DANIEL 9

 

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB (MT versing)
Daniel’s Prayer for His People	Daniel’s Prayer for the People	The Prophecy of the Seventy Weeks	Daniel Prays for His People	Daniel’s Prayer
9:1-6	9:1-15	9:1-2	9:1-4a	9:1-4a
		9:3-4a
		9:4b-6	9:4b	9:4b-19
			9:5-14
9:7-14		9:7-10
		9:11-14
9:15-19		9:15-19	9:15-19
	9:16-19
Gabriel Brings An Answer	The Seventy-Weeks Prophecy		Gabriel Explains the Prophecy	The Angel Gabriel Explains the Prophecy
9:20-23	9:20-23	9:20-23	9:20-23	9:20-27
Seventy Weeks and the Messiah
9:24-27     (24)     (25)     (26-27)	9:24-27	9:24-27	9:24-27	(24-27)

READING CYCLE THREE (see
“Bible
Interpretation Seminar”)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.

CONTEXTUAL INSIGHTS

1. It is interesting to speculate how many of the earlier writings of the Hebrew prophets Daniel
   had read. It seems for sure he had read Ezekiel because he describes YHWH’s throne in a similar
   way (i.e., “wheels,” cf. Ezek. 10:2,6,13 and Dan. 7:9). Many of the words and phrases Daniel uses
   are found in Isaiah. In this chapter we are told specifically that Daniel was familiar with the
   prophecy of Jeremiah (cf. Jer. 25:9-13; 29:10).

    

   This “seventy years” (Dan. 9:2) can be calculated

   1. from the destruction of the temple (586 B.C.) to the rebuilding of
      the temple (516 B.C.)
   2. from the exile of Jehoiakim (605 B.C., cf. Dan. 1:1) to the decree
      of Cyrus for all the exiled peoples to be allowed to return home and rebuild their
      national temples (538 B.C., cf. Ezra 1:1-4; Isa. 44:28-45:7).

    

2. The other chapters of Daniel have emphasized the arrogant unbelief of the Gentile rulers of the
   Ancient Near East. The Babylonian exile is mentioned in Dan. 1:1-2, but not the reason for it
   (e.g., Ezra 5:12). In this chapter Daniel acknowledges his personal sins and the sins of his
   people in a fashion reminiscent of the corporate confessions of Moses (cf. Exod. 32:30-32) and
   Isaiah (cf. Isa. 6:5).

    

3. It is my understanding at this point in my study that Dan. 9:24-27 refers to the Messiah, Jesus
   of Nazareth, and that it uses symbolic numbers (7 x 10 sevens) to reveal some future historical,
   redemptive events related to the first and second comings of Christ.

    

   As it is an error in hermeneutical methodology to interpret all of the
   details of parables, so too, the details of apocalyptic literature, for they both use
   imagery and symbols to communicate a central truth. Western literalism has mistakenly
   sought a historical reference in every detail instead of the overall truth or meaning. Be
   sure to read Dd. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of
   Biblical Prophecy and Apolcalyptic and G. B. Caird, The Language and Imagery of the Bible.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: DANIEL 9:1-6
 ¹“In the first year of Darius the son of Ahasuerus, of Median descent, who was made king over the kingdom of the Chaldeans—²in the first year of his reign, I, Daniel, observed in the books the number of the years which was revealed as the word of the Lord to Jeremiah the prophet for the completion of the desolations of Jerusalem, namely, seventy years. ³So I gave my attention to the Lord God to seek Him by prayer and supplications, with fasting, sackcloth and ashes. ⁴I prayed to the Lord my God and confessed and said, ‘Alas, O Lord, the great and awesome God, who keeps His covenant and lovingkindness for those who love Him and keep His commandments, ⁵we have sinned, committed iniquity, acted wickedly and rebelled, even turning aside from Your commandments and ordinances. ⁶Moreover, we have not listened to Your servants the prophets, who spoke in Your name to our kings, our princes, our fathers and all the people of the land.'”

9:1 “In the first year of Darius the son of Ahasuerus of Median descent who was king over the kingdom
of the Chaldeans” See full note at Dan. 5:31.

The real problem in Dan. 9:1 versus 5:31 is the addition of the father’s name, Ahasuerus. This
name appears in the OT in Ezra 4:6 and Esther 1:1 as Esther’s Persian husband, known by his Greek name,
Xerxes (LXX). The name, like Darius, might be an honorific title (i.e., “mighty man” or “mighty eye,”
cf. BDB 31). As of this point in time scholarship knows nothing of this Chaldean ruler of Median descent. As
has happened so often already, archaeology has shed light on other perceived historical difficulties
(i.e. Belshazzar). So, let us keep searching!

▣ “of Median descent” If Darius, the son of Ahasuerus, is Cyrus, he was qualified to claim both
Median and Persian lineage.

▣ “who was made king” This is similar to Dan. 5:31. Was he made king by God or by human
authority? Obviously by both (cf. Isa. 44:28-45:7). Remember Dan. 2:20-23!

9:2 “observed in the books the number of years which was revealed as the word of the Lord to
Jeremiah the prophet” This refers to Jer. 25:9-13 or 29:10, although another prophecy is made in
2 Chr. 36:21, where the years of captivity are prophesied as seventy in number because of the Jews’
failure to keep the sabbatical years mentioned in Lev. 26:33-35. This time sequence (70 years) is
important because it will be picked up on by the angel in Dan. 9:24 to describe a new period of
70 units which the people of God must endure.

It is possible that the 70 years refers to a complete life span. As God judged Israel with
a forty year wilderness wandering period for their unbelief (the age of those who could have been soldiers
at the time of the rebellion), He now judges His people with a judgment that covers the life span of an
entire generation of faithless Jews. See
SPECIAL TOPIC: SEVENTY
YEARS.

This construct, “according to the word of YHWH” (BDB 182 and 217), is used often in the OT
for God’s prophetic communication. YHWH desires and initiates a relationship with humans made in His image
for the purpose of fellowship.

▣ “for the completion of the desolations of Jerusalem” Jeremiah and Daniel use two different
Hebrew words for “desolation” (BDB 352 and 1031). The one used here in Daniel (BDB 352) is also used in
connection with Jeremiah’s prophecy about the exile of Jerusalem (cf. Jer. 25:9,11,18). These two terms
are both used in this chapter for the destroyed and profaned temple in Jerusalem (cf. Dan. 9:2 vs. 9:17,18).

9:3
NASB	”I gave my attention”
NKJV. JPSOA	”I set my face toward”
NRSV, REB	”I turned to”
TEV	”I prayed earnestly to”
NJB	”I turned my face to”
LXX	”I gave my face to”
Peshitta	”I lifted up my face to”

This is literally “I turned my face to the Lord.” This idiom shows

1. the personal intimacy of prayer. Prayer is not a monologue, but an intimate dialogue
2. Daniel faced the ruined temple in Jerusalem when he prayed as if God’s presence remained
   there (cf. Dan. 6:10-11).

This is the first vision which was initiated by Daniel’s questioning (cf. Joyce G. Baldwin,
Daniel, p. 162).

▣ “Lord” The NASB has “LORD,” following some Hebrew
manuscripts. Here in Dan. 9:3 it is the Hebrew term Adon, which denotes “owner,” “master,” “husband”
and is usually translated “Lord.” The covenant name YHWH (Lord; see
SPECIAL TOPIC: NAMES FOR
DEITY, D.) does occur in Dan. 9:4. It occurs seven times in this chapter and nowhere else in Daniel. The
NASB (1995 Update) appropriately has “Lord” here in 9:3.

▣ “God” See SPECIAL
TOPIC: NAMES FOR DEITY, C.

▣ “supplication” This Hebrew word (BDB 337) is used several times in chapter 9
(cf. Dan. 9:3,17,18,23). This term characterizes Daniel’s prayer for the mercy of YHWH.

▣ “with fasting, sackcloth and ashes” These are all Jewish signs of mourning (e.g., Isa. 58:5;
Jonah 3:5-6; Esther 4:1-3).

1. Fast ‒ Although not mentioned specifically in the writings of Moses, it was understood that
   on the Day of Atonement (Leviticus 16) that sorrow for sin would be symbolized by a day of fasting
   by the whole nation. Throughout Jewish history national tragedies were commemorated by an
   annual fast.
2. Sackcloth ‒ This was a rough, plain cloth worn as a symbol of mourning.
3. Ashes ‒ This seems to have started as a sign of mourning in Jos. 7:6 and developed into a
   tradition (cf. 1 Sam. 4:12; 2 Sam. 1:2; 13:19).

SPECIAL TOPIC:
GRIEVING RITES

9:4
NASB, TEV	”confessed”
NKJV, NRSV, NJB, REB	”made confession”
LXX	”acknowledged Him”

This is the Hebrew word for “to throw” (BDB 392, KB 389), used in the Hithpael stem as
an idiom for “confess” (cf. Lev. 16:21; 26:40; Num. 5:7; Ezra 10:1; Neh. 9:3; Dan. 9:3,20). Robert Young,
Analytical Concordance, p. 196, says it means “to throw out the hand” when the term refers to
“confessing YHWH’s name” (LXX, cf. 1 Kgs. 8:33,35; 2 Chr. 6:24,26). Whether there was a physical gesture denoting
the confession of sin is uncertain, but probable.

▣ “Oh Lord, the great and awesome God, who keeps His covenant and lovingkindness for those
who love Him and keep His commandments” This is a wonderful description of the covenant God.

1. The great ‒ This is El (God, BDB 42) with the ADJECTIVE “great”
   (BDB 152).
2. The awesome ‒ This term’s basic meaning is fear (BDB 431), but it is used here in the
   Niphal for godly fear, respect or awe (e.g., Deut. 7:21; 10:17; Neh. 1:5; 4:8; 9:22).
3. Who keeps covenant ‒ YHWH is faithful to His promises (cf. Num. 23:19; Mal. 3:6).
4. Lovingkindness ‒ This is the special covenant NOUN hesed (BDB 338),
   used so often of YHWH’s covenant loyalty (e.g., Deut. 7:9). See
   SPECIAL
   TOPIC: LOVINGKINDNESS
5. For those who love Him and keep His commandment ‒ This is the essence of the Mosaic
   covenant (cf. Deut. 7:10; 27-29). Covenant love and loyalty on God’s part is meant to reproduce
   itself in His covenant people. The NT accentuates God’s faithfulness (cf. 2 Tim. 3:13) amidst
   human faithlessness.

9:5 “we have sinned” Notice the recurrent theme, Dan. 9:5, 6, 8, 9, 10, 11, 13, 14, 15, 17. Daniel
identifies himself with his people and makes confession, as did Moses (e.g., Exod. 32:32; Num. 11:2; 21:7)
and Isaiah (e.g., Isa. 6:5).

What a list of willful covenant disobedience! Israel had violated the covenant over and
over again. The Assyrian and Babylonian exiles and the complete destruction of Jerusalem and the temple
were the consequences.

1. “Sinned” (BDB 306, KB 305) ‒ the basic meaning is missing the mark.
2. “Committed iniquity” (BDB 731, KB 796) ‒ the basic meaning is guilty acts (“to be bent”
   or “to make crooked”).
3. “Acted wickedly” (BDB 957, KB 1294) ‒ the basic meaning is to be loose or disjointed
   (cf. Dan. 9:5).
4. “Rebelled” (BDB 597, KB 632) ‒ the basic meaning is bold in acts of known disobedience
   (cf. Dan. 9:9).
5. “turning aside” (BDB 693, KB 747) ‒ the basic meaning is to knowingly depart from a clear
   path (cf. Dan. 9:11).

This phrase and Dan. 9:11 both use an INFINITIVE ABSOLUTE of “turning aside”
(BDB 693, KB 747) to describe Israel’s rebellion and transgression.

▣ “from Your commandments and ordinances” Psalm 19:7-9 lists several names for God’s covenant
stipulations.  See
SPECIAL TOPIC: TERMS FOR
GOD’S REVELATION.

1. “law of the Lord,” Dan. 9:7
2. “testimony of the Lord,” Dan. 9:7
3. “precepts of the Lord,” Dan. 9:8
4. “commandments of the Lord,” Dan. 9:8
5. “fear of the Lord,” Dan. 9:9
6. “judgments of the Lord,” Dan. 9:9

Psalm 119 also praises the law of the Lord in acrostic form.

9:6 “we have not listened to Your servants the prophets” The Jews (kings, princes, ancestors, and
all the common people) were not ignorant or uninformed about God’s covenant will. They had the writings
of Moses, the miracles of the Exodus, the victories of the conquest and the fulfillment of the Abrahamic
promise of land, but they would not be faithful (cf. 2 Kgs. 17:13-15; Jer. 44:4,5,21; Hosea 11:2).

SPECIAL TOPIC: MY SERVANT

NASB (UPDATED) TEXT: DANIEL 9:7-14
 ⁷“Righteousness belongs to You, O Lord, but to us open shame, as it is this day — to the men of Judah, the inhabitants of Jerusalem and all Israel, those who are nearby and those who are far away in all the countries to which You have driven them, because of their unfaithful deeds which they have committed against You. ⁸Open shame belongs to us, O Lord, to our kings, our princes and our fathers, because we have sinned against You. ⁹To the Lord our God belong compassion and forgiveness, for we have rebelled against Him; ¹⁰nor have we obeyed the voice of the Lord our God, to walk in His teachings which He set before us through His servants the prophets. ¹¹Indeed all Israel has transgressed Your law and turned aside, not obeying Your voice; so the curse has been poured out on us, along with the oath which is written in the law of Moses the servant of God, for we have sinned against Him. ¹²Thus He has confirmed His words which He had spoken against us and against our rulers who ruled us, to bring on us great calamity; for under the whole heaven there has not been done anything like what was done to Jerusalem. ¹³As it is written in the law of Moses, all this calamity has come on us; yet we have not sought the favor of the Lord our God by turning from our iniquity and giving attention to Your truth. ¹⁴Therefore the Lord has kept the calamity in store and brought it on us; for the Lord our God is righteous with respect to all His deeds which He has done, but we have not obeyed His voice.”

9:7 “righteousness belongs to You” The term “righteousness” (cf. Dan. 9:14,16) is the Hebrew word
(BDB 841-842) for a “measuring reed,” “ruler,” or “standard.” God Himself is the standard of judgment.

Fallen humanity’s only hope of meeting God’s standard is the imputed righteousness of Jesus
Christ (cf. Lev. 19:2; Matt. 5:48; 2 Cor. 5:21). That is why the OT is simply a school-master to lead us
to Christ (cf. Jer. 31:31-34; Ezek. 36:22-38; Gal. 3:19-26).

SPECIAL TOPIC: RIGHTEOUSNESS

▣
NASB, NRSV	”open shame”
NKJV, LXX	”shame of face”
TEV	”disgrace on ourselves”
NJB	”the look of shame”
JPSOA	”shame is on us”
Peshitta	”shame is ours”

As covenant loyalty (Dan. 9:4) and righteousness belong to the faithful God, so covenant
disloyalty and open shame belong to His faithless people.

This Hebrew construct (BDB 102 plus 815) is translated “confusion of face” or “shame of
face” (cf. Dan. 9:8). The same construction is found in 2 Chr. 32:21. This phrase refers to the exiles
of Israel being taken from the Promised Land. This damaged God’s reputation among the nations. He wanted
to bless Israel and use her as a light to bring the world to Himself (cf. Gen. 12:3; Exod. 19:5-6), but
their continual covenant infidelity resulted in judgment for them and a misunderstanding of YHWH by the
world (cf. Ezek. 36:22-38).

SPECIAL TOPIC: SHAME

▣
NASB	”as it is this day”
NKJV	”as it is this day”
NRSV, MT	”as at this day”
TEV	——-
NJB	”we wear today”
REB	”now as ever”
JPSOA	”to this very day”
LXX	”on this day”
Peshitta	”as to this day”

The best parallel to help understand the theology of this phrase is Ezek. 36:22-38, which
is really a description of “the New Covenant” of Jer. 31:31-34.

▣ “to the men of Judah, the inhabitants of Jerusalem, and all Israel” This is referring to
“the desolations” in Dan. 9:2. God allowed Assyria (cf. Isa. 10:5) and Babylon (cf. Jer. 51:20) to exile
His own people.

▣ “those who are near by and those who are far away in all the countries to which You have
driven them” God’s covenant people, the descendants of Abraham to whom God promised a land
(cf. Gen. 12:1-3, etc.), were taken out of the promised land and scattered among the nations because
of their idolatry and violations of the covenant (cf. 1 Kgs. 8:46).

9:9 “To the Lord our God belong compassion and forgiveness” The term “compassion” (BDB 933) may be a
metaphor from the word “womb,” thereby speaking of family love. God often describes His ways with humanity
by means of familial images (father, kinsman redeemer, parents, family, etc.).

There are only a few places in the OT where the character of God is delineated with such
clarity (cf. Exod. 34:6-7; Ps. 103:8-14; Joel 2:13; Neh. 9:17-21). Sinful mankind’s only hope is the
unchanging (cf. Mal. 3:6), merciful character of God (cf. Dan. 9:18; Mal. 3:6)!

The term “forgiveness” used here is a rare form (PLURAL ABSTRACT, INTENSIVE,
“abundantly forgive”) of the word (BDB 699); it is also used in Neh. 9:17. The unemphasized form is found
in Dan. 9:19.

SPECIAL
TOPIC: CHARACTERISTICS OF ISRAEL’S GOD

9:10 “through His servants the prophets” When we see the English word “prophets,” we think of
Isaiah ‒ Malachi, but Judaism believed that prophets wrote Scripture, so

1. Moses is a prophet (cf. Deuteronomy 18)
2. the history books of the OT (Joshua ‒ Kings) are written by prophets and are called “the Former
   Prophets” by the rabbis

This phrase includes all the Old Testament up to Daniel’s day (cf. 2 Kgs. 17:13-15; 18:12).

9:11 “transgressed” The word appears here and in Dan. 8:23. Its basic meaning is to go beyond a
known boundary (BDB 716, KB 778, Qal PERFECT).

Notice the series of expressions used in Dan. 9:11 to show Israel’s covenant breaking.

1. transgressed
2. turned aside
3. not obeying (cf. Dan. 9:14)
4. we have sinned (cf. Dan. 9:5,15)

Also notice in Dan. 9:11 what they sinned against.

1. “Your law”
2. “Your voice”
3. “against Him” (cf. Dan. 9:8,9)

All sin is ultimately against a personal God. We have not just broken rules, we have broken
our relationship with the One in whose image we were fashioned (cf. Gen. 1:26-27)! Sin destroys the essence
of our created purpose—fellowship with God.

▣ “the curse” The term “curse” (BDB 46) can also be translated “oath” (cf. Neh. 10:29). This
covenantal terminology goes back to the covenant “curses and blessings” of Deuteronomy 27-29, where Israel
promises to obey God’s word (cf. Deut. 29:11-13). However, if they rebel and disobey, God’s oath becomes a
curse (cf. Deut. 29:18,19,20; 30:7; 2 Chr. 34:24; Jer. 29:18-19).

▣ “Moses the servant of God” See
SPECIAL TOPIC: MY SERVANT

9:12 “He has confirmed His word which He has spoken” God’s promises and His judgments all come true
(cf. Isa. 40:8; 45:23; 46:10-11; 55:11). The trustworthiness of God’s character rests on the trustworthiness
of His word!

9:13 “turning from” See
SPECIAL TOPIC: REPENTANCE
IN THE OT

9:14
NASB	“the Lord has kept the calamity in store and brought it on us”
NKJV	“the Lord has kept the disaster in mind”
NRSV, LXX	“the Lord kept watch over this calamity until he brought it upon us”
TEV	“You, O Lord our God, were prepared to punish us”
NJB	“Yahweh has watched for the right moment to bring disaster on us”
JPSOA	“the Lord was intent upon bringing calamity upon us”
Peshitta	“the Lord has stirred up this evil and brought it upon us”

This implies that the covenant God waited for the right moment to judge His disobedient
covenant people. God performed His word of judgment on Israel (cf. Jer. 1:9-19; 31:28a; 44:27). Judgment
was as much an act of love as was the initial covenant. God deals with His people as a loving parent.

NASB (UPDATED) TEXT: DANIEL 9:15-19
 ¹⁵“And now, O Lord our God, who have brought Your people out of the land of Egypt with a mighty hand and have made a name for Yourself, as it is this day—we have sinned, we have been wicked. ¹⁶O Lord, in accordance with all Your righteous acts, let now Your anger and Your wrath turn away from Your city Jerusalem, Your holy mountain; for because of our sins and the iniquities of our fathers, Jerusalem and Your people have become a reproach to all those around us. ¹⁷So now, our God, listen to the prayer of Your servant and to his supplications, and for Your sake, O Lord, let Your face shine on Your desolate sanctuary. ¹⁸O 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 are not presenting our supplications before You on account of any merits of our own, but on account of Your great compassion. ¹⁹O Lord, hear! O Lord, forgive! O Lord, listen and take action! For Your own sake, O my God, do not delay, because Your city and Your people are called by Your name.”

9:15 “who brought Your people out of the land of Egypt” The Exodus fulfilled God’s promise of
Gen. 15:12-21. The symbolism from Genesis 15 conveys the concept that God and God alone can accomplish
this act of deliverance and promise. In point of fact the OT is as much an account of YHWH’s grace and
mercy as is the NT. The character of God has not changed (cf. Mal.3:6), but the covenant requirements have
been modified because of mankind’s (even redeemed) inability to keep the covenant (cf. Jer. 31:31-34;
Ezek. 36:22-38). The covenant is still conditional, but structured so that the Messiah’s performance
replaces human performance as the means and basis of redemption (cf. Isaiah 53; 2 Cor. 5:21).

▣ “has made a name for Yourself” God wanted to use the family of Abraham to reach all the
world in reconciliation (cf. Gen. 12:3; Exod. 19:5-6, see
SPECIAL TOPIC: YHWH’S ETERNAL
REDEMPTIVE PLAN). The Exodus was for the ultimate purpose of world evangelism (cf. Exod. 9:16;
Neh. 9:10) as much as national promise!

9:16 “in accordance with all Your righteous acts” In Dan. 9:7 Daniel attributes righteousness to God
in 9:14 Daniel elicits the covenant claim, “the Lord our God is righteous”; and now in 9:16 Daniel appeals
to the character of God (cf. Dan. 9:17,19), not the disobedience of His people (cf. Dan. 9:18), as the reason
to restore Israel (cf. Dan. 9:20), so as to complete their calling of being a light to the nations!

▣ “Your city Jerusalem, Your holy mountain” God was connected with His people and His temple
on Mt. Moriah (cf.Dan. 9:20; see
SPECIAL TOPIC: MORIAH). The
ancients linked deities to national groups. Daniel asked God to act for His own Names’ sake
(cf. Dan. 9:17,18,19; Ezek. 36:22-38). God’s desire and design is still world evangelization
(cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).

9:17 “for Your sake, O Lord” This is repeated in Dan. 9:19. Daniel supplicates YHWH to act so as to
accomplish His purposes of worldwide witness and redemption through Israel.

▣ “Your servant” See
SPECIAL TOPIC: MY SERVANT

▣ “let Your face shine on” This reflects the blessing formula of Num. 6:24,26, which is also
reflected in Ps. 80:3,7,19.

The next verse also uses human physical terms to address God (anthropomorphism). Daniel asks
the eternal, spiritual One to: 

1. shine His face on, Dan. 9:17
2. incline His ear, Dan. 9:18
3. open His eyes, Dan. 9:18
4. O, Lord, hear, Dan. 9:19

9:18 “not. . .on account of any merits of our own, but on account of Your great compassion” Daniel is
praying much like Moses, in that he appeals to God’s character (cf. Dan. 9:17,19) for forgiveness and
unmerited deliverance to Jerusalem, the temple, and the people as a whole (cf. Dan. 9:19), not any deserved
or attained righteousness on Israel’s part. This is the OT incipient concept of justification by grace
through faith (cf. Gen. 15:6; Rom. 4:3; Gal. 3:6).

9:19 Even in an English translation one can feel the intensity ( a series of IMPERATIVES)
of Daniel’s prayer!

SPECIAL TOPIC: FORGIVENESS
IN THE OT

NASB (UPDATED) TEXT: DANIEL 9:20-23
 ²⁰“Now while I was speaking and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God in behalf of the holy mountain of my God, ²¹while I was still speaking in prayer, then the man Gabriel, whom I had seen in the vision previously, came to me in my extreme weariness about the time of the evening offering. ²²He gave me instruction and talked with me and said, ‘O Daniel, I have now come forth to give you insight with understanding. ²³At the beginning of your supplications the command was issued, and I have come to tell you, for you are highly esteemed; so give heed to the message and gain understanding of the vision.'”

9:20 Notice all the PARTICIPLES, which basically refer to the same act.

1. speaking (Piel)
2. ;praying (Hithpael)
3. confessing (Hithpael)
4. presenting (Hiphil)
5. speaking (Piel, v. 21)

▣ “the holy mountain of my God” This refers to Mt. Moriah in Jerusalem (Jerusalem was built
on sevenhills), on which Solomon’s temple was built (cf. 2 Chr. 3:1). This was the same mountain on which
Abraham offered Isaac (cf. Gen. 22:2) and this same mountain was later a place where David offered a
sacrifice to stop the judgment of God (cf. 2 Sam. 24:18-25; 1 Chr. 21:18-27).

9:21 “then the man Gabriel” This is a messenger angel. His name means “man of God” (BDB 150, cf. 8:16).
He is only one of two angels whose names are mentioned in the Bible, Gabriel and Michael.

▣ “in my extreme weariness” Some commentators link this to the angel Gabriel who was
wearied by his swift flight (Aramaism, BDB 419, see NET Bible, p. 1551, #8) and some see it as referring
to Daniel’s weariness (cf. Dan. 7:28; 8:27; 10:8-9,16-17). Since I do not think angels get tired, it
probably refers to Daniel.

▣ “about the time of the evening offering” Remember, the temple was destroyed. There were no
offerings. The evening offering would have been about 3:00 p.m. Daniel kept the temple ritual alive by
continuing his habit of prayer (cf. Dan. 6:10)!

9:22 “to give you insight with understanding” The Hebrew word “insight” (BDB 968) is used in several
senses.

1. positively of wisdom of Daniel in Dan. 1:4,17; 9:25
2. negatively of the craftiness of the little horn in Dan. 8:25
3. negatively of unfaithful Israel in Dan. 9:13
4. positively of restored Israel in Dan. 11:33,35
5. positively of believers of the end-time period in Dan. 12:3,10

The Hebrew term “understanding” (BDB 108) is used in Dan. 1:20; 8:15; 9:22; 10:1. Daniel
was gifted by God and enabled by angelic interpreters to grasp the meaning of the symbolic visions. This
particular explanation deals with the seventy years of Jeremiah’s prophecy from Dan. 9:2.

The question I continue to ask in connection with the genre of both Daniel, Zechariah,
and Revelation is, “Did these authors receive a message from God and then structure it as apocalyptic
literature or did they receive it as structured symbols?” Could both be true? Does God suddenly change
the form of revelation from prophetic models to apocalyptic models? I suppose I believe that these inspired
human authors structured their messages in symbolic, dramatic, imaginative, figurative ways. The message
is from God, but its presentation comes through inspired humans using different literary genres.

9:23 “the command was issued” This is literally, “a word went out” (BDB 422, KB 425, Qal
PERFECT). It may have come from the powerful angel as in Dan. 8:16 or from God
(cf. Isa. 45:23; 55:11). Even before Daniel finished praying heaven had responded!

▣
NASB	”for you are highly esteemed”
NKJV, NRSV, REB, Peshitta	”for you are greatly beloved”
TEV	”He loves you”
NJB	”You are a man specially chosen”
JPSOA	”for you are precious”
LXX	”for you are shown mercy”

The implied agent is God. This phrase is also used of Daniel in 10:11,19. The Hebrew
term (BDB 326) means “a precious treasure” (cf. Dan. 11:38,43).

NASB (UPDATED) TEXT: DANIEL 9:24-27
 ²⁴“Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place. ²⁵So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. ²⁶Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. ²⁷And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.”

9:24-27 This passage has a parallel or poetic aspect (series of INFINITIVE CONSTRUCTS)
and is translated into poetic lines by NJB (Dan. 9:24-27) and NAB (9:22-26) translations, but not by most
English versions.

This is one of the most specific, yet debated, passages in the OT. Have we switched genres
from apocalyptic, fuzzy, symbolic, imaginative literature (Daniel 7; 8) to a very specific, historical
prophecy (Dan. 9:24-27 and chapter 11)? Are the details meant to be seen as foreshadowing future history?

Does this vision have any connection (1) to the vision of Daniel 8 and Dan. 11:1-35 or (2)
is it an extension going back to and extending the little horn of the fourth kingdom (end-time Antichrist; see
SPECIAL TOPIC: THE ANTICHRIST)
of Daniel 7 and Dan. 11:36-45? What is the literary context; to which historical setting?

A third option is to see it as referring to the time of Jesus (His Incarnation and earthly
life), which would limit it to the fifth kingdom of Dan. 2:35, 44-45; 7:9-10, 13-14,18,22,27. This is the
option I feel most comfortable with at this point in my study. Passages like this must remain tentative!

This paragraph functions theologically in several ways.

1. God has punished His own people. Sin is an ongoing problem.
2. God will forgive and restore His people. Salvation is always possible.
3. More problems remain for His people (believing Jews and Gentiles).
4. Messiah is coming, but He will be a suffering servant (cf. Isaiah 53), a wounded shepherd
   (cf. Zechariah 12-13)
5. God will judge those who attack His people.

One of my concerns with this context is that it is presented in the OT prophetic terms of
the “land” promises to Abraham (Genesis 12;15;16), but the NT expands this into a universal perspective!
See SPECIAL TOPIC: WHY ARE OT
COVENANT PROMISES SO DIFFERENT FROM NT COVENANT PROMISES?. Daniel is familiar with the Gentile kings to
whom YHWH has revealed Himself and they have praised Him. God’s people are wider than racial Jews
(cf. Rom. 2:28-29; 9:6; Gal. 3:7-9,29; 6:16; 1 Pet. 2:5,9; 3:6; Rev. 1:6).

At this point please turn to Contextual Insights for Daniel 11 and read F, which deals with
the nature of apocalyptic literature taken from Plowshares and Pruning Hooks: Rethinking the Language
of Biblical Prophecy and Apocalyptic by D. Brent Sandy, pp. 156-158.

9:24 “Seventy weeks” The Hebrew phrase (BDB 988) is literally “seventy units of seven” (or weeks).
Numerals were usually FEMININE PLURAL, but here they are MASCULINE PLURAL and
this is unusual, possibly to denote its symbolic nature. This “seventy units of seven” relates to the seventy
units of Jeremiah’s prophecy noted in Dan. 9:2. Daniel is being told that there would be a another longer
period in Israel’s history when the temple would be destroyed again (similar to Ezekiel 38-39), but he was
to remember that God was in control of all human history and that He would bring creation to its divine
purpose.

SPECIAL TOPIC: SYMBOLIC NUMBERS
IN SCRIPTURE, #4

▣ “have been decreed” This Hebrew term “decree” (BDB 367, KB 364) is found only here in the OT
(there are three Aramaic terms translated “decree” in Dan. 2:4-7:28, but none relate to this Hebrew form).
It is related to an Aramaic term which meant “to cut,” “cut off,” or “decide.” This is a Niphal
PASSIVE form.

The “decree” of Dan. 9:24 is parallel to the “decree” (literally “word,” BDB 182) of
Dan. 9:25! Both deal with the restoration of the center of Jewish worship (cf. 9:25). Connected to this
restoration is God’s eternal redemptive plan (cf. Dan. 9:24), which involved the Messiah’s being “cut off”
(cf. Dan. 9:26; Zech. 9-14) and Jerusalem destroyed again (cf. Dan. 9:26; Ezekiel 38-39).

If one takes the historical period from the permission of Artaxerxes for Nehemiah to return
to Jerusalem and rebuild the walls of the city in 445 B.C. and if one assumes that “seventy
weeks” refers to 490 years; and if one calculates the end of the 69^th week as 483 years, then
one comes very close to the date of the beginning of Jesus’ (1) ministry (i.e., baptism) or (2) crucifixion
(the cutting off of the Messiah).

There have been three major theories about this decree related to Persian monarchs:

1. Cyrus II, known as Cyrus the Great, allowed all captive people to return to their homes in
   538 B.C. (cf. Isa. 44:26-28; Ezra 1)
2. Artaxerxes to Ezra in 458 B.C. allowed more priests and Levites to return to
   Jerusalem with Ezra (cf. in Aramaic, Ezra 7:11-26)
3. Artaxerxes to Nehemiah, 445 B.C. allowed Nehemiah to go to Jerusalem to rebuild
   the walls (cf. Neh. 1:3; 2:3-8).

▣ “for your people and your holy city” This decree refers to Jerusalem, but which time-frame?

1. Ezra-Nehemiah in the Persian period
2. Maccabees in the Greek period
3. Jesus in the Roman period
4. end-time
5. or is this a recurrent pattern through human history
   1. covenant disobedience on the part of God’s people
   2. the anger of unbelieving humanity against God and His people

▣
NASB, NKJV, NRSV, Peshitta	”to finish the transgression”
TEV	”for freeing. . .from sin”
NJB	”putting an end to transgression”
REB	”then rebellion will be stopped”
JPSOA	”the measure of transgression is filled”
LXX	”for sin to be consummated”

The first part of this Hebrew construct means “to finish,” “to complete” (BDB 477-8,
KB 476, Piel INFINITIVE CONSTRUCT, from an Aramaic root “to cease” or “to perish,”
cf. 2 Chr. 31:3; Ezra 9:1).

H. C. Leupold, Exposition of Daniel, pp. 411-412, says this is the only occurrence
of a different Hebrew VERB (BDB 480, KB 476) in the Piel form and should be translated
“to restrain completely.” Both the NASB and NIV note this possibility in a footnote, but use the first option
in the translation.

The term “transgression” (BDB 833, “rebel,” “revolt,” “transgress”) is used in Daniel 8 and 9
of several different people and sins.

1. sins of the Jewish people (cf. Dan. 8:12-13,23, a different word in Dan. 9:11)
2. sins of Jewish leadership that helped Antiochus (cf. Dan. 8:12-13,23)
3. sins of Antiochus IV (cf. Dan. 8:12-13,23)

Daniel 9:24 is not referring to one particular time or kind of sinning or rebellion, but
to the problem of sin, which will ultimately be dealt with, not by Israel, but by the Messiah
(cf. Gen. 3:15; Galatians 3; the book of Hebrews).

There are six things mentioned that are part of God’s redemptive purpose in issuing the
decrees about the seventy units of seven. There are three negative and three positive:

1. the negative:
   1. “finish the transgression”
   2. “make an end of sin”
   3. “make atonement for iniquity”
2. the positive:
   1. “bring in everlasting righteousness”
   2. “seal up the vision of the prophecy”
   3. “anoint the Most Holy” (this refers either to a place [temple] or a person [High Priest])

These seem to have been accomplished by Jesus’ incarnation, life, death, and resurrection, but
will not be fully consummated until His Second Coming.

▣
NASB	”to make an end of sin”
NKJV, Peshitta	”to make an end of sins”
NRSV	”to put an end of sin”
TEV	”sin will be forgiven”
NJB	”for placing the seal on sin”
REB	”sin brought to an end”
JPSOA	”that of sin complete”
LXX	”to make iniquities scarce”

This Hebrew word’s basic meaning is

1. “seal up” (BDB 367, KB 364, cf. Dan. 9:24f; 12:4)
2. from a different Hebrew word (BDB 478) “to make an end” (Qere,NASB, NKJV, NRSV, NIV)

The free reign of sin is to be brought to an end.

The term “sin” (Qere, BDB 308-309, cf. Dan. 9:20) is the general term for missing the mark,
goal, or way.

▣
NASB	”to make atonement for iniquity”
NKJV	”to make reconciliation for iniquity”
NRSV	”to atone for iniquity”
TEV	”freeing. . .from. . .evil”
NJB	”for expiating crime”
REB, JPSOA	”iniquity expiated”
LXX	”blot out iniquities”
Peshitta	”for the forgiveness of the iniquity”

The Hebrew VERB “to make atonement” (BDB 497, KB 493, Piel
INFINITIVE CONSTRUCT), basically means “to cover,” or “to blot out.” The possible Aramaic
counterpart would be “to wash away” or “to rub off.”

There is an obvious parallel in these phrases in Dan. 9:24.

1. transgression, Dan. 8:12,13; 9:24
2. sin, Dan. 9:20,24
3. iniquity, Dan. 9:13,16,24

There is a continuing rebellion among fallen humankind. God desires a final closure to
the problem (cf. Dan. 9:24).

▣
NASB, NKJV, NRSV, Peshitta	”to bring in everlasting righteousness”
TEV	”eternal justice established
NJB	”for introducing everlasting uprightness”
REB	”everlasting right ushered in”
JPSOA	”eternal righteousness ushered”
LXX	”everlasting righteousness to be given”

The Hebrew word ‘olam (i.e., “everlasting,” BDB 841) must be interpreted in
light of its context. See note on ‘olam at Dan.7:18. This context is future culmination or
consummation (cf. Isa. 51:6,8; Jer. 23:5-6). Righteousness (BDB 761) is the character (standard) of God. See
SPECIAL TOPIC: RIGHTEOUSNESS.
Creation was meant to reflect God’s character (cf. 1 Thess. 4:7; 5:23; 2 Thess. 2:13; Titus 2:14). See note
at Dan. 9:7. The goal of salvation is to be like God (cf. Lev. 19:2; Matt. 5:48). Believers are not only
called to heaven at death, but to Christlikeness now. God desires a people who reflect His holiness
(cf. Rom. 8:29-30; 2 Cor. 3:18; Gal. 4:19; Eph. 1:4; 2:10; 1 Thess. 3:13; 4:3; 1 Pet. 1:15).

▣
NASB, NKJV	”to seal up vision and prophecy”
NRSV	”to seal both vision and prophet”
TEV	”so that the vision and the prophecy will come true”
NJB	”for setting the seal on vision and on prophecy”
REB	”vision and prophecy ratified”
JPSOA	”prophetic vision ratified”
LXX	”for the vision to be consummated”
Peshitta	”to fulfill the vision of the prophets”

This Hebrew construct (BDB 367, KB 364, Qal INFINITIVE CONSTRUCT, lit. “seal”
but Qere suggests “to finish”), BDB 1070, KB 1752, Hiphil INFINITIVE CONSTRUCT)
implies a cessation of revelation either

1. because of the certainty of the events
2. the culmination of God’s redemptive plans for history

Some see this as “fulfill the ministry of the prophets.” In this verse “vision” and “prophecy”
are hendiadys. He Himself will be among them, no need for others to speak for Him.

▣
NASB	”to anoint the most holy place“
NKJV	”to anoint the Most Holy”
NRSV	”to anoint a most holy place”
TEV	”the holy Temple will be rededicated”
NJB	”for anointing the holy of holies”
REB	”the Most Holy Place anointed”
JPSOA	”Holy of Holies annointed”
LXX	”to gladden a holy of holies”
Peshitta	”to give the Most Holy to the Messiah”

The Brown, Driver, and Briggs Lexicon (BDB 871) says “the most holy place” refers to
Jerusalemand its hills and lists Dan. 9:16 and 20; Isa. 11:9; Jer. 31:23; Ezek. 20:40 as some parallels.
The NOUN CONSTRUCT is usually used of a place, in this case the restored temple, but the
contextual ambiguity allows the phrase to refer to a person (used of a person, Aaron, in 1 Chr. 23:13).
Therefore, I think it refers to the coming Messiah because it is the concluding phrase in a series of
culminating phrases. The end has come, victory has been won through God’s character and God’s provision of

1. the holiness of holinesses (E. J. Young)
2. the Son of Man (Dan. 7:13)
3. the Suffering Servant (Isaiah 53)

The anointed One is anointed in the new Jerusalem (Revelation 21) or the heavenly sanctuary
(Hebrews 8-9). Jesus Himself is the new temple (cf. John 2:13-22 [esp. v. 19]; Matt. 26:61; 27:40;
Mark 14:58; 15:29; Acts 6:14). He is the new focus of worship (cf. Heb. 9:11-28).

9:25 “from the issuing of a decree to restore and rebuild Jerusalem” If this is to be understood
historically then it relates to

1. Cyrus’ decree for all the exiled nations under the domination of Assyria and Babylon to return
   home and restore their national temples (538 B.C., cf Ezra 1:3; 6:3)
2. Artaxerxes’ decrees to Ezra (458 B.C.) and especially to Nehemiah
   (445 B.C.) related to the restoration of the walls of Jerusalem.

It is just possible that the decree refers to God’s sovereign redemptive plan referred to
as a decree (cf. Jer. 25:9-13). E. J. Young, The Prophecy of Daniel: A Commentary, p. 201, asserts
that it is God who issues the decree which shows the parallel with Dan. 9:23 (both use the same Hebrew
term, “word,” [BDB 182], cf. Jer. 25:13). God’s plans are worked out on earth through the decrees of pagan
kings (cf. Luke 2:1).

▣ “Messiah, the Prince” This may be “an anointed, a prince.” Many scholars and commentators
have understood “anointed one” to refer to Cyrus II (cf. Isa. 41:2,25; 44:28-45:7; 46:11; 48:15) whom
YHWH used to restore His people to the Promised Land. These interpreters then relate Dan. 9:26-27 to
the time and activities of Antiochus IV.

The reason that some scholars deny that this phrase refers to the Messiah (cf. NET Bible,
Second Beta Ed., p. 1551, footnote 23) is because there is an accent mark (athnach) in the Hebrew
Masoretic Text, which denotes a disjunction. However, in the first place, the accent marks of the MT
are not inspired, but are Jewish rabbinical traditions, and second, this mark does not always denote
a complete stop, but here possibly accents the distinction between the time period of seven weeks and
sixty-two weeks (cf. Christology of the Old Testament, by E. W. Hengstenberg, pp.415-417;
H. C. Leupold, Exposition of Daniel, pp. 417-426; and Hard Sayings of the Bible, pp. 318-320).

For me this refers to Jesus the Messiah (cf. Dan. 7:13). In verse 26 this title is split
into two different persons. The first phrase, “the anointed one” refers to Jesus, while the second phrase,
“the people of the Prince,” apparently refers” to Titus, the Roman general who destroyed Jerusalem in
A.D. 70.

If this apocalyptic language has a multiple fulfillment aspect then surely an end-time
context is possible. The nature of evil and rebellion in both humans and angels remains constant, but
the historical details do not. This is not a specific prophecy, but an apocalyptic interpretation of
Daniel’s prayer request (cf. Dan. 9:3). Interpreters’ historical and theological biases and
presuppositions drive their understanding of these ambiguous texts!

SPECIAL TOPIC: MESSIAH

▣ “there will be seven weeks and sixty-two weeks. . .one week” The seventy units of
seven will be broken into three time periods: one unit of seven sevens (Dan. 9:25); one unit of sixty-two
sevens (9:25); and one unit of one seven (9:27). The crux for commentators has been how these relate to
each other:

1. are they sequential
2. are there time segments between these three time units

For me this issue is the symbolic nature of the number (i.e., 70) and its previous use in
Dan. 9:2 (the quote from Jeremiah). This number is used of God’s sovereign plan for Israel’s punishment
(cf. Jer. 25:9-13; 29:10) and restoration (cf. Jer. 30:18-22; 31:38-40). Numerical precision is not
the focus, but divine sovereignty over time, history, and redemption!

For a good, brief discussion of the symbolic use of numbers see (1) Encyclopedia
Judaica, vol. 12, pp. 1256-1259; (2) Biblical Numerology, A Basic Study of the Use of Numbers
in the Bible, by John J. Davis; or (3) Biblical Hermeneutics, by Milton S. Terry, pp. 380-390.

▣ “it will be built again” Obviously Daniel was concerned with the rebuilding of Jerusalem
and its temple. To his shock, he learned that there would be subsequent attacks and destructions
(cf. Psalm 2; Ezekiel 38-39; Matthew 24 [and parallels]; 2 Thessalonians 2; Revelation 12-14).

▣
NASB, MT	”with the plaza and the moat”
NKJV	”the street shall be built again, and the wall”
NRSV	”with streets and moat”
TEV	”with squares and ramparts”
REB	”streets and conduits”
JPSOA	”square and moat”
Peshitta	”streets and broad ways”
Rotherham	”the broad way and the wall”

John Joseph Owens, The Analytical Key to the Old Testament, vol. 4, p. 743,
translates these two Hebrew words as “squares” (BDB 932 I, “wide” or “broad”) and “moat” (BDB 358 III,
“to cut a trench”), but there is no evidence that Jerusalem ever had a defense moat; therefore, possibly
“a cut” in the ridge on which a defensive wall was built. This then refers t the city and not the temple.

▣
NASB, JPSOA	”even in times of distress”
NKJV	”even in troublesome times”
NRSV	”to a troubled time”
TEV	”but this will be a time of troubles”
NJB	”but in a time of trouble”
REB	”at a critical time”
Peshitta	”at the end of the appointed times”

Rotherham’s Emphasized Bible, p. 856, has “even in the end of times,” which,
it notes, follows the Septuagint and Syriac translations and requires a textual emendation. The MT
CONSTRUCT (BDB 848 and 773) has “but in a troubled time.” How one interprets Dan. 9:24-27
will set the time-frame as

1. past (Jesus and Titus)
2. future end-time (Jesus’ Second Coming and Antichrist)

9:26
NASB	”The Messiah”
NKJV, Peshitta	”Messiah”
NRSV	”an anointed one”
TEV	”God’s chosen leader”
NJB	”An Anointed One”
REB	”the anointed Prince”
Peshitta	”the anointed one”

The difficulty in interpreting this verse is because of the possible meanings associated
with the term Messiah or anointed one (BDB 603):

1. used of Jewish kings (e.g., 1 Sam. 2:10; 12:3)
2. used of Jewish priests (e.g., Lev. 4:3,5)
3. used of Cyrus (cf. Isa. 45:1)
4. #1 and #2 are combined in Psalm 110 and Zechariah 4
5. ;used of God’s special coming, Davidic King to bring in the new age of righteousness
   1. line of Judah (cf. Gen. 49:10)
   2. house of Jesse (cf. 2 Samuel 7)
   3. universal reign (cf. Psalm 2; Isa. 9:6; 11:1-5; Mic. 5:1-4f)

I personally am attracted to the identification of “an anointed one” with Jesus of Nazareth
because:

1. the introduction of an eternal Kingdom in Daniel 2 during the fourth empire
2. the introduction of “a son of man” in Dan. 7:13 being given an eternal kingdom
3. the redemptive clauses of Dan. 9:24 which point toward a culmination of fallen world history
4. Jesus’ use of the book of Daniel in the NT (cf. Matt. 24:15; Mark 13:14)

▣
NASB	”will be cut off”
NKJV, NRSV	”shall be cut off”
TEV, Peshitta	”will be killed”
NJB	”put to death”
REB, LXX	”will be removed”
JPSOA	”and disappear”

The Hebrew term (BDB 503, KB 500, Niphahl IMPERFECT) literally
means “to cut off” or “to cut down.” As an example, it is used literally and metaphorically in Jeremiah.

1. literally of trees, Jer. 6:10; 10:3; 22:7; 46:23
2. metaphorically of the death of persons, Jer. 11:19; 50:16

Another covenant usage is its relationship to berith (“to cut a covenant”), where
an animal was cut in half and the covenant partners walked through the dead animal to signal the
consequences of a covenant violation—death (cf. Gen. 15:17; Jer. 11:10; 31:31,32,33; 34:18-19).

The VERB form (here is Niphal) is used for the cutting off (death)
of people (e.g., Gen. 9:11; 41:36; Isa. 11:13; 29:20; Dan. 9:26). Therefore, this VERB
form combined a sacrificial aspect with a covenant aspect—death with a redemptive purpose
(i.e., “the suffering servant” of Isa. 52:13-53:12; and “the wounded shepherd” of Zechariah 12-13,
also note these NT texts: Mark. 10:45; 2 Cor. 5:21)!

▣
NASB	”and have nothing”
NKJV	”but not for Himself”
NRSV	”and shall have nothing”
TEV	”unjustly”
NJB	”without his”
REB	”and no one will take his part”
LXX	”and will not be”

This Hebrew term (BDB 34 II) means “to have nothing.” It is used in a variety of senses,
but all of them are connected to the idea of “nothing.” William L. Holladay, A Concise Hebrew and Aramaic
Lexicon of the Old Testament, p. 13, says it implies “no successor,” but E. J. Young, The Prophecy
of Daniel, p. 207, says

“these words are exceedingly difficult, but they seem to indicate that all which
should properly belong to the Messiah, He does not have when He dies. This is a very forceful way of
setting forth His utter rejection, both by God and man. (e.g., ‘We have no king but Caesar,’ cried
the Jews. ‘My God, my God, why hast thou forsaken me?’ were Jesus’ words from the cross. In that hour
of blackness He had nothing, nothing but the guilt of sin of all those for whom He died’).”

In these ambiguous symbolic phrases it is so easy to interject one’s own theological
systems! The ambiguity is purposeful. It is part of the fluidity of apocalyptic genre. We must not
turn the original inspired author’s purposeful genre ambiguity into our theological or historical
specificity! We must read and interpret these Old Covenant texts through the words of Jesus and the
New Covenant/New Testament authors (cf. Galatians 3; and the book of Hebrews) and not vice versa!
History, further revelation, and progressive revelation help us clarify these ambiguous, apocalyptic
biblical passages.

▣ “the people of the prince who is to come will destroy the city and the sanctuary” Here the
term “prince” (BDB 617) means “leader” (cf. TEV). This same term was used in Dan. 9:25 as a description
of Messiah; here it means just the opposite, His oppressor (e.g., Lion of Judah of Rev. 5:5 vs. roaring
lion of 1 Pet. 5:8; white horse of Revelation 6 vs. white horse of Revelation 19). This leader brings
destruction on Jerusalem and the temple; as did Nebuchadnezzar and Antiochus IV, so too, will Titus
and possibly an end-time Antichrist (cf. Matt. 24:2; Mark 13:2; Luke 19:43-44). Multiple fulfillment
prophecy can be seen in

1. the virgin birth, Isa. 7:14; Matt. 1:23 (historical birth in Isaiah’s day, cf. 7:15-16, as
   well as the virgin birth of Jesus, cf. LXX quote in Matt. 1:23)
2. the abomination of destruction (Antiochus, Titus and end-time Antichrist, cf. Dan. 9:27;
   Matt. 24:15; Mark 13:19; Luke 21:20; see
   SPECIAL TOPIC: THE
   ABOMINATION OF DESOLATION)

If Jesus is the anointed, the Prince of Dan. 9:25, then this Prince of Dan. 9:26 must be
Titus (Calvin) who destroys Jerusalem and the temple in a.d. 70. The temple
has never been rebuilt!

▣
NASB, NRSV	”its end will come with a flood”
NKJV	”the end of it shall be with a flood”
TEV	”the end will come like a flood”
NJB	”the end of that prince will be catastrophe”
REB	”the end of it will be a cataclysm”
JPSOA	”but its end will come through a flood”
Peshitta	”the end thereof shall be a mass exile”

The question is who or what does “its” refer to.

1. the immediate antecedent, “the people of the Prince”
2. the Prince himself (cf. Dan. 9:26)
3. the Messiah (cf. Dan. 9:25, 26)
4. Jerusalem and the temple (“Jerusalem” of Dan. 9:25 and “the sanctuary” of 9:26)

It is this kind of ambiguity that characterizes apocalyptic literature. Often the modern
interpreters’ biases remove the ambiguity and become determinative and dogmatic. Theological systems
not inspired texts become the focus!

▣
NASB, NKJV, Peshitta	”desolations are determined”
NKJV, JPSOA	”desolations are decreed”
TEV	”destruction which God has prepared”
NJB	”all the devastation decreed”

This Niphal PARTICIPLE (BDB 358, KB 356) is different from the
term “decreed” in Dan. 9:24 (BDB 367, KB 364, “seal”), but they both reflect divine sovereignty so
characteristic of apocalyptic literature. God is in control of history, punishment, restoration, and
the ultimate restoration of creation!

The crucial question remains, does “the end” in this verse refer to (1) Antiochus;
(2) Titus; or (3) the end-time?

9:27
NASB, JPSOA	”And he will make a firm covenant”
NKJV, Peshitta	”then he will confirm a covenant”
NRSV	”he shall make a strong covenant”
TEV	”that ruler will have a firm agreement”
NJB	”he will strike a firm alliance”
REB	”The prince will make a firm league”
LXX	”the covenant will prevail”

Brown, Driver, and Briggs Lexicon (BDB 149, KB 175, Hiphil PERFECT)
gives the translation “confirm a covenant.” The word’s basic meaning is “to be strong,” or “to be mighty.”
The Aramaic counterpart implies “to compel or force” with the connotation of being overbearing. This is
not the usual Hebrew idiom (BDB 136, “to cut a covenant”) used to denote the ratification of a covenant.
This phrase’s meaning must remain ambiguous.

Is this meant to be a literal historical detail of the end-time or is this another
apocalyptic symbol of believers’ poor judgment in making any agreement with the rulers of this world/age?

The ambiguity of this phrase is confirmed by the fact that some scholars relate this to
Jesus (E. J. Young), while others relate it to an end-time Antichrist (H. C. Leupold). What fluidity!

SPECIAL TOPIC: COVENANT

▣
NASB, REB	”with the many”
NKJV, NRSV, Peshitta, JPSOA	”with many”
TEV, NJB	”with many people”
LXX	”for many”

This Hebrew term (BDB 912 I) has the DEFINITE ARTICLE “the many.” This
group is identified by one’s interpretation of the time-frame.

CHART OF THE THEORIES RELATED TO VERSES 24-27

	In Third Kingdom Antiochus IV (cf. 8:9)	In Fourth Kingdom Incarnation of Jesus (2:34, 35)	In a Future Rome-Like Kingdom 2nd Coming of Jesus
Who issues the Decree of v. 25	Jeremiah, Dan. 9:2; Jer. 25:9-13	Cyrus (538 B.C.) Isa. 44:20-28; Isa. 45:1 Ezra 1:24; 6:3-5	Artaxerxes (444 B.C., cf. Neh. 2:1-8) Ezra 7:11-26
Who is an anointed One cut off in v. 26	Jewish High Priest Onias III or Joshua	Jesus at Calvary	Jesus at Calvary
Who are the people of the Prince who destroy Jerusalem in v. 26	Antiochus IV in 168 B.C.	Titus in A.D. 70	The Antichrist at the eschaton
Who makes the Covenant in v. 27	Antiochus IV in 165 B.C.	Messiah Heb. 7-11	The Antichrist 70th week
What or who is the abomination in v. 27	Antiochus IV offers pig on the altar of the Temple in 168 B.C.	Messiah’s death ended Jewish sacrificial system Heb. 7-11	Antichrist breaks the Covenant with the Jews during the Tribulation Period (dispensationalism)

▣
NASB, NKJV, NRSV	”for one week”
TEV	”for seven years”
NJB	”for the space of a week”
REB	”for one of the seventy”
JPSOA	”during one week”
Peshitta	”for seven weeks”

This is the last of three divisions of the 70 weeks of Dan. 9:24.

▣ “in the middle of the week” Literally this means “in the midst of the seven.”

▣ “he will put a stop to sacrifice and grain offering” This is very similar to what
Antiochus IV did to the temple sacrifices. Does this demand an end-time temple or does this show that
fallen humanity wants control over religion?

Some try to take Daniel literally and then interpret Revelation literally. But this is
not the way to show respect for Scripture! If the inspired writer chose apocalyptic language as the
literary genre to reveal his message, moderns have no right in the name of conservatism to ignore
the genre and force the ancient author into a modern systematic theological grid! Genre is a literary
contract with the reader on how to interpret the message. It seems better to let the NT revelation
interpret ambiguous OT prophetic/apocalyptic texts. Christ is the fulfillment of the OT, not a
restored Israel! The goal of redemptive history is Jesus and a world-wide gospel, not a Palestinian
nationalism!

▣
NASB, NKJV	”on the wing of abominations”
NRSV, LXX, Peshitta	”an abomination that desolates”
TEV	”the Awful Horror will be placed on the highest point of the Temple”
NJB	”on the wing of the Temple will be the appalling abomination”
LXX	”in the temple”
JPSOA	”at the corner (of the altar) will be an appalling abomination”
Peshitta	”in his stead”

This CONSTRUCT is literally “the extremity of abomination” (BDB 489
and 1055). The “extremity” (BDB 489) can refer to the wing of the temple or to the ultimacy of the
abomination (BDB 1055, e.g., Antiochus having a pig sacrificed on the altar and an idol to Zeus set
up in the Holy Place of the temple). In the OT, abominations referred to idol worship (e.g., 1 Kgs. 11:7;
2 Kgs. 23:13; 2 Chr. 15:8). Jesus used this phrase to speak of the coming of the Roman army and the
destruction of Jerusalem (cf. Matt. 24:15; Mark 13:14; Luke 21:20, 21).

SPECIAL TOPIC: ABOMINATION
OF DESOLATION

▣ “one who makes desolate. . .the one who makes desolate” In Hebrew “one who” may be
impersonal, which would refer to the ruins of the temple or if personal, to God’s antagonist.

DISCUSSION QUESTIONS

 

This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.

1. How does Jeremiah’s prophecy relate to Daniel 9?
2. Why is the interpretation of Dan. 9:24-27 so important and so difficult?
3. How long is seventy units of seven?
4. What decree is Dan. 9:25 speaking of?
5. Who is the “Anointed One, a prince that is cut off” in Dan. 9:26?
6. When does the seventieth week begin and end?
7. Does this prophecy have anything to do with believing Gentiles?
8. Does Jesus ever reaffirm the OT hope of a restored Israel with a functioning temple
   as the goal of history?

 

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