Daniel9
English Standard Version
1In the of the of , by a , who made the of the —
2in the of his , , , in the the of , according to the of the Lord to the , must before the end of the of , namely, .
3Then I my to the , him by and for with and and .
4I to the Lord my and made , , , the and , who and with those who him and his ,
5we have and done and acted and , your and .
6We have to your the , in your to our , our , and our , and to the of the .
7To you, O , belongs , but to us , as at , to the of , to the of , and to , those who are and those who are , in the to you have them, because of the they have against you.
8 us, O Lord, belongs , to our , to our , and to our , we have against you.
9To the our belong and , we have against him
10and have the of the Lord our by in his , he us his the .
11 has your and , to your . And the and are in the of the of have been us, we have against him.
12He has his , he us and our us, by us a . the there has been anything like has been against .
13As it is in the of , has us; yet we have the of the Lord our , our and by your .
14Therefore the Lord has the and has it us, the Lord our is in the he has , and we have his .
15And , O our , your the of with a , and have a for yourself, as at , we have , we have .
16O , according to your , your and your turn your , your , for our , and for the of our , and your have become a among who are us.
17 therefore, O our , to the of your and to his , and for your own , O , your to your , which is .
18O my , your and . your and our , and the is your . do our you of our , of your .
19O , ; O , . O , pay and . , for your own , O my , your and your are your .
20 was and , my and the of my , and my the Lord my the of my ,
21 I was in , the , I had in the at the , to me in at the of the .
22He made me , with me and , O , I have come to give you and .
23At the of your a , and I have to it to you, you are . Therefore the and the .
24 are your and your , to the , to put an to , and to for , to bring , to both and , and to a .
25 therefore and that the of the to and to the coming of an , a , there shall be . Then for it shall be with and , but in a .
26And the , an shall be and shall have . And the of the who is to shall the and the . Its shall come with a , and to the there shall be . are .
27And he shall make a with for , and for of the he shall to and . And the of shall come one who makes , the is the .
Study Guide
Public-domain commentary and original-language notes for Daniel 9.
Chapter Summary
In this chapter: Daniel considers the time of the captivity. (1-3). His confession of sin, and prayer. (4-19). The revelation concerning the coming of the Messiah. (20-27).
vv1-3
Daniel learned from the books of the prophets, especially from Jeremiah, that the desolation of Jerusalem would continue seventy years, which were drawing to a close. God's promises are to encourage our prayers, not to make them needless; and when we see the performance of them approaching, we should more earnestly plead them with God.
vv4-19
In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependence upon him, our sorrow for sin, and our resolutions against it. It must be our confession, the language of our convictions. Here is Daniel's humble, serious, devout address to God; in which he gives glory to him as a God to be feared, and as a God to be trusted. We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy. Here is a penitent confession of sin, the cause of the troubles the people for so many years groaned under. All who would find mercy must thus confess their sins. Here is a self-abasing acknowledgment of the righteousness of God; and it is evermore the way of true penitents thus to justify God. Afflictions are sent to bring men to turn from their sins, and to understand God's truth. Here is a believing appeal to the mercy of God. It is a comfort that God has been always ready to pardon sin. It is encouraging to recollect that mercies belong to God, as it is convincing and humbling to recollect that righteousness belongs to him. There are abundant mercies in God, not only forgiveness, but forgivenesses. Here are pleaded the reproach God's people was under, and the ruins God's sanctuary was in. Sin is a reproach to any people, especially to God's people. The desolations of the sanctuary are grief to all the saints. Here is an earnest request to God to restore the poor captive Jews to their former enjoyments. O Lord, hearken and do. Not hearken and speak only, but hearken and do; do that for us which none else can do; and defer not. Here are several pleas and arguments to enforce the petitions. Do it for the Lord Christ's sake; Christ is the Lord of all. And for his sake God causes his face to shine upon sinners when they repent, and turn to him. In all our prayers this must be our plea, we must make mention of his righteousness, even of his only. The humble, fervent, believing earnestness of this prayer should ever be followed by us.
vv20-27
An answer was immediately sent to Daniel's prayer, and it is a very memorable one. We cannot now expect that God should send answers to our prayers by angels, but if we pray with fervency for that which God has promised, we may by faith take the promise as an immediate answer to the prayer; for He is faithful that has promised. Daniel had a far greater and more glorious redemption discovered to him, which God would work out for his church in the latter days. Those who would be acquainted with Christ and his grace, must be much in prayer. The evening offering was a type of the great sacrifice Christ was to offer in the evening of the world: in virtue of that sacrifice Daniel's prayer was accepted; and for the sake of that, this glorious discovery of redeeming love was made to him. We have, in verses 24-27, one of the most remarkable prophecies of Christ, of his coming and his salvation. It shows that the Jews are guilty of most obstinate unbelief, in expecting another Messiah, so long after the time expressly fixed for his coming. The seventy weeks mean a day for a year, or 490 years. About the end of this period a sacrifice would be offered, making full atonement for sin, and bringing in everlasting righteousness for the complete justification of every believer. Then the Jews, in the crucifixion of Jesus, would commit that crime by which the measure of their guilt would be filled up, and troubles would come upon their nation. All blessings bestowed on sinful man come through Christ's atoning sacrifice, who suffered once for sins, the just for the unjust, that he might bring us to God. Here is our way of access to the throne of grace, and of our entrance to heaven. This seals the sum of prophecy, and confirms the covenant with many; and while we rejoice in the blessings of salvation, we should remember what they cost the Redeemer. How can those escape who neglect so great salvation!
Key Words
אֶחָד: properly, united, i.e. one; or (as an ordinal) first
שָׁנֶה: a year (as a revolution of time)
דָּֽרְיָוֵשׁ: Darejavesh, a title (rather than name) of several Persian kings
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
אֲחַשְׁוֵרוֹשׁ: Achashverosh (i.e. Ahasuerus or Artaxerxes, but in this case Xerxes), the title (rather than name) of a Persian king
זֶרַע: seed; figuratively, fruit, plant, sowing-time, posterity
מָדַי: Madai, a country of central Asia
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
מָלַךְ: to reign; inceptively, to ascend the throne; causatively, to induct into royalty; hence (by implication) to take counsel
עַל: above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
Cross References
Daniel 9Daniel explicitly states he understood from books Jeremiah's prophecy of seventy years of Babylonian captivity.
Supported by Matthew Henry, Matthew Poole, JFB
God's promise of restoration does not make prayer needless; He still wills to be inquired of.
Supported by Matthew Poole, JFB
The Mosaic covenant required confession of iniquity in exile before God would remember His mercy.
Supported by Matthew Poole, JFB
Identifies Gabriel as the same messenger sent to Daniel in his previous vision.
Supported by JFB
The explicit 'curse' and 'oath' written in the law of Moses for disobeying God's voice.
Supported by Matthew Poole
The Lord fulfilled His word and poured out unprecedented calamity on Jerusalem as warned.
Supported by Matthew Henry, Matthew Poole
Jerusalem's unique covenant status meant her punishment under heaven was uniquely severe.
Supported by JFB
Parallels Messiah being 'cut off, but not for himself' with the suffering Servant's substitutionary death.
Supported by Matthew Henry, JFB
Jesus directly cites the 'abomination of desolation, spoken of by Daniel the prophet.'
Supported by Matthew Henry
Echoes the revelation of Yahweh's character as merciful, gracious, and keeping covenant.
Supported by Matthew Henry
Israel persistently rejected God's messengers and prophets sent out of compassion.
Supported by Matthew Poole
Contrasts human 'righteousnesses' as filthy rags with Daniel's plea based solely on God's great mercies.
Supported by Matthew Henry
All things written in the prophets concerning the Messiah must be fulfilled.
Supported by Matthew Henry
The obedience of one brings the 'everlasting righteousness' predicted by Gabriel.
Supported by Matthew Henry
Relates the timing of Messiah's visitation with the consequences of Jerusalem's rejection.
Supported by JFB
Christ appeared at the end of the age to put away sin by His sacrifice.
Supported by Matthew Henry