Dan 9:1 Heb “was made king over the kingdom of the Chaldeans.” 1 sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time. 2 tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.” 3 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil. 4 tn Heb “was made king over the kingdom of the Chaldeans.” NET Notes: Dan 9:2 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4. 1 tc This phrase, repeated from v. 1, is absent in Theodotion. 2 tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to. 3 sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel. 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4. NET Notes: Dan 9:3 When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition. 1 tn Heb “face.” 2 tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim). 3 sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition. NET Notes: Dan 9:4 Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys. 1 tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay). 2 tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys. NET Notes: Dan 9:6 Heb “people.” 1 tn Heb “in your name.” Another option is to translate, “as your representatives.” 2 tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors. 3 tn Heb “people.” NET Notes: Dan 9:7 Heb “men.” 1 tn Heb “to you (belongs) righteousness.” 2 tn Heb “and to us (belongs) shame of face like this day.” 3 tn Heb “men.” NET Notes: Dan 9:8 Heb “to us (belongs) shame of face.” 1 tn Heb “to us (belongs) shame of face.” NET Notes: Dan 9:9 Heb “to the Lord our God (belong) compassion and forgiveness.” 1 tn Heb “to the Lord our God (belong) compassion and forgiveness.” NET Notes: Dan 9:10 The LXX and Vulgate have the singular. 1 tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”). 2 tn Heb “to walk in.” 3 tc The LXX and Vulgate have the singular. NET Notes: Dan 9:11 Heb “him.” 1 tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law. 2 tn Heb “by not paying attention to your voice.” 3 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community. 4 tn Heb “him.” NET Notes: Dan 9:12 Heb “who judged.” 1 tn Heb “he has fulfilled his word(s) which he spoke.” 2 tn Heb “our judges.” 3 tn Heb “who judged.” NET Notes: Dan 9:13 Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the coven... 1 tn Heb “we have not pacified the face of.” 2 tn Or “by gaining insight.” 3 tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11. NET Notes: Dan 9:14 Heb “we have not listened to his voice.” 1 tn Or “righteous.” 2 tn Heb “in all his deeds which he has done.” 3 tn Heb “we have not listened to his voice.” NET Notes: Dan 9:15 Heb “with a powerful hand.” 1 tn Heb “with a powerful hand.” NET Notes: Dan 9:16 Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in Engli... 1 tn Or “righteousness.” 2 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”). NET Notes: Dan 9:17 Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19. 1 tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively. 2 tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19. 3 tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19. NET Notes: Dan 9:18 Heb “praying our supplications before you.” 1 tn Heb “turn your ear.” 2 tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns. 3 tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12. 4 tn Heb “praying our supplications before you.” NET Notes: Dan 9:19 Heb “for your name is called over your city and your people.” See the note on this expression in v 18. 1 tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18. NET Notes: Dan 9:20 Heb “the holy mountain of my God.” 1 tn Heb “the holy mountain of my God.” NET Notes: Dan 9:21 The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficul... 1 tn Heb “speaking in prayer.” 2 tn Heb “in the beginning.” 3 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB. NET Notes: Dan 9:22 Heb “he instructed and spoke with me.” The expression is a verbal hendiadys. 1 tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys. NET Notes: Dan 9:23 This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”). 1 tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.” 2 tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”). NET Notes: Dan 9:24 Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used ... 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. NET Notes: Dan 9:25 Heb “it will return and be built.” The expression is a verbal hendiadys. 1 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV). 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4. 3 tn The word “arrives” is added in the translation for clarification. 4 tn Heb “sevens” (also later in this line and in v. 26). sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation. 5 tn Heb “it will return and be built.” The expression is a verbal hendiadys. NET Notes: Dan 9:26 Flood here is a metaphor for sudden destruction. 1 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended. 2 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.” 3 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity. 4 sn Flood here is a metaphor for sudden destruction. Geneva Bible -> Dan 9:1; Dan 9:2; Dan 9:3; Dan 9:4; Dan 9:7; Dan 9:8; Dan 9:10; Dan 9:11; Dan 9:16; Dan 9:17; Dan 9:18; Dan 9:19; Dan 9:24; Dan 9:25; Dan 9:26 Geneva Bible: Dan 9:1 In the first year of Darius the son of ( a ) Ahasuerus, of the seed of the Medes, which was made king over the ( b ) realm of the Chaldeans; ( a ) Wh... In the first year of Darius the son of ( a ) Ahasuerus, of the seed of the Medes, which was made king over the ( b ) realm of the Chaldeans; ( a ) Who was also called Astyages. ( b ) For Cyrus led with ambition, and went about wars in other countries, and therefore Darius had the title of the kingdom, even though Cyrus was king in effect. Geneva Bible: Dan 9:2 In the first year of his reign I Daniel understood by ( c ) books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, ... In the first year of his reign I Daniel understood by ( c ) books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. ( c ) For even though he was an excellent Prophet, yet he daily increased in knowledge by the reading of the scriptures. Geneva Bible: Dan 9:3 And I set my face unto the Lord God, to ( d ) seek by prayer and supplications, with fasting, and sackcloth, and ashes: ( d ) He does not speak of th... And I set my face unto the Lord God, to ( d ) seek by prayer and supplications, with fasting, and sackcloth, and ashes: ( d ) He does not speak of that ordinary prayer, which he used in his house three times a day, but of a rare and vehement prayer, lest their sins should cause God to delay the time of their deliverance prophesied by Jeremiah. Geneva Bible: Dan 9:4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the ( e ) great and dreadful God, keeping the covenant and mercy to them ... And I prayed unto the LORD my God, and made my confession, and said, O Lord, the ( e ) great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; ( e ) That is, has all power in yourself to execute your terrible judgments against obstinate sinners, as you are rich in mercy to comfort those who obey your word and love you. Geneva Bible: Dan 9:7 O Lord, ( f ) righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jeru... O Lord, ( f ) righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. ( f ) He shows that whenever God punishes, he does it for just cause: and thus the godly never accuse him of rigour as the wicked do, but acknowledge that in themselves there is just cause why he should so treat them. Geneva Bible: Dan 9:8 O Lord, to us [belongeth] confusion of face, to our ( g ) kings, to our princes, and to our fathers, because we have sinned against thee. ( g ) He do... O Lord, to us [belongeth] confusion of face, to our ( g ) kings, to our princes, and to our fathers, because we have sinned against thee. ( g ) He does not excuse the kings because of their authority, but prays chiefly for them as the chief occasions of these great plagues. Geneva Bible: Dan 9:10 Neither have we obeyed the ( h ) voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets. ( h ) He shows ... Neither have we obeyed the ( h ) voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets. ( h ) He shows that they rebel against God, who do not serve him according to his commandment and word. Geneva Bible: Dan 9:11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the ( i ) curse is poured upon us, and the... Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the ( i ) curse is poured upon us, and the oath that [is] written in the law of Moses the servant of God, because we have sinned against him. ( i ) As in (Deu 27:15), or the curse confirmed by an oath. Geneva Bible: Dan 9:16 O Lord, according to all thy ( k ) righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mounta... O Lord, according to all thy ( k ) righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people [are become] a reproach to all [that are] about us. ( k ) That is, according to all your merciful promises and the performance of them. Geneva Bible: Dan 9:17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to ( l ) shine upon thy sanctuary that is desolate... Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to ( l ) shine upon thy sanctuary that is desolate, for the ( m ) Lord's sake. ( l ) Show yourself favourable. ( m ) That is, for your Christ's sake, in whom you will accept all of our prayers. Geneva Bible: Dan 9:18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present ou... O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our ( n ) righteousnesses, but for thy great mercies. ( n ) Declaring that the godly flee only to God's mercies, and renounce their own works, when they seek for remission of their sins. Geneva Bible: Dan 9:19 O Lord, hear; O Lord, forgive; O Lord, ( o ) hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy na... O Lord, hear; O Lord, forgive; O Lord, ( o ) hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. ( o ) Thus he could not content himself with any vehemency of words: for he was so led with a fervent zeal, considering God's promise made to the city in respect of his Church, and for the advancement of God's glory. 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... 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. Geneva Bible: Dan 9:25 Know therefore and understand, [that] from ( s ) the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [sha... Know therefore and understand, [that] from ( s ) the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven ( t ) weeks, and ( u ) threescore and two weeks: the street shall be built again, and the wall, even in troublous times. ( s ) That is, from the time that Cyrus gave them permission to depart. ( t ) These weeks make forty-nine years, of which forty-six are referred to the time of the building of the temple, and three to the laying of the foundation. ( u ) Counting from the sixth year of Darius, who gave the second commandment for the building of the temple are sixty-two weeks, which make 434 years, which comprehend the time from the building of the temple until the baptism of Christ. Geneva Bible: Dan 9:26 And after threescore and two ( x ) weeks shall Messiah be cut off, but ( y ) not for himself: and the people of the ( z ) prince that shall come shall... And after threescore and two ( x ) weeks shall Messiah be cut off, but ( y ) not for himself: and the people of the ( z ) prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined. ( x ) In this week of the seventy, will Christ come and preach and suffer death. ( y ) He will seem to have no beauty, nor to be of any estimation; (Isa 53:2). ( z ) Meaning Titus, Vespasians's son, who would come and destroy both the temple, and the people, without any hope of recovery. expand all Commentary -- Verse Range Notes TSK Synopsis -> Dan 9:1-27 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... 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 9:1-3; Dan 9:4-19; Dan 9:20-27 MHCC: Dan 9:1-3 - --Daniel learned from the books of the prophets, especially from Jeremiah, that the desolation of Jerusalem would continue seventy years, which were dra... Daniel learned from the books of the prophets, especially from Jeremiah, that the desolation of Jerusalem would continue seventy years, which were drawing to a close. God's promises are to encourage our prayers, not to make them needless; and when we see the performance of them approaching, we should more earnestly plead them with God. MHCC: Dan 9:4-19 - --In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependence upon him, our sorrow for... In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependence upon him, our sorrow for sin, and our resolutions against it. It must be our confession, the language of our convictions. Here is Daniel's humble, serious, devout address to God; in which he gives glory to him as a God to be feared, and as a God to be trusted. We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy. Here is a penitent confession of sin, the cause of the troubles the people for so many years groaned under. All who would find mercy must thus confess their sins. Here is a self-abasing acknowledgment of the righteousness of God; and it is evermore the way of true penitents thus to justify God. Afflictions are sent to bring men to turn from their sins, and to understand God's truth. Here is a believing appeal to the mercy of God. It is a comfort that God has been always ready to pardon sin. It is encouraging to recollect that mercies belong to God, as it is convincing and humbling to recollect that righteousness belongs to him. There are abundant mercies in God, not only forgiveness, but forgivenesses. Here are pleaded the reproach God's people was under, and the ruins God's sanctuary was in. Sin is a reproach to any people, especially to God's people. The desolations of the sanctuary are grief to all the saints. Here is an earnest request to God to restore the poor captive Jews to their former enjoyments. O Lord, hearken and do. Not hearken and speak only, but hearken and do; do that for us which none else can do; and defer not. Here are several pleas and arguments to enforce the petitions. Do it for the Lord Christ's sake; Christ is the Lord of all. And for his sake God causes his face to shine upon sinners when they repent, and turn to him. In all our prayers this must be our plea, we must make mention of his righteousness, even of his only. The humble, fervent, believing earnestness of this prayer should ever be followed by us. 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... 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 9:1-3; Dan 9:4-19; Dan 9:20-27 Matthew Henry: Dan 9:1-3 - -- We left Daniel, in the close of the foregoing chapter, employed in the king's business; but here we have him employed in better business than any ... We left Daniel, in the close of the foregoing chapter, employed in the king's business; but here we have him employed in better business than any king had for him, speaking to God and hearing from him, not for himself only, but for the church, whose mouth he was to God, and for whose use the oracles of God were committed to him, relating to the days of the Messiah. Observe, 1. When it was that Daniel had this communion with God (Dan 9:1), in the first year of Darius the Mede, who was newly made king of the Chaldeans, Babylon being conquered by him and his nephew, or grandson, Cyrus. In this year the seventy years of the Jews' captivity ended, but the decree for their release was not yet issued out; so that this address of Daniel's to God seems to have been ready in that year, and, probably, before he was cast into the lions' den. And one powerful inducement, perhaps, it was to him then to keep so close to the duty of prayer, though it cost him his life, that he had so lately experienced the benefit and comfort of it. 2. What occasioned his address to God by prayer (Dan 9:2): He understood by books that seventy years was the time fixed for the continuance of the desolations of Jerusalem. Dan 9:2. The book by which he understood this was the book of the prophecies of Jeremiah, in which he found it expressly foretold (Jer 29:10), After seventy years be accomplished in Babylon (and therefore they must be reckoned from the first captivity, in the third year of Jehoiakim, which Daniel had reason to remember by a good token, for it was in that captivity that he was carried away himself, Dan 1:1), I will visit you, and perform my good word towards you. It was likewise said (Jer 25:11), This whole land shall be seventy years a desolation ( chorbath ), the same word that Daniel here uses for the desolations of Jerusalem, which shows that he had that prophecy before him when he wrote this. Though Daniel was himself a great prophet, and one that was well acquainted with the visions of God, yet he was a diligent student in the scripture, and thought it no disparagement to him to consult Jeremiah's prophecies. He was a great politician, and prime-minister of state to one of the greatest monarchs upon earth, and yet could find both heart and time to converse with the word of God. The greatest and best men in the world must not think themselves above their Bibles. 3. How serious and solemn his address to God was when he understood that the seventy years were just upon expiring (for it appears, by Ezekiel's dating of his prophecies, that they exactly computed the years of their captivity), then he set his face to seek God by prayer. Note, God's promises are intended, not to supersede, but to excite and encourage, our prayers; and, when we see the day of the performance of them approaching, we should the more earnestly plead them with God and put them in suit. So Daniel did here; he prayed three times a day, and, no doubt, in every prayer made mention of the desolations of Jerusalem; yet he did not think that enough, but even in the midst of his business set time apart for an extraordinary application to Heaven on Jerusalem's behalf. God had said to Ezekiel that though Daniel, among others, stood before him, his intercession should not prevail to prevent the judgment (Eze 14:14), yet he hopes, now that the warfare is accomplished (Isa 40:2), his prayer may be heard for the removing of the judgment. When the day of deliverance dawns it is time for God's praying people to bestir themselves; something extraordinary is then expected and required from them, besides their daily sacrifice. Now Daniel sought by prayer and supplications, for fear lest the sins of the people should provoke him to defer their deliverance longer than was intended, or rather that the people might be prepared by the grace of God for the deliverance now that the providence of God was about to work it out for them. Now observe, (1.) The intenseness of his mind in this prayer; I set my face unto the Lord God to seek him, which denotes the fixedness of his thoughts, the firmness of his faith, and the fervour of his devout affections, in the duty. We must, in prayer, set God before us, an set ourselves as in his presence; to him we must direct our prayer and must look up. Probably, in token of his setting his face towards God, he did, as usual, set his face towards Jerusalem, to affect his own heart the more with the desolations of it. (2.) The mortification of his body in this prayer. In token of his deep humiliation before God for his own sins, and the sins of his people, and the sense he had of his unworthiness, when he prayed he fasted, put on sackcloth, and lay in ashes, the more to affect himself with the desolations of Jerusalem, which he was praying for the repair of, and to make himself sensible that he was now about an extraordinary work. Matthew Henry: Dan 9:4-19 - -- We have here Daniel's prayer to God as his God, and the confession which he joined with that prayer: I prayed, and made my confession. Note, In ev... We have here Daniel's prayer to God as his God, and the confession which he joined with that prayer: I prayed, and made my confession. Note, In every prayer we must make confession, not only of the sins we have been guilty of (which we commonly call confession ), but of our faith in God and dependence upon him, our sorrow for sin and our resolutions against it. It must be our confession, must be the language of our own convictions and that which we ourselves do heartily subscribe to. Let us go over the several parts of this prayer, which we have reason to think that he offered up much more largely than is here recorded, these being only the heads of it. I. Here is his humble, serious, reverent address to God, 1. As a God to be feared, and whom it is our duty always to stand in awe of: " O Lord! the great and dreadful God, that art able to deal with the greatest and most terrible of the church's enemies."2. As a God to be trusted, and whom it is our duty to depend upon and put a confidence in: Keeping the covenant and mercy to those that love him, and, as a proof of their love to him, keep his commandments. If we fulfil our part of the bargain, he will not fail to fulfil his. He will be to his people as good as his word, for he keeps covenant with them, and not one iota of his promise shall fall to the ground; nay, he will be better than his word, for he keeps mercy to them, something more than was in the covenant. It was proper for Daniel to have his eye upon God's mercy now that he was to lay before him the miseries of his people, and upon God's covenant now that he was to sue for the performance of a promise. Note, We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy in conjunction. II. Here is a penitent confession of sin, the procuring cause of all the calamities which his people had for so many years been groaning under, Dan 9:5, Dan 9:6. When we seek to God for national mercies we ought to humble ourselves before him for national sins. These are the sins Daniel here laments; and we may here observe the variety of words he makes use of to set forth the greatness of their provocations (for it becomes penitents to lay load upon themselves): We have sinned in many particular instances, nay, we have committed iniquity, we have driven a trade of sin, we have done wickedly with a hard heart and a stiff neck, and herein we have rebelled, have taken up arms against the King of kings, his crown and dignity. Two things aggravated their sins: - 1. That they had violated the express laws God had given them by Moses: "We have departed from they precepts and from thy judgments, and have not conformed to them. And (Dan 9:10) we have not obeyed the voice of the Lord our God. "That which speaks the nature of sin, that it is the transgression of the law, does sufficiently speak the malignity of it; if sin be made to appear sin, it cannot be made to appear worse; its sinfulness is its greatest hatefulness, Rom 7:13. God has set his laws before us plainly and fully, as the copy we should write after, yet we have not walked in them, but turned aside, or turned back. 2. That they had slighted the fair warnings God had given them by the prophets, which in every age he had sent to them, rising up betimes and sending them (Dan 9:6): " We have not hearkened to thy servants the prophets, who have put us in mind of thy laws, and of the sanctions of them; though they spoke in thy name, we have not regarded them; though they delivered their message faithfully, with a universal respect to all orders and degrees of men, to our kings and princes, whom they had the courage and confidence to speak to, to our fathers, and to all the people of the land, whom they had the condescension and compassion to speak to, yet we have not hearkened to them, nor heard them, or not heeded them, or not complied with them."Mocking God's messengers, and despising his words, were Jerusalem's measure-filling sins, 2Ch 36:16. This confession of sin is repeated here, and much insisted on; penitents should again and again accuse and reproach themselves till they find their hearts thoroughly broken. All Israel have transgressed thy law, Dan 9:11. It is Israel, God's professing people, who have known better, and from whom better is expected - Israel, God's peculiar people, whom he has surrounded with his favours; not here and there one, but it is all Israel, the generality of them, the body of the people, that have transgressed by departing and getting out of the way, that they might not hear, and so might not obey, thy voice. This disobedience is that which all true penitents do most sensibly charge upon themselves (Dan 9:14): We obeyed not his voice, and (Dan 9:15) we have sinned, we have done wickedly. Those that would find mercy must thus confess their sins. III. Here is a self-abasing acknowledgment of the righteousness of God in all the judgments that were brought upon them; and it is evermore the way of true penitents thus to justify God, that he may be clear when he judges, and the sinner may bear all the blame. 1. He acknowledges that it was sin that plunged them in all these troubles. Israel is dispersed through all the countries about, and so weakened, impoverished, and exposed. God's hand has driven them hither and thither, some near, where they are known and therefore the more ashamed, others afar off, where they are not known and therefore the more abandoned, and it is because of their trespass that they have trespassed (Dan 9:7); they mingled themselves with the nations that they might be debauched by them, and now God mingles them with the nations that they might be stripped by them. 2. He owns the righteousness of God in it, that he had done them no wrong in all he had brought upon them, but had dealt with them as they deserved (Dan 9:7): " O Lord! righteousness belongs to thee; we have no fault to find with thy providence, no exceptions to make against thy judgments, for (Dan 9:14) the Lord our God is righteous in all his works which he does, even in the sore calamities we are now under, for we obeyed not the words of his mouth, and therefore justly feel the weight of his hand."This seems to be borrowed from Lam 1:18. 3. He takes notice of the fulfilling of the scripture in what was brought upon them. In very faithfulness he afflicted them; for it was according to the word which he had spoken. The curse is poured upon us and the oath, that is, the curse that was ratified by an oath in the law of Moses, Dan 9:11. This further justifies God in their troubles, that he did but inflict the penalty of the law, which he had given them fair notice of. It was necessary for the preserving of the honour of God's veracity, and saving his government from contempt, that the threatenings of his word should be accomplished, otherwise they look but as bugbears, nay, they seem not at all frightful. Therefore he has confirmed his words which spoke against us because we broke his laws, and against our judges that judged us because they did not according to the duty of their place punish the breach of God's laws. He told them many a time that if they did not execute justice, as terrors to evil-workers, he must and would take the work into his own hands; and now he has confirmed what he said by bringing upon us a great evil, in which the princes and judges themselves deeply shared. Note, It contributes very much to our profiting by the judgments of God's hand to observe how exactly they agree with the judgments of his mouth. 4. He aggravates the calamities they were in, lest they should seem, having been long used to them, to make light of them, and so to lose the benefit of the chastening of the Lord by despising it. "It is not some of the common troubles of life that we are complaining of, but that which has in it some special marks of divine displeasure; for under the whole heaven has not been done as has been done upon Jerusalem, "Dan 9:12. It is Jeremiah's lamentation in the name of the church, Was ever sorrow like unto my sorrow? which must suppose another similar question, Was ever sin like unto my sin? 5. He puts shame upon the whole nation, from the highest to the lowest; and if they will say Amen to his prayer, as it was fit they should if they would come in for a share in the benefit of it, they must all put their hand upon their mouth, and their mouth in the dust: " To us belongs confusion of faces as at this day (Dan 9:7); we lie under the shame of the punishment of our iniquity, for shame is our due."If Israel had retained their character, and had continued a holy people, they would have been high above all nations in praise, and mane, and honour (Deu 26:19); but now that they have sinned and done wickedly confusion and disgrace belong to them, to the men of Judah and the inhabitants of Jerusalem, the inhabitants both of the country and of the city, for they have been all alike guilty before God; it belongs to all Israel, both to the two tribes, that are near, by the rivers of Babylon, and to the ten tribes, that are afar off, in the land of Assyria. "Confusion belongs not only to the common people of our land, but to our kings, our princes, and our fathers (Dan 9:8), who should have set a better example, and have used their authority and influence for the checking of the threatening torrent of vice profaneness."6. He imputes the continuance of the judgment to their incorrigibleness under it (Dan 9:13, Dan 9:14): " All this evil has come upon us, and has lain long upon us, yet made we not our prayer before the Lord our God, not in a right manner, as we should have made it, with a humble, lowly, penitent, and obedient heart. We have been smitten, but have not returned to him that smote us. We have not entreated the face of the Lord our God "(so the word is); "we have taken no care to make our peace with God and reconcile ourselves to him."Daniel set his brethren a good example of praying continually, but he was sorry to see how few there were that followed his example; in their affliction it was expected that they would seek God early, but they sought him not, that they might turn from their iniquities and understand his truth. The errand upon which afflictions are sent is to bring men to turn from their iniquities and to understand God's truth; so Elihu had explained them, Job 36:10. God by them opens men's ears to discipline and commands that they return from iniquity. And if men were brought rightly to understand God's truth, and to submit to the power and authority of it, they would turn from the error of their ways. Now the first step towards this is to make our prayer before the Lord our God, that the affliction may be sanctified before it is removed, and that the grace of God may go along with the providence of God, to make it answer the end. Those who in their affliction make not their prayer to God, who cry not when he binds them, are not likely to turn from iniquity or to understand his truth. " Therefore, because we have not improved the affliction, the Lord has watched upon the evil, as the judge takes care that execution be done according to the sentence. Because we have not been melted, he has kept us still in the furnace, and watched over it, to make the heat yet more intense;"for when God judges he will overcome, and will be justified in all his proceedings. IV. Here is a believing appeal to the mercy of God, and to the ancient tokens of his favour to Israel, and the concern of his own glory in their interests. 1. It is some comfort to them (and not a little) that God has been always ready to pardon sin (Dan 9:9): To the Lord our God belong mercies and forgiveness; this refers to that proclamation of his name, Exo 34:6, Exo 34:7, The Lord God, gracious and merciful, forgiving iniquity. Note, It is very encouraging to poor sinners to recollect that mercies belong to God, as it is convincing and humbling to them to recollect that righteousness belongs to him; and those who give him the glory of his righteousness may take to themselves the comfort of his mercies, Psa 62:12. There are abundant mercies in God, and not only forgiveness but forgivenesses; he is a God of pardons (Neh 9:17, marg.); he multiplies to pardon, Isa 55:7. Though we have rebelled against him, yet with him there is mercy, pardoning mercy, even for the rebellious. 2. It is likewise a support to them to think that God had formerly glorified himself by delivering them out of Egypt; so far he looks back for the encouragement of his faith (Dan 9:15): " Thou hast formerly brought thy people out of Egypt with a mighty hand, and wilt thou not now with the same mighty hand bring them out of Babylon? Were they then formed into a people, and shall they not now be reformed and new-formed? Are they now sinful and unworthy, and were they not so then? Are their oppressors now mighty and haughty, and were they not so then? And has not God said the their deliverance out of Babylon shall outshine even that out of Egypt?"Jer 16:14, Jer 16:15. The force of this plea lies in that, " Thou hast gotten thyself renown, hast made thyself a name "(so the word is) " as at this day, even to this day, by bringing us out of Egypt; and wilt thou lose the credit of that by letting us perish in Babylon? Didst thou get a renown by that deliverance which we have so often commemorated, and wilt thou not now get thyself a renown by this which we have so often prayed for, and so long waited for?" V. Here is a pathetic complaint of the reproach that God's people lay under, and the ruins that God's sanctuary lay in, both which redounded very much to the dishonour of God and the diminution of that name and renown which God had gained by bringing them out of Egypt. 1. God's holy people were despised. By their sins and the iniquities of their fathers they had profaned their crown and made themselves despicable, and then though they are, in name and profession, God's people, and upon that account truly great and honourable, yet they become a reproach to all that are round about them. Their neighbours laugh them to scorn, and triumph in their disgrace. Note, Sin is a reproach to any people, but especially to God's people, that have more eyes upon them and have more honour to lose than other people. 2. God's holy place was desolate. Jerusalem, the holy city, was a reproach (Dan 9:16) when it lay in ruins; it was an astonishment and a hissing to all that passed by. The sanctuary, the holy house, was desolate (Dan 9:17), the altars were demolished, and all the buildings laid in ashes. Note, The desolations of the sanctuary are the grief of all the saints, who reckon all their comforts in this world buried in the ruins of the sanctuary. VI. Here is an importunate request to God for the restoring of the poor captive Jews to their former enjoyments again. The petition is very pressing, for God gives us leave in prayer to wrestle with him: " O Lord! I beseech thee, Dan 9:16. If ever thou wilt do any thing for me, do this; it is my heart's desire and prayer. Now therefore, O our God! hear the prayer of thy servant and his supplication (Dan 9:17), and grant an answer of peace."Now what are his petitions? What are his requests? 1. That God would turn away his wrath from them; that is it which all the saints dread and deprecate more than any thing: O let thy anger be turned away from thy Jerusalem, thy holy mountain! Dan 9:16. He does not pray for the turning again of their captivity (let the Lord do with them as seems good in his eyes), but he prays first for the turning away of God's wrath. Take away the cause, and the effect will cease. 2. That he would lift up the light of his countenance upon them (Dan 9:17): " Cause thy face to shine upon thy sanctuary that is desolate; return in thy mercy to us, and show that thou art reconciled to us, and then all shall be well."Note, The shining of God's face upon the desolations of the sanctuary is all in all towards the repair of it; and upon that foundation it must be rebuilt. If therefore its friends would begin their work at the right end, they must first be earnest with God in prayer for his favour, and recommend his desolate sanctuary to his smiles. Cause thy face to shine and then we shall be saved, Psa 80:3. 3. That he would forgive their sins, and then hasten their deliverance (Dan 9:19): O Lord! hear; O Lord! forgive. "That the mercy prayed for may be granted in mercy, let the sin that threatens to come between us and it be removed: O Lord! hearken and do, not hearken and speak only, but hearken and do; do that for us which none else can, and that speedily - defer not, O my God! "Now that he saw the appointed day approaching he could in faith pray that God would make haste to them and not defer. David often prays, Make haste, O God! to help me. VII. Here are several pleas and arguments to enforce the petitions. God gives us leave not only to pray, but to plead with him, which is not to move him (he himself knows what he will do), but to move ourselves, to excite our fervency and encourage our faith. 1. They disdain a dependence upon any righteousness of their own; they pretend not to merit any thing at God's hand but wrath and the curse (Dan 9:18): " We do not present our supplications before thee with hope to speed for our righteousness, as if we were worthy to receive thy favour for any good in us, or done by us, or could demand any thing as a debt; we cannot insist upon our own justification, no, though we were more righteous than we are; nay, though we knew nothing amiss of ourselves, yet are we not thereby justified, nor would we answer, but we would make supplication to our Judge. "Moses had told Israel long before that, whatever God did for them, it was not for their righteousness, Deu 9:4, Deu 9:5. And Ezekiel had of late told them that their return out of Babylon would be not for their sakes, Eze 36:22, Eze 36:32. Note, Whenever we come to God for mercy we must lay aside all conceit of, and confidence in, our own righteousness. 2. They take their encouragement in prayer from God only, as knowing that his reasons of mercy are fetched from within himself, and therefore from him we must borrow all our pleas for mercy, and so give honour to him when we are suing for grace and mercy from him. (1.) "Do it for thy own sake (Dan 9:19), for the accomplishment of thy own counsel, the performance of thy own promise, and the manifestation of thy own glory."Note, God will do his own work, not only in his own way and time, but for his own sake, and so we must take it. (2.) "Do it for the Lord's sake, that is, for the Lord Christ's sake,"for the sake of the Messiah promised, who is the Lord (so the most and best of our Christian interpreters understand it), for the sake of Adonai, so David called the Messiah (Psa 110:1), and mercy is prayed for for the church for the sake of the Son of man (Psa 80:17), and for thy Word's sake, he is Lord of all. It is for his sake that God causes his face to shine upon sinners when they repent and turn to him, because of the satisfaction he has made. In all our prayers that therefore must be our plea; we must make mention of his righteousness, even of his only, Psa 71:16. Look upon the face of the anointed. He has himself directed us to ask in his name. (3.) "Do it according to all thy righteousness (Dan 9:16), that is, plead for us against our persecutors and oppressors according to thy righteousness. Though we are ourselves unrighteous before God, yet with reference to them we have a righteous cause, which we leave it with the righteous God to appear in the defence of."Or, rather, by the righteousness of God here is meant his faithfulness to his promise. God had, according to his righteousness, executed the threatening, Dan 9:11. "Now, Lord, wilt thou not do according to all thy righteousness? Wilt thou not be as true to thy promises as thou hast been to thy threatenings and accomplish them also?"(4.) "Do it for thy great mercies (Dan 9:18), to make it to appear that thou art a merciful God."The good things we ask of God we call mercies, because we expect them purely from God's mercy. And, because misery is the proper object of mercy, the prophet here spreads the deplorable condition of the church before God, as it were to move his compassion: " Open thy eyes and behold our desolations, especially the desolations of the sanctuary. O look with pity upon a pitiable case!"Note, The desolations of the church must in prayer be laid before God and then left with him. (5.) "Do it for the sake of the relation we stand in to thee. The sanctuary that is desolate is thy sanctuary (Dan 9:17), dedicated to thy honour, employed in thy service, and the place of thy residence. Jerusalem is thy city and thy holy mountain (Dan 9:16); it is the city which is called by thy name, "Dan 9:18. It was the city which God had chosen out of all the tribes of Israel, to put his name there. "The people that have become a reproach are thy people, and thy name suffers in the reproach cast upon them (Dan 9:16); they are called by thy name, Dan 9:19. Lord, thou hast a property in them, and therefore art interested in their interests; wilt thou not provide for thy own, for those of thy own house? They are thine, save them, "Psa 119:94. 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... 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 9:1-2; Dan 9:3-19; Dan 9:20-21; Dan 9:22-23; Dan 9:24; Dan 9:24; Dan 9:25; Dan 9:26 Keil-Delitzsch: Dan 9:1-2 - -- Dan 9:1 and Dan 9:2 mention the occasion on which the penitential prayer (vv. 3-19) was offered, and the divine revelation following thereupon regar... Dan 9:1 and Dan 9:2 mention the occasion on which the penitential prayer (vv. 3-19) was offered, and the divine revelation following thereupon regarding the time and the course of the oppression of the people of God by the world-power till the completion of God's plan of salvation. Regarding Darius, the son of Ahasverosch, of the race of the Medes, see under Dan 6:1. In the word המלך the Hophal is to be noticed: rex constitutus, factus est . It shows that Darius did not become king over the Chaldean kingdom by virtue of a hereditary right to it, nor that he gained the kingdom by means of conquest, but that he received it ( קבּל , Dan 6:1) from the conqueror of Babylon, Cyrus, the general of the army. The first year of the reign of Darius the Mede over the Chaldean kingdom is the year 538 b.c., since Babylon was taken by the Medes and Persians under Cyrus in the year 539-538 b.c. According to Ptolemy, Cyrus the Persian reigned nine years after Nabonadius. But the death of Cyrus, as is acknowledged, occurred in the year 529 b.c. From the nine years of the reign of Cyrus, according to our exposition, two years are to be deducted for Darius the Mede, so that the reign of Cyrus by himself over the kingdom which he founded begins in the year 536, in which year the seventy years of the Babylonish exile of the Jews were completed; cf. The exposition under Dan 1:1 with the chronological survey in the Com. on the Books of the Kings. The statement as to the time, Dan 9:1, is again repeated in the beginning of Dan 9:2, on account of the relative sentence coming between, so as to connect that which follows with it. We translate (in Dan 9:2), with Hgstb., Maur., Hitzig, "I marked, or gave heed, in the Scriptures to the number of the years,"so that מספּר ( number ) forms the object to בּינתי ( I understood ); cf. Pro 7:7. Neither the placing of בּספרים ( by books ) first nor the Atnach under this word controvert this view; for the object is placed after "by books"because a further definition is annexed to it; and the separation of the object from the verb by the Atnach is justified by this consideration, that the passage contains two statements, viz., that Daniel studied the Scriptures, and that his study was directed to the number of the years, etc. בּספרים , with the definite article, does not denote a collection of known sacred writings in which the writings of Jeremiah were included, so that, seeing the collection of the prophets cannot be thought of without the Pentateuch, by this word we are to understand (with Bleek, Gesenius, v. Leng., Hitzig) the recognised collection of the O.T. writings, the Law and the Prophets. For הסּפרים , τὰ βιβλιά , is not synonymous with הכּתוּבים , αἱ γραφαί , but denotes only writings in the plural, but does not say that these writings formed already a recognised collection; so that from this expression nothing can be concluded regarding the formation of the O.T. canon. As little can בּספרים refer, with Häv. and Kran., to the letter of Jeremiah to the exiles (Jer 29), for this reason, that not in Jer 29, but in Jer 25:11., the seventy years of the desolation of the land of Judah, and implic . of Jerusalem, are mentioned. The plur. ספרים also can be understood of a single letter, only if the context demands or makes appropriate this narrower application of the word, as e.g., 2Ki 19:14. But here this is not the case, since Jeremiah in two separate prophecies speaks of the seventy years, and not in the letter of Jer. 29, but only in Jer. 25, has he spoken of the seventy years' desolation of the land. In בּספרים lies nothing further than that writings existed, among which were to be found the prophecies of Jeremiah; and the article, the writings, is used, because in the following passage something definite is said of these writings. In these writings Daniel considered the number of the years of which Jeremiah had prophesied. אשׁר , as Dan 8:26, with respect to which, relates not to השׁנים , but to השׁנים מספּר ( number of the years ). It is no objection against this that the repetition of the words "seventy years"stands opposed to this connection (Klief.), for this repetition does not exist, since מספּר does not declare the number of the years. With למלּאת ( to fulfil ) the contents of the word of Jehovah, as given by Jeremiah, are introduced. לחרבות does not stand for the accusative: to cause to be complete the desolation of Jerusalem (Hitzig), but ל signifies in respect of, with regard to. This expression does not lean on Jer 29:10 (Kran.), but on Jer 25:12 ("when seventy years are accomplished"). חרבות , properly, desolated places , ruins, here a desolated condition . Jerusalem did not certainly lie in ruins for seventy years; the word is not thus to be interpreted, but is chosen partly with regard to the existing state of Jerusalem, and partly with reference to the words of Jer 25:9, Jer 25:11. Yet the desolation began with the first taking of Jerusalem, and the deportation of Daniel and his companions and a part of the sacred vessels of the temple, in the fourth years of Jehoiakim (606 b.c.). (Note: Thus also the seventy years of the Exile are reckoned in 2Ch 36:21-23; Ezr 1:1. This Ewald also recognises ( Proph . iii. p. 430), but thinks that it is not an exact reckoning of the times, but rather, according to Zec 1:12 and Dan 9:25, that the destruction of Jerusalem forms the date of the commencement of the desolation and of the seventy years. But Dan 9:25 contains no expression, or even intimation, regarding the commencement of the Exile; and in the words of Zec 1:12, "against which Thou hast had indignation these threescore and ten years,"there does not lie the idea that the seventy years prophesied of by Jeremiah came to an end in the second year of Darius Hystaspes. See under this passage.) Consequently, in the first year of the reign of Darius the Mede over the kingdom of the Chaldeans the seventy years prophesied of by Jeremiah were now full, the period of the desolation of Jerusalem determined by God was almost expired. What was it that moved Daniel at this time to pour forth a penitential prayer in behalf of Jerusalem and the desolated sanctuary? Did he doubt the truth of the promise, that God, after seventy years of exile in Babylon, would visit His people and fulfil the good word He had spoken, that He would again bring back His people to Judea (Jer 29:10)? Certainly not, since neither the matter of his prayer, nor the divine revelation which was vouchsafed to him in answer to his prayer, indicated any doubt on his part regarding the divine promise. According to the opinion of Bleek and Ewald, it was Daniel's uncertainty regarding the termination of the seventy years which moved him to prayer Bleek ( Jahrbb.f. D. Theol . v. p. 71) thus expresses himself on the subject: "This prophecy of Jeremiah might be regarded as fulfilled in the overthrow of the Babylonian kingdom and the termination of the Exile, when the Jews obtained from Cyrus permission to return to their native land and to rebuild their city and temple, but yet not perfectly, so far as with the hope of the return of the people from exile there was united the expectation that they would then turn in truth to their God, and that Jehovah would fulfil all His good promises to them to make them partakers of the Messianic redemption (cf. Jer 29:10., also other prophecies of Jeremiah and of other prophets regarding the return of the people from exile, such as Isa. 40ff.); but this result was not connected in such extent and fulness with the return of the people and the restoration of the state."On the supposition of the absolute inspiration of the prophets, it appeared therefore appropriate "to regard Jeremiah's prophecy of the seventy years, after the expiry of which God will fulfil His good promises to His people, as stretching out into a later period beyond that to which the seventy years would extend, and on that account to inquire how it was to be properly interpreted."Ewald ( Proph . iii. p. 421ff.) is of opinion that these seventy years of Jeremiah did not pass by without the fulfilment of his prophecy, that the ruins of Jerusalem would not continue for ever. Already forty-nine years after its destruction a new city of Jerusalem took the place of the old as the centre of the congregation of the true religion, but the stronger hopes regarding the Messianic consummation which connected itself herewith were neither then, nor in all the long times following, down to that moment in which our author (in the age of the Maccabees) lived and wrote, ever fulfilled. Then the faithful were everywhere again exposed to the severest sufferings, such as they had not experienced since the old days of the destruction of Jerusalem. Therefore the anxious question as to the duration of such persecution and the actual beginning of the Messianic time, which Daniel, on the ground of the mysterious intimation in Dan 7:12, Dan 7:25 and Dan 8:13., regarding the period of the sufferings of the time of the end, sought here to solve, is agitated anew; for he shows how the number of the seventy years of Jeremiah, which had long ago become sacred, yet accorded with these late times without losing its original truth. Thus Ewald argues. These two critics in their reasoning proceed on the dogmatic ground, which they regard as firmly established, that the book of Daniel is a product of the age of the Maccabees. All who oppose the genuineness of this book agree with them in the view that this chapter contains an attempt, clothed in the form of a divine revelation communicated to the prophet in answer to his prayer, to solve the mystery how Jeremiah's prophecy of the beginning of the Messianic salvation after the seventy years of exile is to be harmonized with the fact that this salvation, centuries after the fall of the Babylonish kingdom and the return of the Jews from the Babylonish exile, had not yet come, but that instead of it, under Antiochus Epiphanes, a time of the severest oppression had come. How does this opinion stand related to the matter of this chapter, leaving out of view all other grounds for the genuineness of the book of Daniel? Does the prayer of Daniel, or the divine revelation communicated to him by means of Gabriel regarding the seventy weeks, contain elements which attest its correctness or probability? The prayer of Daniel goes forth in the earnest entreaty that the Lord would turn away His anger from the city Jerusalem and His holy mountain, and cause His face to shine on the desolation and on the city that was called by His name (Dan 9:15-18). If this prayer is connected with the statement in Dan 9:2, that Daniel was moved thereto by the consideration of the words of Jeremiah regarding the desolation of Jerusalem, we can understand by the ruins, for the removal of which Daniel prayed, only the destruction of Jerusalem and the temple which was brought about by the Chaldeans. Consequently the prayer indicates that the desolation of Jerusalem predicted by Jeremiah and accomplished by Nebuchadnezzar still continued, and that the city and the temple had not yet been rebuilt. This, therefore, must have been in the time of the Exile, and not in the time of Antiochus, who, it is true, desolated the sanctuary by putting an end to the worship of Jehovah and establishing the worship of idols, but did not lay in ruins either the temple or the city. In his message (Dan 9:24-27) the angel speaks only of the going forth of the word to restore and rebuild Jerusalem, and present the going forth of this word as the beginning of the seventy weeks of Daniel determined upon the people and the holy city within which Jerusalem must be built, and thus distinguishes the seventy weeks as distinctly as possible from Jeremiah's seventy years during which Jerusalem and Judah should lie desolate. Thus is set aside the opinion that the author of this chapter sought to interpret the seventy years of Jeremiah by the seventy weeks; and it shows itself to be only the pure product of the dogmatic supposition, that this book does not contain prophecies of the prophet Daniel living in the time of the Exile, but only apocalyptic dreams of a Maccabean Jew. (Note: The supposition that the seventy weeks, Dan 9:24, are an interpretation of the seventy years of Jeremiah, is the basis on which Hitzig rests the assertion that the passage does not well adjust itself to the standpoint of the pretended Daniel, but is in harmony with the time of the Maccabees. The other arguments which Hitzig and others bring forth against this chapter as the production of Daniel, consist partly in vain historical or dogmatic assertions, such as that there are doubts regarding the existence of Darius of Media, - partly in misinterpretations, such as that Daniel wholly distinguishes himself, Dan 9:6, Dan 9:10, from the prophets, and presents himself as a reader of their writings (Hitz.), - opinions which are no better founded than the conclusions of Berth., v. Leng., and Staeh., drawn from the mention of the inhabitants of Jerusalem, Dan 9:7, and of the holy city, Dan 9:24, that Jerusalem was then still inhabited and the temple still standing. To this it is added, that the prayer of Daniel is an imitation of the prayers of Ezr 9:1-15 and Neh 9, or, as Ewald thinks, an extract from the prayer of Baruch (Bar. 1 and 2).) Moreover, it is certainly true that in the Exile the expectation that the perfection and glory of the kingdom of God by the Messiah would appear along with the liberation of the Jews from Babylon was founded on the predictions of the earlier prophets, but that Daniel shared this expectation the book presents no trace whatever. Jeremiah also, neither in Jer. 25 nor in Jer. 29, where he speaks of the seventy years of the domination of Babylon, announces that the Messianic salvation would begin immediately with the downfall of the Babylonian kingdom. In Jer. 25 he treats only of the judgment, first over Judah, and then over Babylon and all the kingdoms around; and in Jer. 29 he speaks, it is true, of the fulfilling of the good word of the return of the Jews to their fatherland when seventy years shall be fulfilled for Babylon (Dan 9:10), and of the counsel of Jehovah, which is formed not for the destruction but for the salvation of His people, of the restoration of the gracious relation between Jehovah and His people, and the gathering together and the bringing back of the prisoners from among all nations whither they had been scattered (Dan 9:11-14), but he says not a word to lead to the idea that all this would take place immediately after these seventy years. Now if Daniel, in the first year of Darius the Mede, i.e., in the sixty-ninth year of the Exile, prayed thus earnestly for the restoration of Jerusalem and the sanctuary, he must have been led to do so from a contemplation of the then existing state of things. The political aspect of the world-kingdom could scarcely have furnished to him such a motive. The circumstance that Darius did not immediately after the fall of Babylon grant permission to the Jews to return to their fatherland and rebuild Jerusalem and the temple, could not make him doubt the certainty of the fulfilment of the word of the Lord spoken by Jeremiah regarding the duration of the Exile, since the prophecy of Isaiah, Isa 44:28, that Coresch (Cyrus) should build Jerusalem and lay the foundation of the temple was beyond question known to him, and Darius had in a certain sense reached the sovereignty over the Chaldean kingdom, and was of such an age (Dan 6:1) that now his reign must be near its end, and Cyrus would soon mount his throne as his successor. That which moved Daniel to prayer was rather the religious condition of his own people, among whom the chastisement of the Exile had not produced the expected fruits of repentance; so that, though he did not doubt regarding the speedy liberation of his people from Babylonish exile, he might still hope for the early fulfilment of the deliverance prophesied of after the destruction of Babylon and the return of the Jews to Canaan. This appears from the contents of the prayer. From the beginning to the close it is pervaded by sorrow on account of the great sinfulness of the people, among whom also there were no signs of repentance. The prayer for the turning away of the divine wrath Daniel grounds solely on the mercy of God, and upon that which the Lord had already done for His people by virtue of His covenant faithfulness, the צדקות ( righteousness ) of the Lord, not the "righteousness"of the people. This confession of sin, and this entreaty for mercy, show that the people, as a whole, were not yet in that spiritual condition in which they might expect the fulfilment of that promise of the Lord spoken by Jeremiah (Jer 29:12.): "Ye shall seek me and find me, when ye shall search for me with all your heart; and I will be found of you, and will turn away your captivity,"etc. With this view of the contents of the prayer corresponds the divine answer which Gabriel brings to the prophet, the substance of which is to this effect, that till the accomplishment of God's plan of salvation in behalf of His people, yet seventy weeks are appointed, and that during this time great and severe tribulations would fall upon the people and the city. Keil-Delitzsch: Dan 9:3-19 - -- Daniel's prayer. This prayer has been judged very severely by modern critics. According to Berth., v. Leng., Hitzig, Staeh., and Ewald, its matter... Daniel's prayer. This prayer has been judged very severely by modern critics. According to Berth., v. Leng., Hitzig, Staeh., and Ewald, its matter and its whole design are constructed according to older patterns, in particular according to the prayers of Neh 9 and Ezr 9:1-15, since Dan 9:4 is borrowed from Neh 1:5; Neh 9:32; Dan 9:8 from Neh 9:34; Dan 9:14 from Neh 9:33; Dan 9:15 from Neh 1:10; Neh 9:10; and, finally, Dan 9:7, Dan 9:8 from Ezr 9:7. But if we consider this dependence more closely, we shall, it is true, find the expression הפנים בּשׁת ( confusion of faces , Ezr 9:7, Ezr 9:8) in Ezr 9:7, but we also find it in 2Ch 32:21; Jer 7:19, and also in Psa 44:16; סלחות ( forgivenesses , Dan 9:9) we find in Neh 9:17, but also in Psa 130:4; and על תּתּך ( is poured upon , spoken of the anger of God, Dan 9:11) is found not only in 2Ch 12:7; 2Ch 34:21, 2Ch 34:25, but also Jer 42:18; Jer 44:6, and Nah 1:6. We have only to examine the other parallel common thoughts and words adduced in order at once to perceive that, without exception, they all have their roots in the Pentateuch, and afford not the slightest proof of the dependence of this chapter on Neh 9. The thought, "great and dreadful God, keeping the covenant and mercy,"etc., which is found in Dan 9:4 and in Neh 1:5, has its roots in Deu 7:21 and Dan 9:9, cf. Exo 20:6; Exo 34:7, and in the form found in Neh 9:32, in Deu 10:17; the expression (Dan 9:15), "Thou hast brought Thy people forth out of the land of Egypt with a mighty hand,"has its origin in Deu 7:8; Deu 9:26, etc. But in those verses where single thoughts or words of this prayer so accord with Neh 9 or Ezr 9:1-15 as to show a dependence, a closer comparison will prove, not that Daniel borrows from Ezra or Nehemiah, but that they borrow from Daniel. This is put beyond a doubt by placing together the phrases: "our kings, our princes, our fathers"(Dan 9:5, Dan 9:8), compared with these: "our kings, our princes, our priests , and our fathers"(Neh 9:34, Neh 9:32), and "our kings and our priests"(Ezr 9:7). For here the naming of the "priests"along with the "kings and princes"is just as characteristic of the age of Ezra and Nehemiah as the omission of the "priests"is of the time of the Exile, in which, in consequence of the cessation of worship, the office of the priest was suspended. This circumstance tends to refute the argument of Stähelin ( Einl . p. 349), that since the prayers in Chron., Ezra, and Nehem. greatly resemble each other, and probably proceed from one author, it is more likely that the author of Daniel 9 depended on the most recent historical writings, than that Daniel 9 was always before the eyes of the author of Chron. - a supposition the probability of which is not manifest. If, without any preconceived opinion that this book is a product of the times of the Maccabees, the contents and the course of thought found in the prayer, Daniel 9, are compared with the prayers in Ezr 9:1-15 and Neh 9, we will not easily suppose it possible that Daniel depends on Ezra and Nehemiah. The prayer of Ezr 9:6-15 is a confession of the sins of the congregation from the days of the fathers down to the time of Ezra, in which Ezra scarcely ventures to raise his countenance to God, because as a member of the congregation he is borne down by the thought of their guilt; and therefore he does not pray for pardon, because his design is only "to show to the congregation how greatly they had gone astray, and to induce them on their part to do all to atone for their guilt, and to turn away the anger of God"(Bertheau). The prayer, Neh 9:6-37, is, after the manner of Ps 105 and 106, an extended offering of praise for all the good which the Lord had manifested toward His people, notwithstanding that they had continually hardened their necks and revolted from His from the time of the call of Abraham down to the time of the exile, expressing itself in the confession, "God is righteous, but we are guilty,"never rising to a prayer for deliverance from bondage, under which the people even then languished. The prayer of Daniel 9, on the contrary, by its contents and form, not only creates the impression "of a fresh production adapted to the occasion,"and also of great depth of thought and of earnest power in prayer, but it presents itself specially as the prayer of a man, a prophet, standing in a near relation to God, so that we perceive that the suppliant probably utters the confession of sin and of guilt in the name of the congregation in which he is included; but in the prayer for the turning away of God's anger his special relation to the Lord is seen, and is pleaded as a reason for his being heard, in the words, "Hear the prayer of Thy servant and his supplication (Dan 9:17); O my God, incline Thine ear"(Dan 9:18). (Note: After the above remarks, Ewald's opinion, that this prayer is only an epitome of the prayer of Baruch (1:16-3:8), scarcely needs any special refutation. It is open before our eyes, and has been long known, that the prayer of Baruch in the whole course of its thoughts, and in many of the expressions found in it, fits closely to the prayer of Daniel; but also all interpreters not blinded by prejudice have long ago acknowledged that from the resemblances of this apocryphal product not merely to Daniel 9, but also much more to Jeremiah, nothing further follows than that the author of this late copy of ancient prophetic writings knew and used the book of Daniel, and was familiar with the writings of Daniel and Jeremiah, and of other prophets, so that he imitated them. This statement, that the pseudo-Baruch in ch. 1:15-3:8 presents an extended imitation of Daniel's prayer, Ewald has not refuted, and he has brought forward nothing more in support of his view than the assertion, resting on the groundless supposition that the mention of the "judges"in Dan 9:12 is derived from Bar. 2:1, and on the remark that the author of the book of Baruch would have nothing at all peculiar if he had formed that long prayer out of the book of Daniel, or had only wrought after this pattern - a remark which bears witness, indeed, of a compassionate concern for his protége, but manifestly says nothing for the critic.) The prayer is divided into two parts. Dan 9:4-14 contain the confession of sin and guilt; Dan 9:15-19 the supplication for mercy, and the restoration of the holy city and its sanctuary lying in ruins. The confession of sin divides itself into two strophes. Dan 9:4-10 state the transgression and the guilt, while Dan 9:11-14 refer to the punishment from God for this guilt. Dan 9:3 forms the introduction. The words, "Then I directed my face to the Lord,"are commonly understood, after Dan 6:11, as meaning that Daniel turned his face toward the place of the temple, toward Jerusalem. This is possible. The words themselves, however, only say that he turned his face to God the Lord in heaven, to האלהים אדני , the Lord of the whole world, the true God, not to יהוה , although he meant the covenant God. "To seek prayer in (with) fasting,"etc. "Fasting in sackcloth (penitential garment made of hair) and ashes,"i.e., sprinkling the head with ashes as an outward sign of true humility and penitence, comes into consideration as a means of preparation for prayer, in order that one might place himself in the right frame of mind for prayer, which is an indispensable condition for the hearing of it - a result which is the aim in the seeking. In regard to this matter Jerome makes these excellent remarks: " In cinere igitur et sacco postulat impleri quod Deus promiserat, non quod esset incredulus futurorum, sed ne securitas negligentiam et negligentia pareret offensam." תּפלּה and תּחנוּנים = תּחנּה , cf. 1Ki 8:38, 1Ki 8:45, 1Ki 8:49; 2Ch 6:29, 2Ch 6:35. תּפלּה is prayer in general; תּחנוּנים , prayer for mercy and compassion, as also a petition for something, such as the turning away of misfortune or evil ( deprecari ). The design of the prayer lying before us is to entreat God that He would look with pity on the desolation of the holy city and the temple,and fulfil His promise of their restoration. This prayer is found in Dan 9:15-19. Dan 9:4 Since the desolation of the holy land and the exile of the people was a well-deserved punishment for their sins, and a removal of the punishment could not be hoped for without genuine humiliation under the righteous judgment of God, Daniel begins with a confession of the great transgression of the people, and of the righteousness of the divine dealings with them, that on the ground of this confession he might entreat of the divine compassion the fulfilment of the promised restoration of Jerusalem and Israel. He prays to Jehovah אלהי , my God. If we wish our prayers to be heard, then God, to whom we pray, must become our God. To אתודּה ( I made confession ) M. Geier applies Augustine's beautiful remark on Psa 29:1-11 : "Confession gemina est, aut peccati aut laudis. Quando nobis male est in tribulationibus, confiteamur peccata nostra; quando nobis bene est in exultatione justitiae, confiteamur laudem Deo: sine confessione tamen non simus." The address, " Thou great and dreadful God, who keepest the covenant,"etc., points in its first part to the mighty acts of God in destroying His enemies (cf. Deu 7:21), and in the second part to the faithfulness of God toward those that fear Him in fulfilling His promises (cf. Deu 7:9). While the greatness and the terribleness of God, which Israel had now experienced, wrought repentance and sorrow, the reference to the covenant faithfulness of God served to awaken and strengthen their confidence in the help of the Almighty. Dan 9:5 God is righteous and faithful, but Israel is unrighteous and faithless. The confession of the great guilt of Israel in Dan 9:5 connects itself with the praise of God. This guilt Daniel confesses in the strongest words. חטא , to make a false step, designates sin as an erring from the right; עוה , to be perverse, as unrighteousness; רשׁע , to do wrong, as a passionate rebellion against God. To these three words, which Solomon (1Ki 8:47) had already used as an exhaustive expression of a consciousness of sin and guilt, and the Psalmist (Psa 106:6) had repeated as the confession of the people in exile, Daniel yet further adds the expression מרדנוּ , we have rebelled against God, and סור , are departed, fallen away from His commandments; this latter word being in the inf. absol. , thereby denotes that the action is presented with emphasis. Dan 9:6 The guilt becomes the greater from the fact that God failed not to warn them, and that Israel would not hear the words of the prophets, who in His name spoke to high and low, - to kings and princes, i.e., the heads of tribes and families, and to the great men of the kingdom and to the fathers, i.e., to their ancestors, in this connection with the exclusion of kings and chiefs of the people, who are specially named, as Jer 44:17, cf. Neh 9:32, Neh 9:34; not perhaps the elders, heads of families (Cocceius, J. D. Michaelis, and others), or merely teachers (Ewald). To illustrate the meaning, there is added the expression "the whole people of the land,"not merely the common people, so that no one might regard himself as exempted. Compare כּל־עמך , Neh 9:32. This expression, comprehending all, is omitted when the thought is repeated in Dan 9:8. Dan 9:7 Thus to God belongeth righteousness, but to the sinful people only shame. הצדקה לך does not mean: Thine was the righteous cause (Hitzig). The interpolation of the was is arbitrary, and צדקה predicated of God is not righteous cause, but righteousness as a perfection which is manifested in His operations on the earth, or specially in His dealings toward Israel. הפנים בּשׁת , shame which reflects itself in the countenance, not because of disgraceful circumstances, Ezr 9:7 (Kranichfeld), but in the consciousness of well-deserved suffering. הזּה כּיום does not mean: at this time, to-day, now (Häv., v. Leng., and others); the interpretation of כ in the sense of circa stands opposed to the definite הזּה . In the formula הזּה כּיום the כ has always the meaning of a comparison; also in Jer 44:6, Jer 44:22-23; 1Sa 22:8, and everywhere the expression has this meaning: as it happened this day, as experience has now shown or shows. See under Deu 2:30. Here it relates merely to הף/ ot yl בּשׁת לנוּ ( to us shame , etc.), not also the first part of the verse. The לנוּ is particularized by the words, "the men of Judah"( אישׁ collectively, since the plur. אישׁים in this connection cannot be used; it occurs only three times in the O.T.), "and the inhabitants of Jerusalem."Both together are the citizens of the kingdom of Judah. ישׂראל , the whole of the rest of Israel, the members of the kingdom of the ten tribes. To both of these the further definition relates: "those that are near, and those that are far off, etc."With m' אשׁר בּמעלם ( because of their trespass which ,"etc.), cf. Lev 26:40. Dan 9:8 In this verse Daniel repeats the thoughts of Dan 9:7 in order to place the sin and shame of the people opposite to the divine compassion, and then to pass from confession of sin to supplication for the sin-forgiving grace of the covenant-keeping God. Dan 9:9-10 Compassion and forgiveness are with the Lord our God; and these we need, for we have rebelled against Him. This thought is expanded in Dan 9:10-14. The rebellion against God, the refusing to hear the voice of the Lord through the prophets, the transgression of His law, of which all Israel of the twelve tribes were guilty, has brought the punishment on the whole people which the law of Moses threatened against transgressors. Dan 9:11 ותּתּך with ו consec .: therefore has the curse poured itself out, and the oath, i.e., the curse strengthened with an oath. נתך , to pour forth, of storms of rain and hail (Exo 9:33), but especially of the destroying fire-rain of the divine wrath, cf. Nah 1:6 with Gen 19:24, and Jer 7:20; Jer 42:18; Jer 44:6. האלה is used, Deu 29:18., of the threatenings against the transgressors of the law in Lev 26:14., Deu 28:15., to which Daniel here makes reference. To strengthen the expression, he has added השּׁבעה ( and the oath ) to האלה , after Num 5:21; cf. also Neh 10:30. Dan 9:12 In this verse the Kethiv דּבריו , in harmony with the ancient versions, is to be maintained, and the Keri only as an explanation inferred from the thought of a definite curse. "Our judges"is an expression comprehending the chiefs of the people, kings and princes, as in Ps. 20:10; Psa 148:11. Dan 9:13 The thought of Dan 9:11 is again taken up once more to declare that God, by virtue of His righteousness, must carry out against the people the threatening contained in His law. את before כּל־הרעה is not, with Kranichfeld, to be explained from the construction of the passive כּתוּב with the accusative, for it does not depend on כּתוּב no , but serves to introduce the subject absolutely stated: as concerns all this evil, thus it has come upon us, as Eze 44:3; Jer 45:4; cf. Ewald's Lehrb . §277 d . Regarding את־פּני חלּינוּ ( we entreated the face , etc.), cf. Zec 7:2; Zec 8:21. להשׂכּיל בּאמתּך is not to be translated: to comprehend Thy faithfulness (Hitzig), for the construction with ב does not agree with this, and then אמת does not mean faithfulness ( Treue ), but truth ( Warheit ). The truth of God is His plan of salvation revealed in His word, according to which the sinner can only attain to happiness and salvation by turning to God and obeying His commands. Dan 9:14 Because Israel did not do this, therefore the Lord watched upon the evil, i.e., continually thought thereon - an idea very frequently found in Jeremiah; cf. Jer 1:12; Jer 31:28; Jer 44:27. צדּיק with על following, righteous on the ground of all His works - a testimony from experience; cf. Neh 9:33 (Kranichfeld). Dan 9:15-19 After this confession, there now follows the prayer for the turning away of the wrath (Dan 9:15 and Dan 9:16) of God, and for the manifestation of His grace toward His suppliant people (Dan 9:17-19). Dan 9:15 This prayer Daniel founds on the great fact of the deliverance of Israel out of Egypt, by which the Lord made for Himself a name among the nations. Jerome has here rightly remarked, not exhausting the thought however: "memor est antiqui beneficii, ut ad similem Dei clementiam provocet." For Daniel does not view the deliverance of Israel out of Egypt merely as a good deed, but as an act of salvation by which God fulfilled His promise He had given to the patriarchs, ratified the covenant He made with Abraham, and by the miracles accompanying the exodus of the tribes of Israel from the land of Egypt, glorified His name before all nations (cf. Isa. 63:32, 13), so that Moses could appeal to this glorious revelation of God among the heathen as an argument, in his prayer for pardon to Israel, to mitigate the anger of God which burned against the apostasy and the rebellion of the people, and to turn away the threatened destruction, Exo 32:11., Num 14:13. Jeremiah, and also Isaiah, in like manner ground their prayer for mercy to Israel on the name of the Lord, Jer 32:20., Isa 63:11-15. Nehemiah (Neh 1:10 and Neh 9:10) in this agrees with Jeremiah and Daniel. הזּה כּיום , in the same connection in Jer 50, does not mean, then , at that time , but, as this day still : (hast gotten Thee) a name as Thou hast it still. In order to rest the prayer alone on the honour of the Lord, on the honour of His name, Daniel again repeats the confession, we have sinned , we have done wickedly ; cf. Dan 9:5. Dan 9:16 The prayer for the turning away of God's anger follows, and is introduced by a repetition of the address, "O Lord,"and by a brief condensation of the motive developed in Dan 9:15, by the words כּכל־צדקתיך . צדקות does not mean in a gracious manner, and צדק is not grace, but proofs of the divine righteousness. The meaning of the words כּכל־צדקתיך is not: as all proofs of Thy righteousness have hitherto been always intimately connected with a return of Thy grace, so may it also now be (Kran.); but, according to all the proofs of Thy righteousness , i.e., to all that Thou hitherto, by virtue of Thy covenant faithfulness, hast done for Israel. צדקות means the great deeds done by the Lord for His people, among which the signs and wonders accompanying their exodus from Egypt take the first place, so far as therein Jehovah gave proof of the righteousness of His covenant promise. According to these, may God also now turn away His anger from His city of Jerusalem! The words in apposition, "Thy holy mountain,"refer especially to the temple mountain, or Mount Zion, as the centre of the kingdom of God. The prayer is enforced not only by כּל־צדקריך , but also by the plea that Jerusalem is the city of God ( Thy city). Compare Psa 79:4 and Psa 44:14. Dan 9:17 In this verse the prayer is repeated in more earnest words. With פּניך האר ( cause Thy face to shine ) compare Psa 80:4 and Num 6:25. אדני למען , because Thou art Lord , is stronger than למענך . As the Lord κατ ̓ἐχοχήν , God cannot let the desolation of His sanctuary continue without doing injury to His honour; cf. Isa 48:11. Dan 9:18-19 The argument by which the prayer is urged, derived from a reference to the desolations, is strengthened by the words in apposition: and the city over which Thy name is named; i.e., not which is named after Thy name, by which the meaning of this form of expression is enfeebled. The name of God is the revelation of His being. It is named over Jerusalem in so far as Jehovah gloriously revealed Himself in it; He has raised it, by choosing it as the place of His throne in Israel, to the glory of a city of God; cf. Psa 48:2., and regarding this form of expression, the remarks under Deu 28:10. The expression: and laying down my supplication before God (cf. Dan 9:20), is derived from the custom of falling down before God in prayer, and is often met with in Jeremiah; cf. Jer 38:26; Jer 42:9, and Jer 36:7. The Kethiv פּקחה (Dan 9:18, open ) is to be preferred to the Keri פּקח , because it is conformed to the imperative forms in Dan 9:19, and is in accordance with the energy of the prayer. This energy shows itself in the number of words used in Dan 9:18 and Dan 9:19. Chr. B. Mich., under Dan 9:19, has well remarked: "Fervorem precantis cognoscere licet cum ex anaphora, seu terna et mysterii plena nominis Adonai repetitione, tum ex eo, quod singulis hisce imperativis He paragogicum ad intensiorem adfectum significandum superaddidit, tum ex congerie illa verborum: Audi, Condona, Attende, reliqua." Keil-Delitzsch: Dan 9:20-21 - -- The granting of the prayer. - While Daniel was yet engaged in prayer ( הר ק על , on account of the holy mountain, i.e., for it, see under ... The granting of the prayer. - While Daniel was yet engaged in prayer ( הר ק על , on account of the holy mountain, i.e., for it, see under Dan 9:16), an answer was already communicated to him; for the angel Gabriel came to him, and brought to him an explanation of the seventy years of Jeremiah, i.e., not as to their expiry, but what would happen after their completion for the city and the people of God. האישׁ , the man Gabriel, refers, by the use of the definite article, back to Dan 8:15, where Gabriel appeared to him in the form of a man. This is expressly observed in the relative clause, "whom I saw,"etc. Regarding בּתּחלּה ( at the first , Dan 9:21) see under Dan 8:1. The differently interpreted words, מעף בּיעף , belong, from their position, to the relative clause, or specially to ראיתי ( I had seen ), not to נגע , since no ground can be perceived for the placing of the adverbial idea before the verb. The translation of מעף בּיעף by τάχει φερόμενος (lxx), πετόμενος (Theodot.), cito volans (Vulg.), from which the church fathers concluded that the angels were winged, notwithstanding the fact that rabbis, as e.g., Jos. Jacchiades, and modern interpreters (Häv., v. Leng., Hitz.) maintain it, is without any foundation in the words, and was probably derived by the old translators from a confounding of יעף with עוּף . יעף means only wearied , to become tired , to weary oneself by exertion, in certain places, as e.g., Jer 2:24, by a long journey or course, but nowhere to run or to flee. יעף , weariness - wearied in weariness, i.e., very wearied or tired. According to this interpretation, which the words alone admit of, the expression is applicable, not to the angel, whom as an unearthly being, we cannot speak of as being wearied, although, with Kranichfeld, one may think of the way from the dwelling-place of God, removed far from His sinful people, to this earth as very long. On the contrary, the words perfectly agree with the condition of Daniel described in Dan 8:17., 27, and Daniel mentions this circumstance, because Gabriel, at his former coming to him, not only helped to strengthen him, but also gave him understanding of the vision, which was to him hidden in darkness, so that his appearing again at once awakened joyful hope. אלי נגע , not he touched me, but he reached me, came forward to me. For this meaning of נגע cf. 2Sa 5:8; Jon 3:6. "About the time of the evening sacrifice." מנחה , properly meat-offering, here comprehending the sacrifice, as is often its meaning in the later Scriptures; cf. Mal 1:13; Mal 2:13; Mal 3:4. The time of the evening oblation was the time of evening prayer for the congregation. Keil-Delitzsch: Dan 9:22-23 - -- ויּבן , he gave understanding , insight , as Dan 8:16. The words point back to Dan 9:2. First of all Gabriel speaks of the design and the cir... ויּבן , he gave understanding , insight , as Dan 8:16. The words point back to Dan 9:2. First of all Gabriel speaks of the design and the circumstances of his coming. עתּה יצאתי , now , viz., in consequence of thy morning prayer, I am come , sc. from the throne of God. להשׂכּילך בינה , to instruct thee in knowledge . This is more particularly declared in Dan 9:23. At the beginning of Daniel's prayer a word, i.e., a communication from God, came forth, which he brought. דּבר , not a commandment, or the divine commandment to Gabriel to go to Daniel, but a word of God, and particularly the word which he announced to Daniel, Dan 9:24-27. The sentence, "for thou art a man greatly beloved"( חמוּדות = חמוּדות אישׁ , Dan 10:11, Dan 10:19, vir desideriorum, desideratissimus ), does not contain the reason for Gabriel's coming in haste, but for the principal thought of the verse, the going forth of the word of God immediately at the beginning of Daniel's prayer. המּראה stands not for revelation, but is the vision , the appearance of the angel by whom the word of God was communicated to the prophet. מראה is accordingly not the contents of the word spoken, but the form for its communication to Daniel. To both - the word and the form of its revelation - Daniel must give heed. This revelation was, moreover, not communicated to him in a vision, but while in the state of natural consciousness. 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 deve... 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 d... 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. Keil-Delitzsch: Dan 9:25 - -- The detailed statement of the 70 שׁבעים in 7 + 62 + 1 (Dan 9:25, Dan 9:26, Dan 9:27), with the fuller description of that which was to happen ... The detailed statement of the 70 שׁבעים in 7 + 62 + 1 (Dan 9:25, Dan 9:26, Dan 9:27), with the fuller description of that which was to happen in the course of these three periods of time, incontrovertibly shows that these three verses are a further explication of the contents of Dan 9:24. This explication is introduced by the words: "Know therefore, and understand,"which do not announce a new prophecy, as Wieseler and Hofmann suppose, but only point to the importance of the further opening up of the contents of Dan 9:24, since ותשׂכּל ( and thou wilt understand ) stands in distinct relation to בינה להשׂכּלך ( to give thee skill and understanding , Dan 9:22). The two parts of Dan 9:25 contain the statements regarding the first two portions of the whole period, the seven and the sixty-two שׁבעים , and are rightly separated by the Masoretes by placing the Atnach under שׁבעה . The first statement is: " from the going forth of the command to restore and to build Jerusalem unto a Messiah (Gesalbten) , a prince, shall be seven weeks ." דּבר מצא ( from the going forth of the commandment ) formally corresponds, indeed, to דּבר יצא ( the commandment came forth ), Dan 9:23, emphatically expressing a decision on the part of God, but the two expressions are not actually to be identified; for the commandment , Dan 9:23, is the divine revelation communicated in Dan 9:24-27, which the angel brings to Daniel; the commandment in Dan 9:25 is, on the contrary, more fully determined by the words, " to restore and to build , etc. להשׁיב is not to be joined adverbially with ולבנות so as to form one idea: to build again ; for, though שׁוּב may be thus used adverbially in Kal, yet the Hiphil השׁיב is not so used. השׁיב means to lead back , to bring again , then to restore ; cf. for this last meaning Isa 1:26, Psa 80:4, Psa 80:8,20. The object to להשׁיב follows immediately after the word ולבנות , namely, Jerusalem. The supplementing of עם , people (Wieseler, Kliefoth, and others), is arbitrary, and is not warranted by Jer 29:10. To bring back, to restore a city, means to raise it to its former state; denotes the restitutio , but not necessarily the full restitutio in integrum (against Hengstenberg). Here לבנות is added, as in the second half of the verse to תּשׁוּב , yet not so as to make one idea with it, restoring to build , or building to restore , i.e., to build up again to the old extent. בּנה as distinguished from השׁיב denotes the building after restoring, and includes the constant preservation in good building condition, as well as the carrying forward of the edifice beyond its former state. But if we ask when this commandment went forth, in order that we may thereby determine the beginning of the seven weeks, and, since they form the first period of the seventy, at the same time determine the beginning of the seventy weeks, the words and the context only supply this much, that by the "commandment"is meant neither the word of God which is mentioned in Dan 9:23, because it says nothing about the restoration of Jerusalem, but speaks only of the whole message of the angel. Nor yet is it the word of God which is mentioned in Dan 9:2, the prophecies given in Jer 25 and 29, as Hitzig, Kranichfeld, and others suppose. For although from these prophecies it conclusively follows, that after the expiry of the seventy years with the return of Israel into their own land, Jerusalem shall again be built up, yet they do not speak of that which shall happen after the seventy years, but only of that which shall happen within that period, namely, that Jerusalem shall for so long a time lie desolate, as Dan 9:2 expressly affirms. The prophecy of the seventy years' duration of the desolation of Jerusalem (Dan 9:2) cannot possibly be regarded as the commandment (in Dan 9:25) to restore Jerusalem (Kliefoth). As little can we, with Hitzig, think on Jer 30 and 31, because this prophecy contains nothing whatever of a period of time, and in this verse before us there is no reference to this prophecy. The restoration of Israel and of Jerusalem has indeed been prophesied of in general, not merely by Jeremiah, but also long before him by Isaiah (Daniel 40-56). With as much justice may we think on Isa 40ff. as on Jer 30 and 31; but all such references are excluded by this fact, that the angel names the commandment for the restoration of Jerusalem as the terminus a quo for the seventy weeks, and thus could mean only a word of God whose going forth was somewhere determined, or could be determined, just as the appearance of the נגיד משׁיח is named as the termination of the seven weeks. Accordingly "the going forth of the commandment to restore,"etc., must be a factum coming into visibility, the time of which could without difficulty be known - a word from God regarding the restoration of Jerusalem which went forth by means of a man at a definite time, and received an observable historical execution. Now, with Calvin, Oecolampadius, Kleinert, Nägelsbach, Ebrard, and Kliefoth, we can think of nothing more appropriate than the edict of Cyrus (Ezr 1:1-11) which permitted the Jews to return, from which the termination of the Exile is constantly dated, and from the time off which this return, together with the building up of Jerusalem, began, and was carried forward, though slowly (Klief.). The prophecy of Isa 44:28, that God would by means of Cyrus speak to cause Jerusalem to be built, and the foundation of the temple to be laid, directs us to this edict. With reference to this prophecy, it is said in Ezr 6:14, "They builded according to the commandment of the God of Israel, and according to the commandment of the king of Persia."This is acknowledged even by Hengstenberg, who yet opposes this reference; for he remarks ( Christol . iii. p. 142), "If the statement were merely of the commencement of the building, then they would undoubtedly be justified who place the starting-point in the first year of Cyrus. Isaiah (Isa 45:13) commends Cyrus as the builder of the city; and all the sacred writings which relate to the period from the time of Cyrus to Nehemiah distinctly state the actual existence of a Jerusalem during this period."But according to his explanation, the words of the angel do not announce the beginning of the building of the city, but much rather the beginning of its "completed restoration according to its ancient extent and its ancient glory."But that this is not contained in the words ולבנות להשׁיב we have already remarked, to which is to be added, that the placing in opposition the commencement of the building and the commencement of its completed restoration is quite arbitrary and vain, since certainly the commencement of the restoration at the same time includes in it the commencement of the completed restoration. In favour of interpreting להשׁיב of the completed restoration, Hengstenberg remarks that "in the announcement the temple is named along with the city in Dan 9:26 as well as in Dan 9:27. That with the announcement of the building the temple is not named here, that mention is made only of the building of the streets of the city, presupposes the sanctuary as already built up at the commencement of the building which is here spoken of; and the existence of the temple again requires that a commencement of the rebuilding of the city had also been already made, since it is not probable that the angel should have omitted just that which was the weightiest matter, that for which Daniel was most grieved, and about which he had prayed (cf. Dan 9:17, Dan 9:20) with the greatest solicitude."But the validity of this conclusion is not obvious. In Dan 9:26 the naming of the temple along with the city is required by the facts of the case, and this verse treats of what shall happen after the sixty-two weeks. How, then, shall it be thence inferred that the temple should also be mentioned along with the city in Dan 9:25, where the subject is that which forms the beginning of the seven or of the seventy weeks, and that, since this was not done, the temple must have been then already built? The non-mention of the temple in Dan 9:24, as in Dan 9:25, is fully and simply explained by this, that the word of the angel stands in definite relation to the prayer of Daniel, but that Daniel was moved by Jeremiah's prophecy of the seventy years' duration of the חרבות of Jerusalem to pray for the turning away of the divine wrath from the city. As Jeremiah, in the announcement of the seventy years' desolation of the land, did not specially mention the destruction of the temple, so also the angel, in the decree regarding the seventy weeks which are determined upon the people of Israel and the holy city, makes no special mention of the temple; as, however, in Jeremiah's prophecy regarding the desolation of the land, the destruction not only of Jerusalem, but also of the temple, is included, so also in the building of the holy city is included that of the temple, by which Jerusalem was made a holy city. Although thus the angel, in the passage before us, does not expressly speak of the building of the temple, but only of the holy city, we can maintain the reference of the דּבר מצא to the edict of Cyrus, which constituted an epoch in the history of Israel, and consider this edict as the beginning of the termination of the seven resp. seventy weeks. The words נגיד משׁיח עד show the termination of the seven weeks. The words נגיד משׁיח are not to be translated an anointed prince (Bertholdt); for משׁיח cannot be an adjective to נגיד , because in Hebr. The adjective is always placed after the substantive, with few exceptions, which are inapplicable to this case; cf. Ewald's Lehrb . §293 b . Nor can משׁיח be a participle: till a prince is anointed (Steudel), but it is a noun, and נגיד is connected with it by apposition: an anointed one , who at the same time is a prince . According to the O.T., kings and priests, and only these, were anointed. Since, then, משׁיח is brought forward as the principal designation, we may not by נגיד think of a priest-prince, but only of a prince of the people, nor by משׁיח of a king, but only of a priest; and by נגיד משׁיח we must understand a person who first and specially is a priest, and in addition is a prince of the people, a king. The separation of the two words in Dan 9:26, where נגיד is acknowledged as meaning a prince of the people, leads to the same conclusion. This priest-king can neither be Zerubbabel (according to many old interpreters), nor Ezra (Steudel), nor Onias III (Wieseler); for Zerubbabel the prince was not anointed, and the priest Ezra and the high priest Onias were not princes of the people. Nor can Cyrus be meant here, as Saad., Gaon., Bertholdt, v. Lengerke, Maurer, Ewald, Hitzig, Kranichfeld, and others think, by a reference to Isa 45:1; for, supposing it to be the case that Daniel had reason from Isa 45:1 to call Cyrus משׁיח - which is to be doubted, since from this epithet משׁיחו , His (Jehovah's) anointed , which Isaiah uses of Cyrus, it does not follow as of course that he should be named משׁיח - the title ought at least to have been משׁיח נגיד , the משׁיח being an adjective following נגיד , because there is no evident reason for the express precedence of the adjectival definition. (Note: "It is an unjustifiable assertion that every heathen king may also bear the name משׁיח , anointed . In all the books of the O.T. There is but a single heathen king, Cyrus, who is named משׁיח (Isa 45:1), and he not simply as such, but because of the remarkable and altogether singular relation in which he stood to the church, because of the gifts with which God endowed him for her deliverance, ... and because of the typical relation in which he stood to the author of the higher deliverance, the Messiah. Cyrus could in a certain measure be regarded as a theocratic ruler, and as such he is described by Isaiah."- Hengstenberg.) The O.T. knows only One who shall be both priest and king in one person (Psa 110:4; Zec 6:13), Christ, the Messias (Joh 4:25), whom, with Hävernick, Hengstenberg, Hofmann, Auberlen, Delitzsch, and Kliefoth, we here understand by the נגיד משׁיח , because in Him the two essential requisites of the theocratic king, the anointing and the appointment to be the נגיד of the people of God (cf. 1Sa 10:1; 1Sa 13:14; 1Sa 16:13; 1Sa 25:30; 2Sa 2:4; 2Sa 5:2.), are found in the most perfect manner. These requisites are here attributed to Him as predicates, and in such a manner that the being anointed goes before the being a prince, in order to make prominent the spiritual, priestly character of His royalty, and to designate Him, on the ground of the prophecies, Isa 61:1-3 and Isa 55:4, as the person by whom "the sure mercies of David"(Isa 55:3) shall be realized by the covenant people. (Note: In the נגיד משׁיח it is natural to suppose there is a reference to the passages in Isaiah referred to; yet one must not, with Hofmann and Auberlen, hence conclude that Christ is as King of Israel named משׁיח , and as King of the heathen נגיד , for in the frequent use of the word נגיד of the king of Israel in the books of Samuel it is much more natural to regard it as the reference to David.) The absence of the definite article is not to be explained by saying that משׁיח , somewhat as צמח , Zec 3:8; Zec 6:12, is used κατ ̓ἑχ . as a nomen propr . of the Messiah, the Anointed; for in this case נגיד ought to have the article, since in Hebrew we cannot say מלך דּוד , but only המּלך דּוד . Much rather the article is wanting, because it shall not be said: till the Messiah, who is prince, but only: till one comes who is anointed and at the same time prince , because He that is to come is not definitely designated as the expected Messiah, but must be made prominent by the predicates ascribed to Him only as a personage altogether singular. Thus the first half of Dan 9:25 states that the first seven of the seventy weeks begin with the edict (of Cyrus) permitting the return of Israel from exile and the restoration of Jerusalem, and extend from that time till the appearance of an anointed one who at the same time is prince, i.e., till Christ. With that view the supposition that שׁבעים are year-weeks, periods of seven years, is irreconcilable. Therefore most interpreters who understand Christ as the נגיד משׁיח , have referred the following number, and sixty-two weeks , to the first clause - "from the going forth of the command ... seven weeks and sixty-two weeks ."Thus Theodotion: ἕως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξηκονταδύο ; and the Vulgate: usque ad Christum ducem hebdomades septem et hebdomades sexaginta duae erunt . The text of the lxx is here, however, completely in error, and is useless. This interpretation, in recent times, Hävernick, Hengstenberg, and Auberlen have sought to justify in different ways, but without having succeeded in invalidating the reasons which stand opposite to them. First of all the Atnach forbids this interpretation, for by it the seven שׁבעים are separated from the sixty-two. This circumstance, however, in and of itself decides nothing, since the Atnach does not always separate clauses, but frequently also shows only the point of rest within a clause; besides, it first was adopted by the Masoretes, and only shows the interpretation of these men, without at all furnishing any guarantee for its correctness. But yet this view is not to be overlooked, as Hgstb. himself acknowledges in the remark: "Here the separation of the two periods of time was of great consequence, in order to show that the seven and the sixty-two weeks are not a mere arbitrary dividing into two of one whole period, but that to each of these two periods its own characteristic mark belongs."With this remark, Hävernick's assertion, that the dividing of the sixty-nine שׁבעים into seven and sixty-two is made only on account of the solemnity of the whole passage, is set aside as altogether vain, and the question as to the ground of the division presses itself on our earnest attention. If this division must indicate that to each of the two periods its own distinctive characteristic belongs, an unprejudiced consideration of the words shows that the characteristic mark of the "seven weeks"lies in this, that this period extends from the going forth of the word to restore Jerusalem till the appearance of an Anointed one, a Prince, thus terminating with the appearance of this Prince, and that the characteristic mark for the "sixty-two weeks"consists in that which the words immediately connected therewith affirm, וגו ונבנתה תּשׁוּב , and thus that the "sixty-two weeks"belong indeed to the following clause. But according to Hengstenberg the words ought not to be so understood, but thus: "sixty-nine weeks must pass away, seven till the completed restoration of the city, sixty-two from that time till the Anointed, the Prince."But it is clearly impossible to find this meaning in the words of the text, and it is quite superfluous to use any further words in proof of this. (Note: Hengstenberg, as Kliefoth has remarked, has taken as the first terminus ad quem the words "to restore and to build Jerusalem,"till the rebuilding of Jerusalem, till its completed rebuilding, till that Jerusalem is again built; and then the further words, "unto the Messiah the Prince,"as the second terminus ad quem ; and, finally, he assigns the seven weeks to the first terminus ad quem , and the sixty-two weeks is the second; as if the text comprehended two clauses, and declared that from the going forth of the commandment till that Jerusalem was rebuilt are seven heptades , and from that time till a Messiah, a Prince, are sixty-two heptades .) By the remark, "If the second designation of time is attributed to that which follows, then we cannot otherwise explain it than that during sixty-two weeks the streets will be restored and built up; but this presents a very inappropriate meaning,"- by this remark the interpretation in question is neither shown to be possible, nor is it made evident. For the meaning would be inappropriate only if by the building up of Jerusalem we were to understand merely the rebuilding of the city which was laid in ruins by the Chaldeans. If we attribute the expression "and sixty-two weeks"to the first half of the verse, then the division of the sixty-nine weeks into seven weeks and sixty-two weeks is unaccountable; for in Dan 9:26 we must then read, "after sixty-nine weeks,"and not, as we find it in the text, "after sixty-two weeks."The substitution, again [in Dan 9:26], of only this second designation of time (sixty-two weeks) is also intelligible only if the sixty-two weeks in Dan 9:25 belong to the second half of the verse, and are to be separated from the seven weeks. The bringing together of the seven and of the sixty-two week stands thus opposed to the context, and is maintained merely on the supposition that the שׁבעים are year-weeks, or periods of time consisting of seven years, in order that sixty-nine year-weeks, i.e., 483 years, might be gained for the time from the rebuilding of Jerusalem to Christ. But since there is in the word itself no foundation for attaching to it this meaning, we have no right to distort the language of the text according to it, but it is our duty to let this interpretation fall aside as untenable, in order that we may do justice to the words of the prophecy. The words here used demand that we connect the period "and sixty-two weeks"with the second half of the verse, "and during sixty-two weeks shall the street be built again,"etc. The "sixty-two weeks"are not united antithetically to the "seven weeks"by the copula , ו as Hofmann would have it, but are connected simply as following the seven; so that that which is named as the contents of the "sixty-two weeks"is to be interpreted as happening first after the appearance of the Maschiach Nagid , or, more distinctly, that the appearance of the Messias forming the terminus ad quem of the seven weeks, forms at the same time the terminus a quo of the sixty-two weeks. That event which brings the close of the sixty-two weeks is spoken of in Dan 9:26 in the words משׁיח יכּרת , Messiah shall be cut off . The words "and sixty-two שׁבעים owt-ytx "may be taken grammatically either as the absolute nominative or as the accusative of duration. The words ונבנתה תּשׁוּב refer undoubtedly to the expression ולבנות להשׁיב ( to restore and to build ), according to which תּשׁוּב is not to be joined adverbially to ונבנתה (according to Hävernick, Hofmann, and Wieseler), but is to be rendered intransitively, corresponding to השׁיב : shall be restored , as Eze 16:55; 1Ki 13:6; 2Ki 5:10,2Ki 5:14; Exo 4:7. The subject to both verbs is not (Rosenmüller, Gesenius, v. Leng., Hgstb.) רחוב , but Jerusalem, as is manifest from the circumstance that the verbs refer to the restoration and the building of Jerusalem, and is placed beyond a doubt by this, that in Zec 8:5 רחוב is construed as masculine; and the opinion that it is generis faem . rests only on this passage before us. There is no substantial reason for interpreting (with Klief.) the verbs impersonally. The words וחרוּץ רחוב are difficult, and many interpretations have been given of them. There can be no doubt that they contain together one definition, and that רחוב is to be taken as the adverbial accusative. רחוב means the street and the wide space before the gate of the temple. Accordingly, to חרוּץ have been given the meanings ditch, wall, aqueduct (Ges., Steud., Zünd., etc.), pond (Ewald), confined space (Hofmann), court (Hitzig); but all these meanings are only hit upon from the connection, as are also the renderings of the lxx εἰς πλάτος καὶ μῆκος , of Theod. πλατεῖα καὶ τεῖχος , and of the Vulg. platea et muri . חרץ means to cut, then to decide, to determine, to conclude irrevocably; hence חרוּץ , decision , judgment , Joe 3:14. This meaning is maintained by Häv., Hgstb., v. Leng., Wies., and Kran., and וחרוּץ is interpreted as a participle: "and it is determined."This shall form a contrast to the words, "but in the oppression of the times"- and it is determined, namely, that Jerusalem shall be built in its streets, but the building shall be accomplished in troublous times. But although this interpretation be well founded as regards the words themselves, it does not harmonize with the connection. The words וחרוּץ רחוב plainly go together, as the old translators have interpreted them. Now רחוב does not mean properly street, but a wide, free space, as Ezr 10:9, the open place before the temple, and is applied to streets only in so far as they are free, unoccupied spaces in cities. חרוּץ , that which is cut off, limited, forms a contrast to this, not, however, as that we may interpret the words, as Hofm. does, in the sense of width, and space cut off, not capable of extension, or free space and limited quarter (Hitzig), an interpretation which is too far removed from the primary import of the two words. It is better to interpret them, with Kliefoth, as "wide space, and yet also limited,"according to which we have the meaning, "Jerusalem shall be built so that the city takes in a wide space, has wide, free places, but not, however, unlimited in width, but such that their compass is measured off, is fixed and bounded." The last words, העתּים וּבצוק , point to the circumstances under which the building proceeds: in the difficulty , the oppression of the times . The book of Nehemiah, 3:33; Neh 4:1., Dan 6:1., 9:36, 37, furnishes a historical exposition of them, although the words do not refer to the building of the walls and bulwarks of the earthly Jerusalem which was accomplished by Nehemiah, but are to be understood, according to Ps. 51:20, of the spiritual building of the City of God. Keil-Delitzsch: Dan 9:26 - -- After the threescore and two weeks , i.e., in the seventieth שׁבוּע , shall the Messiah be cut off . - From the אחרי ( after ) it does n... After the threescore and two weeks , i.e., in the seventieth שׁבוּע , shall the Messiah be cut off . - From the אחרי ( after ) it does not with certainty follow that the "cutting off"of the Maschiach falls wholly in the beginning of the seventieth week, but only that the "cutting off"shall constitute the first great event of this week, and that those things which are mentioned in the remaining part of the verse shall then follow. The complete designation of the time of the "cutting off"can only be found from the whole contents of Dan 9:26, Dan 9:27. נכרת , from כּרּת , to hew down, to fell, to cut to pieces, signifies to be rooted up , destroyed , annihilated , and denotes generally a violent kind of death, though not always, but only the uprooting from among the living, or from the congregation, and is therefore the usual expression for the destruction of the ungodly - e.g., Psa 37:9; Pro 2:22 - without particularly designating the manner in which this is done. From יכּרת it cannot thus be strictly proved that this part of the verse announces the putting to death of an anointed one, or of the Messiah. Of the word Maschiach three possible interpretations have been given: 1. That the Maschiach Nagid of Dan 9:25, the Maschiach of Dan 9:26, and the Nagid of Dan 9:26 , are three different persons; 2. that all the three expressions denote one and the same person; and 3. that the Maschiach Nagid of Dan 9:25 and the Maschiach of Dan 9:26 are the same person, and that the Nagid of Dan 9:26 is another and a different person. The first of these has been maintained by J. D. Michaelis, Jahn. Ebrard understands by all the three expressions the Messiah, and supposes that he is styled fully Maschiach Nagid in Dan 9:25 in order that His calling and His dignity ( משׁיח ), as well as His power and strength ( נגיד ), might be designated; in Dan 9:26 , משׁיח , the anointed , where mention is made of His sufferings and His rejection; in Dan 9:26 , נגיד , the prince , where reference is made to the judgment which He sends (by the Romans on apostate Jerusalem). But this view is refuted by the circumstance that הבּא ( that is to come ) follows נגיד , whereby the prince is represented as first coming, as well as by the circumstance that הבּא נגיד , who destroys the city and the sanctuary, whose end shall be with a flood, consequently cannot be the Messiah, but is the enemy of the people and kingdom of God, who shall arise (Dan 7:24-25) in the last time. But if in Dan 9:26 the Nagid is different from the Maschiach , then both also appear to be different from the Maschiach Nagid of Dan 9:25. The circumstance that in Dan 9:26 משׁיח has neither the article nor the addition נגיד following it, appears to be in favour of this opinion. The absence of the one as well as the other denotes that משׁיח , after that which is said of Him, in consideration of the connection of the words, needs no more special description. If we observe that the destruction of the city and the sanctuary is so connected with the Maschiach that we must consider this as the immediate or first consequence of the cutting off of the Maschiach , and that the destruction shall be brought about by a Nagid , then by Maschiach we can understand neither a secular prince or king nor simply a high priest, but only an anointed one who stands in such a relation to the city and sanctuary, that with his being "cut off"the city and the sanctuary lose not only their protection and their protector, but the sanctuary also loses, at the same time, its character as the sanctuary, which the Maschiach had given to it. This is suitable to no Jewish high priest, but only to the Messias whom Jehovah anointed to be a Priest-King after the order of Melchizedek, and placed as Lord over Zion, His holy hill. We agree therefore with Hävernick, Hengstenberg, Auberlen, and Kliefoth, who regard the Maschiach of this verse as identical with the Maschiach Nagid of Dan 9:25, as Christ, who in the fullest sense of the word is the Anointed; and we hope to establish this view more fully in the following exposition of the historical reference of this word of the angel. But by this explanation of the משׁיח we are not authorized to regard the word יכּרת as necessarily pointing to the death of the Messias, the crucifixion of Christ, since יכּרת , as above shown, does not necessarily denote a violent death. The right interpretation of this word depends on the explanation of the words לו ואין which follow - words which are very differently interpreted by critics. The supposition is grammatically inadmissible that לו אין = איננּוּ (Michaelis, Hitzig), although the lxx in the Codex Chisianus have translated them by καὶ οὐκ ἔσται ; and in general all those interpretations which identify אין with לא , as e.g., et non sibi , and not for himself (Vitringa, Rosenmüller, Hävernick, and others). For אין is never interchanged with לא , but is so distinguished from it that לא , non , is negation purely, while אין , "it is not,"denies the existence of the thing; cf. Hengstenberg's Christol . iii. p. 81f., where all the passages which Gesenius refers to as exemplifying this exchange are examined and rightly explained, proving that אין is never used in the sense of לא . Still less is לו to be taken in the sense of לו (<) אשׁר , "there shall not then be one who (belongs) to him;"for although the pronomen relat . may be wanting in short sentences, yet that can be only in such as contain a subject to which it can refer. But in the אין no subject is contained, but only the non-existence is declared; it cannot be said: no one is, or nothing is. In all passages where it is thus rightly translated a participle follows, in which the personal or actual subject is contained, of which the non-existence is predicated. לו (<) אין without anything following is elliptical, and the subject which is not, which will not be, is to be learned from the context or from the matter itself. The missing subject here cannot be משׁיח , because לו points back to משׁיח ; nor can it be עם , people (Vulg., Grotius), or a descendant (Wieseler), or a follower (Auberlen), because all these words are destitute of any support from the context, and are brought forward arbitrarily. Since that which "is not to Him"is not named, we must thus read the expression in its undefined universality: it is not to Him , viz., that which He must have, to be the Maschiach . We are not by this to think merely of dominion, people, sanctuary, but generally of the place which He as Maschiach has had, or should have, among His people and in the sanctuary, but, by His being "cut off,"is lost. This interpretation is of great importance in guiding to a correct rendering of יכּרת ; for it shows that יכּרת does not denote the putting to death, or cutting off of existence, but only the annihilation of His place as Maschiach among His people and in His kingdom. For if after His "cutting off"He has not what He should have, it is clear that annihilation does not apply to Him personally, but only that He has lost His place and function as the Maschiach . (Note: Kranichfeld quite appropriately compares the strong expression יכּרת with "the equally strong יבלּא ( shall wear out ) in Dan 7:25, spoken of that which shall befall the saints on the part of the enemy of God in the last great war. As by this latter expression destruction in the sense of complete annihilation cannot be meant, since the saints personally exist after the catastrophe (cf. Dan 9:27, Dan 9:22, Dan 9:18), so also by this expression here ( יכּרת ) we are not to understand annihilation.") In consequence of the cutting off of the משׁיח destruction falls upon the city and the sanctuary. This proceeds from the people of the prince who comes. ישׁחית , to destroy , to ruin , is used, it is true, of the desolating of countries, but predicated of a city and sanctuary it means to overthrow ; cf. e.g., Gen 19:13., where it is used of the destruction of Sodom; and even in the case of countries the השׁחית consists in the destruction of men and cattle; cf. Jer 36:29. The meaning of הבּא נגיד עם depends chiefly on the interpretation of the הבּא . This we cannot, with Ebrard, refer to עם . Naturally it is connected with נגיד , not only according to the order of the words, but in reality, since in the following verse (Dan 9:27) the people are no longer spoken of, but only the actions and proceedings of the prince are described. הבּא does not mean qui succedit (Roesch, Maurer), but is frequently used by Daniel of a hostile coming; cf. Dan 1:1; Dan 11:10,Dan 11:13, Dan 11:15. But in this sense הבּא appears to be superfluous, since it is self-evident that the prince, if he will destroy Jerusalem, must come or draw near. One also must not say that הבּא designates the prince as one who was to come ( ἐρχόμενος ), since from the expression "coming days,"as meaning "future days,"it does not follow that a "coming prince"is a "future prince."The הבּא with the article: "he who comes, or will come,"denotes much rather the נגיד (which is without the article) as such an one whose coming is known, of whom Daniel has heard that he will come to destroy the people of God. But in the earlier revelations Daniel heard of two princes who shall bring destruction on his people: in Dan 7:8, Dan 7:24., of Antichrist; and in Dan 8:9., 23ff., of Antiochus. To one of these the הבּא points. Which of the two is meant must be gathered from the connection, and this excludes the reference to Antiochus, and necessitates our thinking of the Antichrist. In the following clause: "and his end with the flood," the suffix refers simply to the hostile Nagid , whose end is here emphatically placed over against his coming (Kran., Hofm., Kliefoth). Preconceived views as to the historical interpretation of the prophecy lie at the foundation of all other references. The Messianic interpreters, who find in the words a prophecy of the destruction of Jerusalem by the Romans, and thus understand by the Nagid Titus, cannot apply the suffix to Nagid . M. Geier, Hävernick, and others, therefore, refer it (the suffix) to the city and the sanctuary; but that is grammatically inadmissible, since העיר ( the city ) is gen faem . Aub. and others refer it, therefore, merely to the sanctuary; but the separation of the city from the sanctuary is quite arbitrary. Vitringa, C. B. Michaelis, Hgstb., interpret the suffix as neuter, and refer it to ישׁחית ( shall destroy ), or, more correctly, to the idea of destroying comprehended in it, for they understand שׁטף of a warlike overflowing flood: "and the end of it shall be (or: it shall end) in the flood."On the other hand, v. Lengerke and Kliefoth have rightly objected to this view. "This reference of the suffix,"they say, "is inadmissibly harsh; the author must have written erroneously, since he suggested the reference of the suffix to עם or to נגיד . One cannot think of what is meant by the end of the destruction, since the destruction itself is the end; a flood may, it is true, be an emblem of a warlike invasion of a country, but it never signifies the warlike march, the expedition."There thus remains nothing else than to apply the suffix to the Nagid , the prince. קץ can accordingly only denote the destruction of the prince. Hitzig's interpretation, that קצּו is the result of his coming, refutes itself. In בּשׁטף the article is to be observed, by which alone such interpretations as "in an overflowing"(Ros., Roed., and others), " vi quadam ineluctabili oppressus" (Steudel, Maurer), " like an overflowing,"and the like, are proved to be verbally inadmissible. The article shows that a definite and well-known overflowing is meant. שׁטף , "overflowing,"may be the emblem of an army spreading itself over the land, as in Dan 11:10,Dan 11:22, Dan 11:26; Isa 8:8, or the emblem of a judgment desolating or destroying a city, country, or people; cf. Psa 32:6; Nah 1:8; Pro 27:4; Psa 90:5. The first of these interpretations would give this meaning: The prince shall find his end in his warlike expedition; and the article in בּשׁטף would refer back to הבּא . This interpretation is indeed quite possible, but not very probable, because שׁטף would then be the overflowing which was caused by the hostile prince or his coming, and the thought would be this, that he should perish in it. But this agrees neither with the following clause, that war should be to the end, nor with Dan 7:21, Dan 7:26, according to which the enemy of God holds the superiority till he is destroyed by the judgment of God. Accordingly, we agree with Wieseler, Hofmann, Kranichfeld, and Kliefoth in adopting the other interpretation of שׁטף , flood , as the figure of the desolating judgment of God, and explain the article as an allusion to the flood which overwhelmed Pharaoh and his host. Besides, the whole passage is, with Maurer and Klief., to be regarded as a relative clause, and to be connected with הבּא : the people of a prince who shall come and find his destruction in the flood. This verse (Dan 9:26) contains a third statement, which adds a new element to the preceding. Rosenmüller, Ewald, Hofm., and others connect these into one passage, thus: and to the end of the war a decree of desolations continues. But although קץ , grammatically considered, is the stat. constr ., and might be connected with מלחמה ( war ), yet this is opposed by the circumstance, that in the preceding sentence no mention is expressly made of war; and that if the war which consisted in the destruction of the city should be meant, then מלחמה ought to have the article. From these reasons we agree with the majority of interpreters in regarding מלחמה as the predicate of the passage: "and to the end is war;"but we cannot refer קץ , with Wieseler, to the end of the prince, or, with Häv. and Aub., to the end of the city, because קץ has neither a suffix nor an article. According to the just remark of Hitzig, קץ without any limitation is the end generally, the end of the period in progress, the seventy שׁבעים , and corresponds to סופא עד in Dan 7:26, to the end of all things, Dan 12:13 (Klief.). To the end war shall be = war shall continue during the whole of the last שׁבוּע . The remaining words, שׁממות נחרצת , form an apposition to מלחמה , notwithstanding the objection by Kliefoth, that since desolations are a consequence of the war, the words cannot be regarded as in apposition. For we do not understand why in abbreviated statements the effect cannot be placed in the form of an apposition to the cause. The objection also overlooks the word נחרצת . If desolations are the effect of the war, yet not the decree of the desolations, which can go before the war or can be formed during the war. שׁממות denotes desolation not in an active, but in a passive sense: laid waste, desolated . נחרצת , that which is determined , the irrevocably decreed ; therefore used of divine decrees, and that of decrees with reference to the infliction of punishment; cf. Dan 9:27; Dan 11:36; Isa 10:23; Isa 28:22. Ewald is quite in error when he says that it means "the decision regarding the fearful deeds, the divine decision as it embodies itself in the judgments (Dan 7:11.) on the world on account of such fearful actions and desolations,"because שׁממות has not the active meaning. Auberlen weakens its force when he renders it "decreed desolations.""That which is decreed of desolations"is also not a fixed, limited, measured degree of desolations (Hofm., Klief.); for in the word there does not lie so much the idea of limitation to a definite degree, as much rather the idea of the absolute decision, as the connection with כלה in Dan 9:27, as well as in the two passages from Isaiah above referred to, shows. The thought is therefore this: "Till the end war will be, for desolations are irrevocably determined by God."Since שׁממות has nothing qualifying it, we may not limit the "decree of desolations"to the laying waste of the city and the sanctuary, but under it there are to be included the desolations which the fall of the prince who destroys the city and the sanctuary shall bring along with it. Constable -> Dan 8:1--12:13; Dan 9:1-27; Dan 9:1-3; Dan 9:4-14; Dan 9:15-19; Dan 9:20-23; Dan 9:24-27 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 ... 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. ... 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 9:1-3 - --1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3 9:1 What Daniel did and saw in this chapter dates from 538 B.C., the fir... 1. Jeremiah's prophecy of Jerusalem's restoration and Daniel's response 9:1-3 9:1 What Daniel did and saw in this chapter dates from 538 B.C., the first year of Darius the Mede's (Cyrus') rule as king over the former Neo-Babylonian Empire (cf. Ezra 1:1).347 This means that Belshazzar's feast (ch. 5) occurred between chapters 8 and 9. We cannot date Daniel's experience in the lions' den (ch. 6) as accurately. That may have happened before or after the events recorded here. 9:2 Somehow Daniel had obtained a copy of Jeremiah's prediction of the length of Jerusalem's desolation (cf. Jer. 36:23, 28). Jeremiah had revealed that the city would lie in ruins for 70 years and then God would destroy Babylonia (Jer. 25:11-12; 29:10-14; cf. 2 Chron. 36:21). Daniel received this vision about 67 years after Nebuchadnezzar had deported the first group of exiles including himself, in 605 B.C. Nebuchadnezzar destroyed the temple and Jerusalem in 586 B.C. The specific period of desolation in verse 2 probably refers to 586-515 B.C. since "the desolations of Jerusalem" are in view.348 Notice that Daniel interpreted literally the 70 years that Jeremiah predicted as 70 years. As he saw the end of this period approaching, he prayed for the restoration of his people. Daniel's understanding of a literal fulfillment of prophetic numbers helps us know how we should understand them. 9:3 Jeremiah had revealed that God would restore His people to their land when they prayed to Him wholeheartedly (Jer. 29:12-14). This revelation prompted Daniel to pray the prayer that follows (vv. 3-19). Daniel did not regard prayer as unnecessary in view of the certainty of the prophecy's fulfillment. He viewed prayer properly as one means that God uses to accomplish His will in human history (cf. 6:10). Through prayer we become partners with God in bringing His will to fruition in the world. Daniel's behavior as well as his words expressed the genuineness of his contrition. "These verses show Daniel as a diligent student of Scripture who built his prayer life on the Word of God."349 "This verse teaches that biblical prophecy should bring us to our knees, as it did Daniel."350 "While God honors the briefest of prayers, as the experience of Nehemiah 2:4 indicates, effective prayer requires faith in the Word of God, proper attitude of mind and heart, privacy, and unhurried confession and petition. Daniel's humility, reverence, and earnestness are the hallmarks of effective prayer."351 Constable: Dan 9:4-14 - --2. Daniel's prayer of confession 9:4-14 9:4 Daniel's prayer (vv. 4-19) began with confession. This is only the second time in the book that Daniel use... 2. Daniel's prayer of confession 9:4-14 9:4 Daniel's prayer (vv. 4-19) began with confession. This is only the second time in the book that Daniel used the name Yahweh for God (cf. vv. 2, 8, 10, 13, 14, 20). He also addressed God as Adonai (master) in verses 4 and 7. It is natural that he would do this since this chapter contains the most intimate contact that Daniel enjoyed with His God, namely, through Bible study and prayer. 9:5-6 Daniel stressed God's transcendence and His loyal love (Heb. hesed) to Israel in his salutation (v. 4). He then proceeded to point out that, in contrast to Yahweh's faithfulness to Israel, Israel had been unfaithful to Him. The prophet identified with his people. Personally he had been faithful to God. Yet since he was an Israelite he partook of the blessings and curses that God sent Israel for her obedience and disobedience (cf. Deut. 28:48-57, 64-68). "What made Daniel one of God's greatest saints was not his sinlessness but his sensitivity to the true depth of his sin."352 He listed several of Israel's sins first: positive transgressions (v. 5) and then negative omissions (v. 6). Note the progression in the description of sin in verse 5. Evidently Daniel wanted to confess all the nation's sins of every kind to their full extent.353 Especially sinful was the fact that all classes within Israel had disregarded God's words to them through His prophets (cf. 2 Chron. 30:10). To disregard God's Word is "the beginning of all moral disorders."354 9:7-11a Daniel proceeded to contrast the righteousness that belongs to God with the guilt and shame that belonged to His people because they had sinned against Him (vv. 7-8). He also compared God's forgiveness and compassion with Israel's rebellion (v. 9). Verses 10 and 11a focus again on Israel's great sin of disregarding God's words to her. All of this resulted in Israel's humiliation among the Gentile nations. 9:11b-14 God had poured out curses on His people because of these sins (v. 11b). He had done what He had promised He would do if Israel departed from Him (v. 12; cf. Deut. 28:15-68). Moses had warned the Israelites about departing from God, yet His people had not sought His favor by repenting (v. 13). Therefore calamity had descended on them since Yahweh is righteous in all His deeds. In contrast, Israel had disobeyed His voice (v. 14). In this section of his prayer, the prophet glorified God for dealing justly with His people who, Daniel acknowledged, deserved all the punishment they had received. Constable: Dan 9:15-19 - --3. Daniel's petition for restoration 9:15-19 Having laid a foundation for appeal in his confession (vv. 4-14) Daniel now proceeded to petition God to ... 3. Daniel's petition for restoration 9:15-19 Having laid a foundation for appeal in his confession (vv. 4-14) Daniel now proceeded to petition God to restore His people to the Promised Land. 9:15 He first referred to the Exodus as a former demonstration of God's power and faithfulness for His people when they found themselves in a situation similar to that of the exiles. Again Daniel stressed God's reputation and Israel's unworthiness clarifying the basis for his appeal (cf. vv. 4-5). "The deliverance of the people of Israel from Egypt is, in many respects, the Old Testament standard illustration of the power of God and His ability to deliver His people. By contrast in the New Testament, the resurrection of Jesus Christ is God's standard of power (Eph 1:19-20). In the future millennial reign of Christ, the standard of power will be the regathering of Israel and their restoration to the land (Jer 16:14-15)."355 9:16-17 Now the prophet appealed to God as Adonai, stressing His sovereignty over His people, and as Elohim, the strong One. As God had righteously brought discipline on Israel for her past sins, Daniel asked Him righteously to bring restoration since He had promised it too. The answer would primarily glorify God and secondarily bless His people. 9:18-19 Daniel appealed repeatedly for God to hear and answer his prayer, not because the Israelites deserved it but because God is compassionate (cf. Exod. 32:12-13). It is interesting that Daniel did not tell God what to do. Instead he asked God to hear, to see, and to act. This is a humble approach that does not dictate to God but leaves the answering up to Him. This magnificent prayer builds to an emotional, positive, logical climax in its final verse. Constable: Dan 9:20-23 - --4. God's response to Daniel's prayer 9:20-23 God began responding to Daniel's prayer as soon as he began praying (cf. v. 19; Luke 11:10-13). Clearly t... 4. God's response to Daniel's prayer 9:20-23 God began responding to Daniel's prayer as soon as he began praying (cf. v. 19; Luke 11:10-13). Clearly the prayer recorded in the preceding verses was only a summary of what the prophet prayed since he prayed long and hard (v. 21). 9:20-21 Daniel again saw Gabriel, whom he had met previously (8:16). He was obviously an angel. The description "the man Gabriel" is a play on words and probably means "the servant, the strong one of the strong God." The Hebrew word ish (man) often appears as a description of a servant.356 "Note that the term ha'is (the man') does not signify man' in contradistinction to angels or other spiritual powers residing in heaven; that would have been adam or enos in Hebrew. It rather indicates that this mighty archangel had appeared in a humanlike form and had spoken to Daniel intelligibly as one man speaks to another [cf. Luke 24:4; Acts 1:10]."357 Evidently Daniel had become weary because of his praying and fasting. The time of the evening offering was 3:00 p.m. The Jews were not able to offer the regular morning and evening sacrifices after the Babylonians destroyed their temple. However pious Jews such as Daniel still prayed at these customary times (cf. 6:10). 9:22-23 Daniel's concern for God's reputation (vv. 4-14) doubtless made him special to God (v. 23). The vision that God had sent Gabriel to convey constituted an answer to Daniel's prayer. It revealed what would happen to the Jews. "For the first time in the book Daniel's initiative occasions a revelation."358 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 ... 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 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... 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 expand all Commentary -- Other Evidence -> Dan 9:1; Dan 9:17 Evidence: Dan 9:1 Have you noticed how much praying for revival has been going on of late and how little revival has resulted? I believe the problem is that we have bee... Have you noticed how much praying for revival has been going on of late and how little revival has resulted? I believe the problem is that we have been trying to substitute praying for obeying, and it simply will not work. To pray for revival while ignoring the plain precept laid down in scripture is to waste a lot of words and get nothing for our trouble. Prayer will become effective when we stop using it as a substitute for obedience. AIDEN WILSON TOZER Evidence: Dan 9:17 Before I can preach love, mercy, and grace, I must preach sin, Law, and judgment JOHN WESLEY Before I can preach love, mercy, and grace, I must preach sin, Law, and judgment JOHN WESLEY expand all 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 ... 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 ADVANCEM... 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 Jer... 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... 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... 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, whe... 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 com... (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... 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... 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 h... 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). @pict rend=gs.pixel ent=p27dan-1@ 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 ... 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 Bibliography Albright, William F. From Stone Age to Christianity. 2nd ed. New York: Doubleday Press, Anc... Daniel Bibliography Albright, William F. From Stone Age to Christianity. 2nd ed. New York: Doubleday Press, Anchor Books, 1957. Aalders, G. C. Daniel. Koorte Verklaring servies. The Netherlands: Kampen, 1965. Albrektson, Bertil. History and the Gods. Lund, Sweden: CWK Gleerup, 1967. Alexander, J. B. "New Light on the Fiery Furnace." Journal of Biblical Literature 69:4 (December 1950):375-76. Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968. Anderson, Robert. The Coming Prince. 14th ed. Grand Rapids: Kregel, 1954. Archer, Gleason L., Jr. "Daniel." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985. _____. "Old Testament History and Recent Archeology From the Exile to Malachi." Bibliotheca Sacra 127:508 (October-December 1970):291-98. _____. A Survey of Old Testament Introduction. Chicago: Moody Press, 1964. Revised ed. 1974. Armerding, Carl. "Russia and the King of the North." Bibliotheca Sacra 120:477 (January-March 1963):50-55. Baldwin, Joyce G. Daniel, An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1978. Barker, Kenneth L. "Evidence from Daniel." In A Case for Premillennialism: A New Consensus, pp. 135-46. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992. Bevan, Anthony Ashley. A Short Commentary on the Book of Daniel. Cambridge: University Press, 1892. Boutflower, Charles. In and Around the Book of Daniel. Reprint ed. Grand Rapids: Kregel Publishing Co., 1977. Breshears, Gerry. "The Body of Christ: Prophet, Priest, or King?" Journal of the Evangelical Theological Society 37:1 (March 1994):3-26. Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928. Calvin, John. Commentaries on the Book of the Prophet Daniel. 2 vols. Translated by Thomas Myers. Edinburgh: Calvin Translation Society, 1852. Campbell, Donald K. Daniel: Decoder of Dreams. Wheaton: Scripture Press Publications, Victor Books, 1977. Charles, Robert Henry. The Book of Daniel. The New Century Bible series. New York: H. Frowde, Oxford University, n.d. Cook, J. M. The Persian Empire. London: Dent, 1983. Culver, Robert D. Daniel and the Latter Days. Chicago: Moody Press, n.d. Cumont, F. "La Plus Ancienne geographie astrologique." Klio 9 (1909):263-73. Darby, John Nelson. Studies in the Book of Daniel. London: G. Morrish, n.d. Dennett, Edward. Daniel the Prophet: And The Times of the Gentiles Reprint ed. Denver: Wilson Foundation, 1967. Driver, Samuel Rolles. The Book of Daniel. The Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: Cambridge University Press, 1900. Dyer, Charles H. "The Musical Instruments in Daniel 3." Bibliotheca Sacra 147:588 (October-December 1990):426-36. Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001. Feinberg, Charles Lee. Daniel: The Kingdom of the Lord. Winona Lake, Ind.: BMH Books, 1981. Ferguson, Paul. "Nebuchadnezzar, Gilgamesh, and the Babylonian Job.'" Journal of the Evangelical Theological Society 37:3 (September 1994):321-31. Finegan, Jack. Handbook of Biblical Chronology. Princeton: Princeton University Press, 1964. Ford, Desmond. Daniel. Nashville: Southern Publishing House, 1978. Gaebelein, Arno C. The Prophet Daniel. New York: Our Hope Publishers, 1911. Goldingay, John E. Daniel. Word Biblical Commentaries series. Dallas: Word Books, 1989. Gurney, R. "the Four Kingdoms of Daniel 2 and 7." Themelios 2 (1977):39-45. Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969. Herodotus. History of the Persian Wars. 2 vols. Translated by Henry Carey. New York: Harper Publishers, 1889. Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987. Hoehner, Harold W. "Daniel's Seventy Weeks and New Testament Chronology." Bibliotheca Sacra 132:525 (January-March 1975):47-65. Humphreys, W. L. "A Life-style for Diaspora." Journal of Biblical Literature 92 (1973):211-23. Ironside, Harry A. Lectures on Daniel the Prophet. New York: Loizeaux Brothers, 1946. Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961. Jeffery, Arthur. "The Book of Daniel, Introduction and Exegesis." In The Interpreter's Bible. 6 vols. Edited by George A. Buttrick. New York: Abingdon-Cokesbury, 1951. Jerome. Commentary on Daniel. Translated by Gleason L. Archer Jr. Grand Rapids: Baker Book House, 1958. Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. Against Apion. London: T. Nelson and Sons, 1866. Keil, Carl Friedrich. Biblical Commentary on the Book of Daniel. Translated by M. G. Easton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d. Kelly, William. Lectures on the Book of Daniel. 2nd ed. London: G. Morrish, 1881. King, Geoffrey R. Daniel. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966. Kitchen, Kenneth A. "The Aramaic in Daniel." In Notes on Some Problems in the Book of Daniel, pp. 31-79. London: Tyndale Press, 1965. Kraeling, Emil G. Rand McNally Bible Atlas. New York, Chicago, and San Francisco: Rand McNally & Co., 1956. Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80. Reprint ed. 12 vols. Grand Rapids: Zondervan Publishing House, n.d. Vol. 7: Ezekiel, Daniel, and the Minor Prophets, by W. J. Schröder, et al. Larkin, Clarence. The Book of Daniel. Philadelphia: The author, 1929. Lehmann, Paul. The Transfiguration of Politics. London: SCM Press, 1975. Leupold, Herbert Carl. Exposition of Daniel. Minneapolis: Augsburg Press, 1949; reprint ed., Grand Rapids: Baker Book House, 1969. Mauro, Philip. The Seventy Weeks and the Great Tribulation. Boston: Scripture Truth Depot, 1923. McClain, Alva J. Daniel's Prophecies of the Seventy Weeks. Grand Rapids: Zondervan Publishing House, 1940. Merrill, Eugene H. "Daniel as a Contribution to Kingdom Theology." In Essays in Honor of J. Dwight Pentecost, pp. 211-25. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986. _____. "A Theology of Ezekiel and Daniel." In A Biblical Theology of the Old Testament, pp. 365-95. Edited by Roy B. Zuck. Chicago: Moody Press, 1991. Mitchell, T. C., and R. Joyce. "The Musical Instruments in Nebuchadnezzar's Orchestra." In Notes on Some Problems in the Book of Daniel, pp. 19-27. London: Tyndale Press, 1965. Montgomery, James A. A Critical and Exegetical Commentary on the Book of Daniel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1964. Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912. New Bible Dictionary. 1962 ed. S.v. "Belshazzar," by D. J. Wiseman. _____. S.v. "Ophir," by D. J. Wiseman. _____. S.v. "Uphaz," by D. J. Wiseman. New Scofield Reference Bible. New York: Oxford University Press, 1967. Olmstead, A. T. The History of the Persian Empire. Chicago: University of Chicago Press, 1948. Oppenheim, A. L. "The Interpretation of Dreams in the Ancient Near East." Transactions of the American Philosophical Society 46 (1956):179-373. Patterson, Richard D. "Holding on to Daniel's Court Tales." Journal of the Evangelical Theological Society 36:4 (December 1993):445-54. Pember, George Hawkins. The Great Prophecies of the Centuries Concerning Israel and the Gentiles. London: Hodder & Stoughton, 1895. Pentecost, J. Dwight. "Daniel." In The Bible Knowledge Commentary: Old Testament, pp. 1323-75. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985. _____. Prophecy for Today. Grand Rapids: Zondervan Publishing House, 1961. _____. Things to Come. Findlay, Oh.: Dunham Publishing Co., 1958. Peretti, Frank E. Piercing the Darkness. Westchester, Ill.: Crossway Books, 1989. _____. Prophet. Wheaton: Crossway Books, 1992. _____. This Present Darkness. Westchester, Ill.: Crossway Books, 1986. Porteous, Norman W. Daniel: A Commentary. Philadelphia: Westminster Press, 1965. Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994. Pritchard, James B., ed. Ancient Near Eastern Texts. Revised ed. Princeton: Princeton University Press, 1969. Pusey, Edward B. Daniel the Prophet. New York: Funk & Wagnalls, 1885. Rosenthal, Franz. A Grammar of Biblical Aramaic. Wiesbaden, Germany: O. Harrassowitz, 1961. Rowley, Harold Henry. Darius the Mede and the Four World Empires in the Book of Daniel. Cardiff, Wales: University of Wales, 1959. _____. "The Historicity of the Fifth Chapter of Daniel." Journal of Theological Studies 32 (October 1930):12-31. Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965. Seiss, Joseph A. Voices from Babylon: Or the Records of Daniel the Prophet. Philadelphia: Porter & Coates, 1879. Shea, William H. "Darius the Mede: An Update." Andrews University Seminary Studies 20 (Autumn 1982):229-47. _____. "The Search for Darius the Mede (Concluded), or, The Time of the Answer to Daniel's Prayer and the Date of the Death of Darius the Mede." Journal of the Adventist Theological Society 12:1 (Spring 2001):97-105. _____. "Supplementary Evidence in Support of 457 B.C. as the Starting Date for the 2300 Day-Years of Daniel 8:14." Journal of the Adventist Theological Society 12:1 (Spring 2001):89-96. Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995. Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30. Stuart, Moses. A Commentary on the Book of Daniel. Boston: Crocker & Brewster, 1850. Talbot, Louis T. The Prophecies of Daniel. 3rd ed. Wheaton: Van Kampen Press, 1954. Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Chicago: University of Chicago Press, 1951. Thomas, D. W., ed. Documents from Old Testament Times. London/New York: Thomas Nelson, 1958. Thomas, W. H. Griffith. "The Purpose of the Fourth Gospel." Bibliotheca Sacra 125:499 (July-September 1968):254-62. Tregelles, Samuel Prideaux. Remarks on the Prophetic Visions in the Book of Daniel. 7th ed. London: Sovereign Grace, 1965. Unger's Bible Dictionary. 1957. S.v. "Shushan," by Merrill F. Unger. Van Sickle, C. E. A Political and Cultural History of the Ancient World. 2 vols. N.c.: Houghton Mifflin Co., 1947 & 1948. Waltke, Bruce K. "The Date of the Book of Daniel." Bibliotheca Sacra 133:532 (October-December 1976):319-29. Walton, John H. "The Four Kingdoms of Daniel." Journal of the Evangelical Theological Society 29:1 (March 1986):25-36. Walvoord, John F. Daniel: The Key to Prophetic Revelation. Chicago: Moody Press, 1971. _____. The Nations in Prophecy. Grand Rapids: Zondervan Publishing House, 1967. _____. "Revival of Rome." Bibliotheca Sacra 126:504 (October-December 1969):317-28. West, Nathaniel. Daniel's Great Prophecy. New York: Hope of Israel, 1898. Whitcomb, John Clement. Daniel. Everyman's Bible Commentary series. Chicago: Moody Press, 1985. _____. Darius the Mede. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959. Wilson, Robert Dick. Studies in the Book of Daniel. New York: Putnam, 1917. _____. "The Title king of Persia' in the Scriptures." Princeton Theological Review 15 (1917):90-145. Wiseman, Donald J. The Chronicles of the Chaldean Kings. London: Trustees of the British Museum, 1956. _____. "Some Historical Problems in the Book of Daniel." In Notes on Some Problems in the Book of Daniel, pp. 9-18. Edited by D. J. Wiseman, et al. London: Tyndale Press, 1965. Wood, Leon. A Commentary on Daniel. Grand Rapids: Zondervan Publishing House, 1973. Yamauchi, Edwin M. Greece and Babylon. Grand Rapids: Baker Book House, 1967. Young, Edward J. The Prophecy of Daniel: A Commentary. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949. Yuzon, Lourdino A. "The Kingdom of God in Daniel." South East Asia Journal of Theology 19 (1978):23-27. Zondervan Pictorial Bible Dictionary. S.v. "Book of Daniel," by J. Barton Payne. 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 o... 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 Prop... 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 circumsta... 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. 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