Daniel 9
9
Daniel Considers Jeremiah’s Prophecy
1These things happened during the first year Darius # 9:1 It is possible that Darius was a title, and the name of the Persian king was Cyrus. son of Xerxes # 9:1 Or “Ahasuerus,” the Hebrew equivalent of the better recognized Greek name “Xerxes.” was king over Babylon. He was a descendant of the Medes. 2During his first year of rule, I, Daniel, was studying the Scriptures and noticed that according to the word Yahweh had revealed to the prophet Jeremiah, # 9:2 One of the very few times an Old Testament book mentions another Old Testament book. seventy years must pass while Jerusalem lay in ruins. # 9:2 See Ezra 1:1; Jer. 25:12. Daniel realized from Jeremiah’s prophecies that the seventy years of their captivity in Babylon was completed, yet the people of God had not returned to their homeland, thus, his prayer in this chapter. See Jer. 30:18; 31:37. 3Then I turned my heart to the Lord God, # 9:3 Or “I gave my face to Adonai Elohim.” seeking an answer from him, pleading for mercy with fasting, wearing sackcloth, and sitting among ashes.
Daniel Intercedes for His People
4I prayed to Yahweh, my God, and made this confession: # 9:4 The same Hebrew word for “confession” is also found in Lev. 26:40–45. “My Lord, you are the great and awesome God who faithfully keeps your covenant of love # 9:4 The Hebrew word for “unwavering, endless love” is hesed, one of the more difficult single Hebrew words to translate. It carries the idea of sustained loyalty and love at the same time. Other meanings include “loving-kindness,” “constant, unchanging love,” or “trustworthy love.” This term is used twenty-six times in Psalm 136 alone (once in each verse). The Psalms can be described as “David’s pursuit of hesed.” Hesed comes from a root word that means “eager, ardent desire.” It is the fiery, faithful, passionate love of God, who is committed to love you until the end. with those who love you and keep your commands. # 9:4 See Deut. 7:9, 21; Neh. 1:5. 5Yet we have sinned, acted wickedly, and done evil; we have rebelled and turned aside from your laws and commands. 6We have not listened to your servants the prophets, who prophesied in your name to our kings, our leaders, our fathers, and all the people of the land. # 9:6 Verses 5 and 6 are quoted in the Jewish synagogues on Rosh Hashanah (New Year’s Day) and Yom Kippur (the Day of Atonement). 7Righteousness belongs to you, Lord, but we are all covered with shame even to this day—the people of Judah, the residents of Jerusalem, and all Israel, near and far. You have scattered us to many lands because of our treachery against you. # 9:7 Or literally “in their [our] treachery, they [we] dealt treacherously.” 8Yes, Yahweh, we are all clothed with shame—our kings, our princes, and our fathers, because we have sinned against you. 9In spite of all that, Lord, our God, you are filled with compassion # 9:9 Or “mercies.” This is the Hebrew homonym (raham) that can also be translated “womb.” God’s mercy toward us is like a mother’s compassion for the baby that came from her womb. Perhaps one could translate raham as “womb-love.” and overflow with forgiveness, even though we have openly rebelled against you.
10“Yahweh, we have not listened to your voice, our God, nor kept your instructions that you gave us through your servants the prophets. 11All the people of Israel have ignored your voice; we have defied your instructions and gone astray. Now, the solemn curses confirmed by your promises of punishment in the law of your servant Moses have been poured out upon us because we sinned against you. 12You have fulfilled the words that you spoke against us and against the rulers over us # 9:12 Or “the judges who judged us.” by bringing upon us such a great calamity. Your severe punishment of Jerusalem has never been equaled under all heaven! 13As the law of Moses warns, this calamity came upon us in full measure. And even now, Yahweh, we have not sought to please you, our God, by turning away from our wickedness and following your ways of truth. 14Yahweh, you have waited for the right moment # 9:14 See Jer. 31:28; 44:27. to unleash this calamity upon us. Yahweh, our God, you are just and right in all that you have done, for we defiantly ignored your voice.
15“And now, Lord our God, you delivered your people out of the land of Egypt with mighty power. # 9:15 Or “powerful hand.” God’s “hand” is a metaphor for his power and might. You have won fame and gained renown for yourself even to this day. But we acknowledge our sin and wicked ways. 16Lord, you have always demonstrated your faithfulness # 9:16 Or “righteousness.” to Israel, so now please turn your fierce anger # 9:16 Or “your anger and your rage,” a hendiadys. away from Jerusalem. It belongs to you and sits on the hill where sacrifice is made. All the other nations who live around us despise your city and your people because of the sins of our ancestors and because of our sins also. 17And now, our God, I am your servant and I beg you, please—answer my prayers. Make your face to shine # 9:17 See Num. 6:25. upon your ruined temple so that everyone will know that you are Lord. # 9:17 Or “for your sake.” 18Turn your heart to hear my prayer, O my God. Listen to my cry and please look carefully and see our despair and the devastated city, which bears your name. We bring our requests to you and ask for your mercy, not because we deserve it but because of your extravagant, infinite love. # 9:18 See 9:9 and footnote. 19Lord, hear us and forgive us. Lord, please be attentive and act for us! Do not delay in answering us for your own sake, my God, and for your city and your people who bear your name.”
Gabriel Explains the Seventy Sevens
20While I was absorbed in prayer, confessing my sins and the sins of my people Israel and presenting my request before Yahweh, my God, on behalf of Jerusalem, his holy hill—21Gabriel, whom I had seen in a vision previously, came flying # 9:21 Or literally “wearied in weariness.” This could indicate Gabriel coming to Daniel during a time when Daniel was extremely weary (see 8:27). However, most modern translators and expositors believe it refers to how swiftly Gabriel was flying to Daniel. down from heaven. He touched me at the time of the evening sacrifice. 22He gave me understanding and said to me, “Daniel, I have come from heaven to impart insight and understanding concerning this prophecy. 23As soon as you began to pray, God gave you an answer, # 9:23 Or “a word went forth.” for you are a precious treasure to God! # 9:23 Or “you are preciousness” or “loveliness, delights.” Now, carefully consider the message and understand the revelation of the vision.
24“God has decreed for your people and for the holy city a period of seventy times seven # 9:24 Or “seventy sevens [weeks].” When Gabriel speaks of seventy weeks, he is not suggesting periods of seven days but seven years per week, or 490 years. A biblical “week” represents “a week of years.” See Gen. 29:27–28; Ex. 34:22; Lev. 12:5; Num. 28:26; Deut. 16:9–10; 2 Chron. 8:13; Jer. 5:24; Dan. 10:2–3. for these reasons: to finish # 9:24 The Hebrew word for “finished” is kalah. The last word Jesus spoke on the cross was not in Greek, for his heart language was Hebrew. The last word our Jewish Jesus spoke as he made an end of sin would have been the word kalah. This Scripture is one of the clearest prophetic signposts of the Messiah, Jesus, who would come and put an end to sin. The death of Jesus was the last of the sacrifices for sin. His once-for-all sacrifice did not cover sin; it eliminated it. transgression, to put an end to sin, to cancel guilt, # 9:24 Or “to cover [atone for] deserved punishment.” to bring in everlasting righteousness, # 9:24 Or “to bring in justice of long ages.” to confirm the prophetic vision, and to anoint the Most Holy One. # 9:24 There are three possible translations for the phrase qodesh qadashim: “the Most Holy,” “the Most Holy Place,” or “the Most Holy One.” Jews interpret this as the Holy of Holies being rededicated (Hanukkah). The ancient Syriac is “until the Messiah, the Holy of Holies.” This interpretation of 9:24 as a prophecy of the Messiah is confirmed by at least one church father from the early third century AD, Hippolytus of Rome, who wrote the earliest Christian commentary on Daniel. Gabriel states that six things will take place: (1) transgression will be finished, (2) sin will end, (3) guilt will be canceled, (4) everlasting righteousness (justice) will be established, (5) the prophetic vision will be confirmed or sealed up, (6) the Most Holy One will be anointed. All of these six prophecies were fulfilled in Christ.
25“You must know and understand this: From the issuing of God’s decree to restore and rebuild Jerusalem # 9:25 This is a possible reference to Jeremiah’s prophecy in Jer. 29:10. until the Anointed Ruler # 9:25 Or “Messiah the Ruler.” The word translated “Anointed One” is the origin of our term “Messiah.” The theologian Gleason Archer is quite definitive in his assessment: “We therefore conclude that ‘Messiah the Ruler’ was the meaning intended by the author.” (See Frank E. Gaebelein et al., Daniel and the Minor Prophets, The Expositor’s Bible Commentary, vol. 7 [Grand Rapids, MI: Zondervan, 1985] and Septuagint.) However, some scholars have identified this “Anointed One” with Cyrus the Great, who is, in fact, called “his [the Lord’s] anointed one” in Isa. 45:1 and who did permit the first Jews to go back to Jerusalem. Others think that it is Zerubbabel, who is referred to by messianic titles in Hag. 2 and Zech. 4. And still others see the most likely candidate as Jeshua (or Joshua in Hag. 1:1; Zech. 6:11), the son of Jehozadak, the high priest during this period (see Ezra 2:2, 36; Neh. 7:7, 39). comes, there will be seven ‘sevens,’ # 9:25 Or “seven weeks,” that is, seven periods of seven years each, or forty-nine years (the time of Ezra–Nehemiah). and sixty-two ‘sevens.’ Jerusalem will be rebuilt with broad streets # 9:25 Some interpret the “broad streets” to be simply a plaza or a space just inside the city gate used for deciding court cases. and a trench, but during times of great distress.
26“After those sixty-two weeks, # 9:26 That is, sixty-two times seven years or four hundred and thirty-four years. the Anointed One will be cut off # 9:26 Although there are various interpretations of Jewish and Christian scholars as to whom was “cut off,” many conservative scholars see this as a clear prophecy to the cross of Jesus Christ, who was “cut off” (excommunicated) as the Living Holy Temple. He was also “cut off [pierced]” as our Redeemer. (See Leon J. Wood, A Commentary on Daniel [Grand Rapids, MI: Zondervan, 1973], 255; Jacques R. Doukhan, “The Seventy Weeks of Dan 9: An Exegetical Study,” Andrews University Seminary Studies 17, no. 1 [1979]: 18–21.) and left with nothing. # 9:26 Or “cut off but not for himself.” The Septuagint is “though there is no crime in him.” Theodotion translates this as “there is no judgment against him.” (See J. A. Montgomery, A Critical and Exegetical Commentary on the Book of Daniel, The International Critical Commentary [Edinburgh: T & T Clark, 1927], 381; Norman Porteous, Daniel: A Commentary, The Old Testament Library [Louisville, KY: Westminster John Knox Press, 2016], 142.) The people of the commander # 9:26 The majority of scholars view this invading leader as Antiochus IV Epiphanes and his Roman armies. Some, however, view “the people of the commander” as the Jewish people; still others see them as the saints of God. The phrase may be intentionally ambiguous. will destroy both the city and the sanctuary. Then its end # 9:26 Or “his end.” The Hebrew allows for either translation. If “its end,” then it refers to the temple (sanctuary); if “his end,” then it refers to the leader who destroyed the temple. will come like an overwhelming flood, and until those sixty-two weeks end, there will be war. The decree of desolation has been issued!
27“For one week # 9:27 That is, for seven years. he # 9:27 This is likely a reference to the Lord Jesus who was cut off after three and a half years of ministry (forty-two months) and ended forever the sacrificial system of the Old Testament. Jesus has confirmed a New Covenant with us who believe. See Isa. 59:21. will confirm a covenant # 9:27 This is likely a reference to the alliance made between Antiochus IV Epiphanes and the renegade Jews who favored Hellenistic culture. See 1 Macc. 1:11–14. with many people, but in the middle of that week, # 9:27 That is, three and a half years. The Maccabean revolt lasted that amount of time. he will abolish sacrifices and offerings.
“On the wing # 9:27 Or “At the temple” (LXX, Theodotion). This could be a reference to the “wing,” or corner, of the temple or, more likely, the corner of the altar of sacrifice. (See M. Delcor, Le Livre de Daniel [Paris: J. Gabalda et Cie Editeurs, 1971], 204; André Lacocque, The Book of Daniel, trans. David Pellauer [Eugene, OR: Cascade Books, 2018], 199.) Others view the “wing” not as the altar where a statue was placed but as the polluted garments of God’s people, who wore tassels on the corners of their clothing. The corner of the garment was also referred to as a “wing.” See Num. 15:37–41; Ruth 3:9; Hag. 2:12–14. of the temple, an appalling abomination will be erected. # 9:27 Historically, Antiochus IV Epiphanes set up on the altar of sacrifice the statue of the Greek god Zeus. Antiochus then renamed the Jerusalem temple in honor of Zeus. This statue was called the “appalling abomination” or the “abomination that brings desolation” (11:31) or the “awful horror” (see the third footnote on 8:11). See 1 Macc. 1:54–59; 2 Macc. 6:1–2; see also Josephus Ant. 12.5.4 §253. And the abomination will remain there until God does away with the one who placed it there, just as God has determined.” # 9:27 Or “until the end that God has decreed will be poured out on the one responsible for the desecration of the temple.” The Hebrew text of vv. 26–27 is in several places obscure, uncertain, and difficult, both to translate and to interpret. It is recommended to compare these verses with multiple translations. For example, a variety of corrections of the text have been proposed for the end of v. 27. A literal rendering of the Hebrew text is something like “on the wing abominations desolations until the end and what was decreed is poured on the desolator.” Many have viewed the prophecy given in these two verses as the most difficult to interpret in the Bible.
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Daniel 9: TPT
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