The “Hebræi” of his day calculated the490 years or seventy weeks of years from the first year of Darius or B. C539 indeed, but none the less assigned their conclusion to the age of Jesus, even finding his death predicted therein (probably in the יִכָּרֵת מָשִׁיחַ, Daniel 9:26), since they held that “non erit illius imperium, quod putabat se redemturum” (as it should be read, instead of “quod putabant se retenturos,” which is a later emendation). A cycle of 490 years had closed in the Babylonian captivity. מראה is accordingly not the contents of the word spoken, but the form for its communication to Daniel. The ninth hour is the hour when the Lord Jesus was not heard for our sake (Mt 27:45-46). “Thus saith the Lord of hosts, there shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.” Many examples might be produced of such persons as have lived to a great age, in Scaliger’s behalf. Any exact accuracy of chronology would have been far more surprising in a writer of the Maccabean era than round numbers and vague computations. But the final upshot shall be the destruction of abomination. The origin of this legend of the murder of Onias IIl. ), who regards Ezra as the spiritual rebuilder of Jerusalem, and therefore reckons from the year B. C460, locating the baptism of Jesus in the year778 a. u. c, or A. D25; (4) by Weigl (Ueber das wahre Geburts- und. Neither have we hearkened unto thy servants the prophets, which spake in thy Name to our kings, our princes, and oar fathers, and to all the people of the land. ; and also the Prayer of Azariah, Daniel 3:26 et seq. כנף, in itself equivalent to “screen, covering, roof” (from which fund, meaning all others, e.g., wing, tassel, edge, border, etc, are readily derived), might without difficulty become the customary term to designate the roof of the temple or the “pinnacle of the temple” ( Matthew, l.c. Often do we pray and plead for some good, which seems to us a very consummation of blessing; but when we have gained it, we find that there are far larger possessions awaiting us. Tn.). The seven 'weeks' begin with 'the going forth of the commandment to restore and to build Jerusalem,' and end with 'the anointed one, the prince,' and the sixty-two 'weeks' include the building of the city in troublous times (Daniel 9:25). If the verse stood by itself, there would seem little possible difficulty in regard to accepting the old Jewish interpretation which made "the prince" Titus, who was left to carry on the siege of Jerusalem while his father was in Rome, busied with the duties incumbent on the occupant of the imperial throne. The effect that this discovery had upon him is most instructive and also searching for us. John Donne said, I throw myself down in my chamber, & I call in & invite God & his angels thither, & when they are there, I neglect God & his angels, for the noise of a fly, for the rattling of a coach, for the whining of a door. We have to go to the New Testament to find the time-line for the Church, which Jesus gave to us in His Eschatological Discourse of Matthew 24:1-46. And he instructed me and talked with me, and said, “O Daniel, I have now come to make you to make you wise in understanding.” ’. ", The Arabic, "And upon the sanctuary there shall be the abomination of ruin.". (R. He will sit in the Temple of God exalt himself above God. . And when He does it, I"ll say, "All right, I"d never thought of that. Thus the last clause of Daniel 9:14, "For we obeyed not his voice," is expanded into "Yet we have not hearkened unto his voice to walk in the commandments of the Lord, which he hath set before us." 647—a date that falls within the reign of Manasseh. Apostasy of Christendom. ), J. R. Rus (Diss. According to the definite, uniform tradition of the Jews, the holy anointing oil did not exist during the time of the second temple.” The term “anoint,” however, may here be taken in the metaphorical sense of rededicating. God has been faithful to His covenant, but the people have departed from the precepts and judgments of God. You can see this clearly by referring to the chart. (Vv8, 9). Know then, whether you see it or not, that God both does, and will, answer your petitions. (18-31) Commentary on Daniel 5:1-9 (Read Daniel 5:1-9) Belshazzar bade defiance to the judgments of God. Kranichfeld’s remark is incorrect, when he observes that the third pair in the gracious series occupies an inverse relation to the first, in view of its form, inasmuch as the latter proceeds from the antecedent to the consequent, while that method is here reversed (namely, the sealing of prophecy precedes the anointing of the most Holy). 24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. He must cause the sacrifice and oblation to cease. For the seed shall be more prosperous, the vine shall give her fruit, and the ground shall give her encrease, and the heavens shall give their dew, and I will cause the remnant of this people to possess all these things. The last clause is a lapse again into the narrative style. Many scholars believe that the first seventy-week period consisting of forty-nine years began with the call of Nehemiah to rebuild the city of Jerusalem around 445-444 B.C. , "Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God.". The length of the section is mystically given. Seventy weeks] or, 'sevens'—490 years. The year indicated corresponds to b.c. is nearly unintelligible as it stands, though the genesis of each separate clause from a text akin to the Massoretic can be easily understood, "And after seven and seventy and sixty-two, the anointing shall be taken away, and shall not be, and the kingdom of the heathen shall destroy the city and the sanctuary with the Messiah, and his end shall come with wrath, and it shall be warred with war till the time of the end." Thomas Boston of Ettrick, in his Memoirs, mentions the scandal caused by a local minister having been guilty of adultery. Our prophet, as appears in Daniel 9:25 a, regards the destruction of Jerusalem by Nebuchadnezzar, in the year B.C587, as the terminus a quo of the seventy years of desolation, while, on the other hand, Jeremiah uttered his prophecy relating to the seventy years ( Jeremiah 26; cf. Studious in his Bible, as a man of business he is well acquainted with his books. Krit., 1834), v. Lengerke, and Hitzig. The timing of the response is also significant and interesting. This we see, if verses Daniel 9:4-19 of our chapter be read. Not impossibly, before the wall was erected, the city was protected by "a palisade," and would certainly be set up in troublous times. In a sense we would analyze it; but not so as to dissipate the aroma of its sweetly plaintive devotional spirit. Then it seems that the one upon whom the Jews will lean for protection from other enemies will himself become their great enemy. Yet we find prayers made while the first temple was yet standing, as the prayer of Hezekiah (2 Kings 19:15), of Jehoshaphat (2 Chronicles 20:6). With men before us we are thinking of those who can break up but have no power to recover; whereas God can break up, and God can recover. It is true, in this scheme there is made an interval of ten years between the establishment of the Church at Antioch and the visit of Paul to Jerusalem, about the time of Herod’s death; but it is much better to place such an interval, during which no incident of striking moment occurred, after the Gospel had become in a measure rooted in the community, than to intersperse considerable periods of uninteresting silence in its early planting, when matters which, had they transpired afterward, would be passed by as trivial, were of the greatest importance in the history. And then after seventy years you can come back into the land. The prayer was not ended. Cornill says most interpreters explain harootz, from the Targumic, as "ditches." The prayer is resumed during the greater part of this verse. Von Lengerke likewise regards the seven and the sixty-two years as being parallel, but dates them from B. C588. As far as the record goes he was a perfect man. To such purely mundane and secondary matters as close reckoning of dates the Jewish writers show themselves manifestly indifferent. Jud., VI:6, 1). 588 to B.C. Haggai 1:10. Seventy weeks are determined [or, cut off] upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy [or, the Holy of Holies]. be made more apparent to such a being as man than His chastening and severer aspects. 1. The infinitive סור is used as a continuation of the v. This theory consequently postulates a gap of more than a century between the Maccabæan period, which bounds the sixty-two weeks (and to whose sufferings the prophetic descriptions of Daniel 9:26-27 refer), and the time of Christ, the “anointed one who was to be cut off,” Daniel 9:26 a, which interval was unnoticed by the prophet, in harmony with the law of perspective vision.[FN62]. Thus God, in His kindness to His children, often far exceeds their prayers in the answers He sends them. The rendering of the clause would be thus, "and upon the temple the abomination of desolation." The street shall be built again. 1. He talked with him (Daniel 9:22), talked familiarly with him, as one friend talks with another, that his terror might not make him afraid. The prince who is to come = Titus who destroyed the temple(ad 70). 2. Instrumentally, it was brought about by the folly of Rehoboam, but, says God, "This thing is done of Me" ( 2 Chronicles 11:4). The author of the Epistle to the Hebrews (Jeremiah 8:8) quotes this passage as Messianic, and as proving that sacrifice and offering had ceased with Christ's sacrifice of himself. And what was the result of this presentation? [“The expression is derived from the custom of falling down before God in prayer.”—Keil.] Daniel 9:10. And we find, accordingly, that when Christ came he was generally looked for as the consolation of Israel, and redemption in Jerusalem by him, Luke 2:25,38. The gospel is not a revelation of new mercy, but a new revelation of God's eternal mercy (Psalms 136:1). The other four may be reckoned to the death of Nehemiah, but the date of his death is lost. seems to have read malkoo instead of homlak—"reigned over the kingdom of the Chaldeans. The one appears at the end of 7, and the other at the end of 69 'weeks.' And that particular prophecy was in Jeremiah, chapter25, verses Daniel 9:11, and Daniel 9:12 . based on ancient historical accounts, which would be around 445 B.C. Daniel 9:15; Nehemiah 9:10; Jeremiah 25:18, etc. And he hath confirmed his words, which he spake. There was yet a further aggravation of their guilt which Daniel confesses. Animamque in vulnere ponit--He inflicts the wound and dies. 1:9 "God granted" This verse, like v. 17, shows God's presence and purpose in the The repetition of the vocative in the nineteenth verse is omitted, but "Zion" and "Israel" are inserted after "city" and "people" respectively. Daniel 9:19; Luke 11:10-13). Von Lengerke, Hengstenberg, Pusey: "And over the edge [or, pinnacle] of abominations [cometh] the desolator"; -which they understand to mean that Antiochus will rule over the Temple defiled by heathen rites. Hengstenberg ('Christology,' 3:128) says, "There can be no doubt that motza dabar signifies the issue of the decree." You are righteous." Apparently, there was no desire to turn from their iniquities and understand the truth. . How can those escape who neglect so great salvation! The answer, a divine messenger sent to inform him of what should afterwards take place. u. kl. Abraham is the friend of God and therefore Shall I hide from Abraham that thing which I do? The constant experience of Daniel through his whole life in Babylon. Daniel is instructed that, though a remnant of God"s people may be restored to the Land, and the Temple and City rebuilt in his day, as recorded in the Books of Ezra and Nehemiah, yet this revival by no means ends the captivity of Israel, nor delivers Jerusalem from Gentile oppression. They did not probably include the whole collection of O-T. writings, the Torah, Nebiim, and Kethubim (as v. Lengerke, Hitzig, Ewald, and other defenders of the Maccabæan origin of the book suppose), nor were they limited to the letter of Jeremiah ( Jeremiah 29, although the plural הַסְּפָרִים might, without difficulty, designate a single letter; cf. 116]. The most marked case is the collocation, "man of Judah, and inbabitants of Jerusalem." This phrase is used repeatedly in Jeremiah 7:1-34. of the temple. Called here a man because that was his appearance (Daniel 8:15-17). The further assumption, however, that the Babylonian Jewish community would take such a cumbrous device as the apocryphal Book of Baruch to convey their advice to the Jews of Jerusalem, to avoid rebellion, is a strange one for a man of Ewald's acuteness. To Nehemiah, in the twentieth year of the reign of Artaxerxes, was there a positive command given to build the wall of Jerusalem. The more verbose and diffuse style of these prayers, and especially of those found in Nehemiah and Baruch, is of itself sufficient to arouse the suspicion at a glance, that Daniel’s prayer, with its comprehensive brevity and freshness, must be the original (cf. ", Theodotion and the ancient translators render it "a Holy of Holies." Dan ). the seven years of service. Once and again Daniel urges his request "for the Lord's sake"—"for thine own sake, O my God." Second, if a 'week' equals seven years, the timetable of 490 years does not correspond exactly with the historical record of events, no matter what meaning we give to the symbols or what method of chronological reckoning we use. Cf. [FN13]—To what passage in Jeremiah’s prophecies, then, does Daniel allude? He besought the Lord that the reproaches which had fallen on Jerusalem be put away, and, as men of vision had so often done, he based his plea on the honor of the Lord. All that is required of US is to understand, and consider, and believe what is thus written for our learning. This period, which must not be calculated with mathematical exactness, but is to be interpreted spiritually, denotes a jubilee cycle, that has grown from a period of fifty years into one of more than150 years, since Christ was born160 years after the date of its beginning (p 131 et seq.). Daniel 9:22-23. His consistency and symmetry of character. Others, however, both ancient (like Eusebius) and modern (like Gratz), prefer to explain the term of the anointed Jewish high priest, Joshua, the son of Jozadak. Jeremiah's prophecy of restoration (Jeremiah 29:10-14; Jeremiah 31:38-40), viewed as delivered at the time of the captivity. Archbishop Usher reckons the whole of the seventy weeks from the twentieth year of Artaxerxes; but here Daniel divides that period into three; seven weeks—sixty two weeks—and one week. (, ), But not for himself] RV 'and shall have nothing,' an obscure phrase, meaning perhaps,' shall have no legitimate successor.' The events of the seventieth week begin with the words “and the end thereof shall be with a flood,” which should be, as in the RV, “his” end, not “the” end, for the allusion is still to the “prince that shall come,” i.e., the Antichrist. See especially Bleek, Jahrb. It is clear that the finishing of transgression, the end of sins and the covering of iniquity has a special meaning for Israel as a nation. He healeth the broken in heart, and bindeth up their wounds" ( ). In the past nineteen centuries war has been the prominent feature. Now Daniel isn"t pointing the finger at others in a holier-than-thou kind of a thing, and said, "God, they"re horrible sinners. The visible reconciliation between God and Israel (implied in the restoration of the Jews) was a type of a more complete reconciliation when sin should be purged away. All these render שִׁקּוּצִים מְשֹׁמֵם by “abominations of desolation” ( 1 Maccabees, l. c, τὸ βδέλυγμα τῆς ἐρημώσεως; Sept, Theodot, βδέλυγμα τῶν ἐρημώσεων; Vulg, abominatio desolationis), which probably resulted from the influence of primitive traditions that were certainly correct in the main. Is it necessary, after an inquiry inevitably tedious, and of little or no apparent spiritual profit or significance, to enter further into the intolerably and interminably perplexed and voluminous discussions as to the beginning, the ending, and the exactitude of the seventy weeks? Paul's testimony of himself and others, including Daniel, in their natural condition as the fallen children of Adam, apart from divine renewing grace, is, "Foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another;" "Children of wrath even as others" (Tit ; Eph 2:3). And this is it which is here largely foretold, that the Jews who returned out of captivity might not be overmuch lifted up with the rebuilding of their city and temple, because in process of time they would be finally destroyed, and not as now for seventy years only, but might rather rejoice in hope of the coming of the Messiah, and the setting up of his spiritual kingdom in the world, which should never be destroyed. ); and if not Onias, but Seleucus Philopater is to be understood as denoted by the “anointed one who was cut off,” as Bleek, Maurer, Roesch, v. Lengerke, Hitzig, etc, contend, the chronological discrepancy becomes still greater. To the consolation of Daniel. The Revised Version is very different here, "And even unto the consummation, and that determined, shall wrath be poured out upon the desolator." Pelop., iv50. (V:27). It is not long but strong prayers that prevail with Him. Every thing that might be supposed to influence the Deity is brought forward as a plea, to incline him to have mercy on his afflicted people: the consideration of God’s former mercies to them in Egypt [Note: ver. Because it must be understood of the reign of the same Darius, when the jews lived in ceiled houses, and the temple laid waste, which was the reason they were afflicted with a general scarcity. ), Hengstenberg (Christol., III1, p19 sq, 2d ed. THE FOUNDATION OF THE PRAYER. [FN32] Several expositors attempt to substantiate the direct Messianic interpretation of מַשִׁיחַ נָגִיד, by placing the seven weeks referred to in this passage after the sixty-two weeks which follow (Von Hofmann, Wieseler in the Göttinger Gelehrten-Anzeigen. In other words, there is a long ellipsis between the close of the sixty-ninth and the beginning of the seventieth week, indeed, the whole of the Christian age, of which more will be said later. Numbers 30:14-15.—Instead of דְּבָרָיו the Keri has דְּבָרוֹ, referring back to the curse, Daniel 9:11; but all the ancient versions and also the parallels Nehemiah 9:8; Baruch 2:3 support the plural.—Against us, and against our judges; literally “over us,” etc. 5:31 Darius the son of Ahasuerus, by descent a #[ch. Later in Daniel's ministry the angel Gabriel visited him and revealed to him the interpretation of Jeremiah's seventy-year prophecy of Israel's Babylonian Captivity. The touch means the end of Daniel's prayer. "Wrath," or "devastation," seems to be the best meaning of the word. The seven years. His amiability and sweetness of disposition were such as to gain for him the favour and attachment of the officer in the palace, under whose charge he and the other Jewish youths were placed.
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