|  Home  |  Old Testament Studies  |  Daniel Table of Contents  |  Previous Section  |  Next Section  |

DANIEL 9

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

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 in different ways.

   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).
   SPECIAL TOPIC: INTERCESSORY PRAYER
   
   
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 coming 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

   1. D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apolcalyptic
   2. G. B. Caird, The Language and Imagery of the Bible.
   3. Fee and Stuart, How To Read the Bible For All Its Worth

  SPECIAL TOPIC: APOCALYPTIC LITERATURE

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.'"

9:1-19 This is Daniel's prayer related to

1. Jeremiah's prophecy of a seventy year exile from Jerusalem and the temple (vv. 1-2)
2. Daniel's recognition of the reason for the exile (i.e., the covenant violations of the people of Israel, v. 7)
3. corporate confessional intercessory prayer to Israel's covenant God
4. recognition that the covenant curses of Leviticus 26 and Deuteronomy 28 had been triggered (v. 11)
5. appeal is made to God's larger purpose for Israel (v. 19)

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 on this man 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 interpreting 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).

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. The MT of Dan. 9:3 has 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.

SPECIAL TOPIC: LORD (Adon and Kurios)

▣ "God" This is the name Elohim. 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

This is the Hebrew word for "to throw" (BDB 392, KB 389; NIDOTTE, vol. 2, p. 408, #13), 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; 4:14; 9:32; see SPECIAL TOPIC: FEAR [OT]).
3. Who keeps covenant. The VERBAL (BDB 1036, KB 1581, Qal PARTICIPLE) is used twice and denotes that YHWH is faithful to His promises (cf. Num. 23:19; Mal. 3:6; see SPECIAL TOPIC: COVENANT).
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 ‒ The VERBAL (BDB 12, KB 17, Qal PARTICIPLE, which describes an ongoing action). 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.

SPECIAL TOPIC: KEEP

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

▣ "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

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: YHWH'S ETERNAL REDEMPTIVE PLAN

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 imagery 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 (OT)

SPECIAL TOPIC: FORGIVENESS (OT)

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).

SPECIAL TOPIC: PROPHECY (OT)

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 ("pass over," BDB 716, KB 778, Qal PERFECT
2. turned aside (BDB 693, KB 747, Qal INFINITIVE ABSOLUTE
3. not obeying (cf. Dan. 9:14) ("not listen," BDB 1033, KB 1570, Qal INFINITIVE CONSTRUCT
4. we have sinned (cf. Dan. 9:5,15; BDB 306, KB 305, Qal PERFECT)

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 Leviticus 26 and 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" This is the main VERB (BDB 996, KB 1427, Qal INFINITIVE CONSTRUCT) for the theological concept of turning back to God in repentance. See SPECIAL TOPIC: REPENTANCE IN THE OT

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. To let His people remain in rebellion would be an unloving, uncaring act. 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 (i.e., unconditional covenant). 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 mankind's) 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; Eph. 2:8-9; 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" Notice how Daniel uses YHWH's character,

1. in Dan. 9:7 Daniel attributes righteousness to God
2. in 9:14 Daniel elicits the covenant claim, "the Lord our God is righteous"
3. 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; Jer. 32:30-35), so as to complete their calling of being a light to the nations!

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)

▣ "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; John 1:29; 3:16; 4:42; 12:47; Acts 1:8; Rom. 5:18; 1 Tim. 2:4; 4:10; Titus 2:11; 3:4; Heb. 2:9; 2 Pet. 3:9; 1 John 2:2; 4:14).

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.

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "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. It is known as "the Aaronic blessing."

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

SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD

9:18 "ear. . .eyes" This is anthropomorphic imagery to describe Israel's Deity as a person. YHWH is the eternal Spirit present throughout His creation. However, He is also a person. Humans only have vocabulary based on their experience of this planet. So, they use personal terms to address and converse with God.

SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD

▣ "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 based on 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; Eph. 2:8-9).

9:19 Even in an English translation one can feel the intensity ( a series of IMPERATIVES) of Daniel's prayer! This prayer has several key thoughts about Israel's God.

1. He "hears" and "listens" to His people (vv. 17-18; cf. 1 Kgs. 8:28-30)
2. He will forgive (and forget, Ps. 103:11-14; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19; see SPECIAL TOPIC: FORGIVENESS [OT]
3. He will "take action" to defend and protect HIs people (i.e., often in the Psalms as "Arise O Lord")
4. He deals with His people in ways related to His plans (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

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).

SPECIAL TOPIC: MORIAH

9:21 "then the man Gabriel" This is a messenger angel. His name means "man of God" (BDB 150, cf. Dan. 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, KB 421, see NIDOTTE, vol. 3, pp. 390, 395; 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 (possibly Dan. 10:12-13), 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!

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.

1. How many people are spoken about and who are they?
2. 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)?
3. Are the details meant to be seen as foreshadowing
   1. interbiblical period?
   2. Jesus' day?
   3. end-time events and people?

Does this vision have any connection

1. to the vision of Daniel 8 and Dan. 11:1-35
2. to 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?
3. 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. Forgiveness and restoration are always possible.
3. More problems remain for His people in the future.
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; NIDOTTE, vol. 4, pp. 20-23,34-36) is literally "seventy units of seven" (weeks or Sabbaths). 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 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 (i.e, Dan. 2:21).

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4

▣ "have been decreed" This Hebrew term "decree" (BDB 367, KB 364, Niphal PERFECT) 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."

The "decree" of Dan. 9:24 is parallel to the "decree" (literally "word," BDB 182) of Dan. 9:25! This whole section of Daniel deals with

1. the destruction of Jerusalem and the temple by Nebuchadnezzar in 586 B.C. because of Israel/Judah's sins and continued violations of the Mosaic Covenant
2. Jeremiah's prediction (cf. Jer. 25:12; 29:10) of a 70 year exile of God's covenant people from the Land of Canaan
3. the revelation to Daniel by an angel that Jerusalem would be restored by a decree (v. 25)
4. however, another prediction is given about a future second destruction of the restored city and temple related to 70 weeks (years, 490 years)
5. verses 26-27 deal primarily with the future destruction of the restored city and temple by Titus in A.D. 70. This destruction stops the sacrificial system of the Mosaic Covenant. A new covenant begins!
6. There is no textual hint of an end-time antichrist or future building of the temple.

These insights have come to me from Steve Gregg (www.thenarrowpath.com). I was not aware of how much my eschatological understanding had been affected by my historical setting and not exegesis. Texts have priority, not theological systems (i.e., dispensational premillennial). I have become convinced that the vast majority of OT prophecy is fulfilled in Jesus' first coming (see Fee and Stuart, How To Read The Bible For All Its Worth, p. 182):

"Less than 2 percent of OT prophecy is Messianic. Less than 5 percent describes the new covenant age. Less than 1 percent concerns events yet to come in our time."

The NT is about Jesus and not about Israel!

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)
2. triumphal entry into Jerusalem
3. 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). This assumes Darius of Daniel 6 is Cyrus.
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).

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "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

It seems to me that #3 is the textual choice.

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; and 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. The Kingdom of God has come but Matt. 6:10 has not been fully implemented.

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 in Jesus.

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

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; Hebrews 9-10; Revelation 19-22).

SPECIAL TOPIC: ATONEMENT (OT)

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. 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).

SPECIAL TOPIC: RIGHTEOUSNESS

SPECIAL TOPIC: FOREVER ('olam)

SPECIAL TOPIC: HOLY, II. C.

This Hebrew CONSTRUCT (BDB 367, KB 364, Qal INFINITIVE CONSTRUCT, NIDOTTE, vol. 2, p. 324, lit. "seal" but Qere (i.e., a textual change suggested by the Masoretic scholars behind the MT) 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
3. Some see this as "fulfill the ministry of the prophets (i.e., their pointing to Jesus)." In this verse "vision" and "prophecy" are hendiadys. He Himself will be among them, no need for others to speak for Him (i.e., Jer. 31:31-34).

The Brown, Driver, and Briggs Lexicon (BDB 871) says "the most holy place" refers to Jerusalem and 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 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 accomplishments. 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

1. in "the new Jerusalem" (Revelation 21)
2. in 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). No longer is a Mosaic sacrificial system or performance covenant necessary. The one ultimate sacrifice has been made!

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 cf. Ezra 7:11-26.

It is just possible that the decree refers to God's sovereign redemptive plan (i.e., prophetic "word," BDB 182; NIDOTTE, vol. 1, p. 913, #2) 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 word/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).

SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN

▣ "Messiah, the Prince" This is "an anointed, a prince." There is no ARTICLE. and no capitalization from the Hebrew text. 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,

1. in the first place, the accent marks of the MT are not inspired, but are Jewish rabbinical traditions
2. 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

SPECIAL TOPIC: ANOINTING IN THE BIBLE

▣ "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
3. the text itself does not tell us why these divisions are made

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
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).

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.

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 "Then after the sixty-two weeks" Remember, the angel divided the 70 sevens (v. 24) into three divisions.

1. seven weeks (v. 25)
2. sixty-two weeks (v. 25)
3. one week (v. 26)

So # 1 and #2 add up the 69 weeks from the restoration of the temple to the coming of Messiah. His life will begin the last week (#2). In the middle of that period the Messiah is "cut off and have nothing."

In v. 27 the text mentions "but in the middle of the week he will. . . ." In this context the PRONOUN referts to Titus. The exact timeline is uncertain. — The beginning of the last week (2 years)

1. Messiah killed (A.D. 30-33?) before city and temple destroyed (A.D. 70)
2. "a war" is mentioned in v. 26 which seems to allude to the Jewish rebellion of A.D. 66-70
3. Titus' or Rome's destruction mentioned in v. 27 is several decades in the future

There is so much ambiguity here that dogmatism is inappropriate!

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)

It must, in fairness, be mentioned that there is such ambiguity in this paragraph (i.e., Dan. 9:24-27), which is considered one of the most difficult texts in the OT, that other historical options are possible. Many scholars prefer to see "the cut off" anointed one as referring not to Jesus but to a Jewish high priest during the time of Antiochus IV's reign, named Onias III. He was killed by Antiochus in 171 B.C. This same person would be "the prince of the covenant" in Dan. 11:22.

This identification is attractive because it fits a seven year period involving Onias III's death and the desecration of the temple by Antiochus in 167 B.C. (see IVP Bible Background Commentary [OT], p. 745).

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 figuratively in Jeremiah.

1. literally of trees, Jer. 6:10; 10:3; 22:7; 46:23
2. imagery 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)!

SPECIAL TOPIC: A SUFFERING MESSIAH

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 II and Antiochus IV, so too, will Titus. Multiple fulfillment prophecy can be seen in

1. the virgin birth, Isa. 7:14; Matt. 1:23 (historical birth in Isaiah's day, cf. Isa. 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 might be

1. Titus (Calvin) who destroys Jerusalem and the temple in A.D. 70. The temple has never been rebuilt!
2. "Prince" refers to national angels in Daniel 10, so this may be a veiled reference to the angel of the Roman Empire.

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!

SPECIAL TOPIC: APOCALYPTIC LITERATURE

▣ "flood" The term "flood" (BDB 1009) has several connotations (there are at least eight different Semitic roots translated "flood" in English). This particular root can denote

1. judgment ‒ Nahum 1:8 (different root but same concept in Genesis 6-9)
2. crisis in one's life ‒ Ps. 32:6; Isa. 43:2 (different root but same concept in Ps. 46:1-3; 69:2; 124:5; 144:7)
3. a restraining force (probably military) in Dan. 11:22

Obviously in this context, #1 fits best. Steve Gregg (www.thenarrowpath.com) states it refers to people

1. invasion ‒ military coming in
2. exile ‒ people being removed

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 (cf. Dan. 2:21)!

The crucial question remains, does "the end" in this verse refer to (1) Antiochus; (2) Titus; or (3) an end-time person? Notice how these suggestions fit the vision of chapter 2.

1. Greece
2. Rome
3. period of the stones destruction of the Gentile world powers

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

1. Jesus (E. J. Young)
2. an end-time Antichrist (H. C. Leupold)
3. the "he" PRONOUN seems to link up to "the Prince who is to come will destroy the city and the sanctuary" of v. 26, which is the Roman general Titus in A.D. 70.

What fluidity!

SPECIAL TOPIC: COVENANT

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

The use of the terms "many" and "all" are often confused in Bible interpretation because they can be synonymous (i.e., Isa. 53:6 vs. 53:11-12 and Rom. 5:18 vs. 5:19).

CHART OF THE THEORIES RELATED TO VERSES 24-27

I am convinced that these verses are focusing on two subjects

1. the city of Jerusalem and the temple will be rebuilt (i.e. second temple)
2. Messiah will come in the 4^th kingdom
   1. the Jews will kill Him
   2. the Jews will be judged by God through Titus
3. these verses refer to past acts, not future acts

For a good discussion of the literary genres of Prophecy and Apocalyptic, see

1. D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Prophecy and Apocalyptic
2. Sandy and Giese, Cracking OT Codes
3. Fee and Stuart, How to Read the Bible for All Its Worth

This is the last of three divisions of the 70 weeks of Dan. 9:24. I think this was the beginning of Jesus' ministry.

▣ "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 (i.e., polluted the temple). It is also what Titus did in A.D. 70.

1. by polluting the temple with Roman idols
2. by destroying the temple itself

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!

This CONSTRUCT is literally "the extremity of abomination" (BDB 489 and 1055). The "extremity" (BDB 489) can refer to

1. the wing of the temple or the horns of the altar
2. 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)
3. in the OT, abominations referred to idol worship (e.g., 1 Kgs. 11:7; 2 Kgs. 23:13; 2 Chr. 15:8)
4. Jesus used this phrase to speak of the coming of the Roman army and the destruction of Jerusalem and the temple (cf. Matt. 24:15; Mark 13:14; Luke 21:20, 21)

In this context #4 fits best.

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. The VERB "makes desolate" (BDB 1030, KB 1563) is used twice in v. 27 and once in v. 26. These verses seem to be parallel. If so, then these verses do not refer to an end-time antichrist. This prophecy deals with the fall of Jerusalem in the first century (culmination of the 70 weeks) and not necessarily any event after that (Steve Gregg, www.thenarrowpath.com)

▣ "decreed" This VERB (BDB 358, KB 356, Niphal PARTICIPLE; see NIDOTTE, vol. 2, p. 286) occurs in both v. 26 and v. 27 (cf. Dan. 11:36). It is used of a decisive decision by God to bring judgment (cf. Isa. 10:23; 28:22). God uses nations and people to bring desolation, destruction, and punishment for covenant violations, but it is God who is the instigator (e.g., Isa. 10:5).

In this context the complete destruction of a wicked person who persecutes God's people is "decreed" by God.

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?

|  Home  |  Old Testament Studies  |  Daniel Table of Contents  |  Previous Section  |  Next Section  |

Copyright © 2014 Bible Lessons International