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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Размышления пророка Даниила в первый год правления Дария Мидянина об исполнении пророчества Иеремии об окончании Вавилонского плена. 3-19. Молитва Даниила за народ еврейский и за Иерусалим. 20-23. Явление Ангела Гавриила. 24-27. Откровение о 70-и седьминах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Daniel's prayer for the restoration of the Jews who were in captivity, in which he confesses sin, and acknowledges the justice of God in their calamities, but pleads God's promises of mercy which he had yet in store for them, ver. 1-19. II. An immediate answer sent him by an angel to his prayer, in which, 1. He is assured of the speedy release of the Jews out of their captivity, ver. 20-23. And, 2. He is informed concerning the redemption of the world by Jesus Christ (of which that was a type), what should be the nature of it and when it should be accomplished, ver. 24-27. And it is the clearest, brightest, prophecy of the Messiah, in all the Old Testament.
Adam Clarke: Commentary on the Bible - 1831
Daniel, understanding from the prophecies of Jeremiah that the seventy years' captivity was now terminating, pours out his soul in fervent prayer to God, and earnestly supplicates pardon and restoration for his captive people, Dan 9:1-12. When thus supplicating God in behalf of Israel, the angel Gabriel is sent to inform him of the seventy prophetic weeks, or four hundred and ninety natural years, which should elapse from the date of the edict to rebuild Jerusalem and the temple to the death of the Messiah, Dan 9:20-27; a prophecy most exactly fulfilled by the event, according to the computation of the best chronologers. Dean Prideaux states the commencement of these seventy prophetic weeks to have been in the month Nisan, in the year of the Julian period 4256, which corresponds with A.M. 3546, b.c. 458, according to the Usherian account. How awfully are the Jews blinded, who, in contradiction to so clear a prophecy, still expect the Messiah who was cut off, and, after suffering, is entered into his glory!
Albert Barnes: Notes on the Bible - 1834
9:0: Analysis of the Chapter
This chapter is properly divided into three parts, or comprises three things:
I. The inquiry of Daniel into the time that the desolations of Jerusalem were to continue, and his determination to seek the Lord, to pray that his purpose in regard to the restoration of the city and temple might be speedily accomplished, Dan 9:1-3. Daniel says Dan 9:1, that this occurred in the first year of Darius of the seed of the Medes. He was engaged in the study of the books of Jeremiah. He learned from these books that seventy years were to elapse during which the temple, the city, and the land were to be desolate. By a calculation as to the time when this commenced, he was enabled to ascertain the period when it would close, and he found that that period was near, and that, according to the prediction, it might be expected that the time of the restoration was at hand. His mind was, of course, filled with the deepest solicitude. It would seem not improbable that he did not perceive any preparation for this, or any tendency to it, and it could not but be that he would be filled with anxiety in regard to it.
He does not appear to have entertained any doubt that the predictions would be fulfilled, and the fact that they were so clear and so positive was a strong reason why he should pray, and was the reason why he prayed so earnestly at this time. The prayer which he offered is an illustration of the truth that men will pray more earnestly when they have reason to suppose that God intends to impart a blessing, and that an assurance that an event is to occur is one of the strongest encouragements and incitements to prayer. So men will pray with more faith when they see that God is blessing the means of restoration to health, or when they see indications of an abundant harvest; so they will pray with the more fervour for God to bless his Word when they see evidences of a Rev_ival of religion, or that the time has come when God is about to display his power in the conversion of sinners; and so undoubtedly they will pray with the more earnestness as the proofs shall be multiplied that God is about to fulfill all his ancient predictions in the conversion of the whole world to himself. A belief that God intends to do a thing is never any hinderance to real prayer; a belief that he is in fact about to do it does more than anything else can do to arouse the soul to call with earnestness on his name.
II. The prayer of Daniel, Dan. 9:4-19. This prayer is remarkable for its simplicity, its fervour, its appropriateness, its earnestness. It is a frank confession that the Hebrew people, in whose name it was offered, had deserved all the calamities which had come upon them, accompanied with earnest intercession that God would now hear this prayer, and remove the judgments from the people, and accomplish his purpose of mercy toward the city and temple. The long captivity of nearly seventy years; the utter desolation of the city and temple during that time; the numberless privations and evils to which during that period they had been exposed, had demonstrated the greatness of the sins for which these calamities had come upon the nation, and Daniel now, in the name, and uttering the sentiments, of the captive people, confessed their guilt, and the justness of the Divine dealings with them. Never has there been an instance in which punishment has had more of its designed and appropriate effect than in prompting to the sentiments which are uttered in this prayer: and the prayer, therefore, is just the expression of what we "should" feel when the hand of the Lord has been long and severely laid upon us on account of our sins. The burden of the prayer is confession; the object which he who offers it seeks is, that God would cause the severity of his judgments to cease, and the city and temple to be restored. The particular points in the prayer will be more appropriately elucidated in the exposition of this part of the chapter.
III. The answer to the prayer, Dan 9:20-27. The principal difficulty in the exposition of the chapter is in this portion; and indeed there is perhaps no part of the prophecies of the Old Testament that is, on some accounts, more difficult of exposition, as there is, in some respects, none more clear, and none more important. It is remarkable, among other things, as not being a direct answer to the prayer, and as seeming to have no bearing on the subject of the petition - that the city of Jerusalem might be rebuilt, and the temple restored; but it directs the mind onward to another and more important event - the coming of the Messiah, and the final closing of sacrifice and oblation, and a more entire and enduring destruction of the temple and city, after it should have been rebuilt, than had yet occurred. To give this information, an angel - the same one whom Daniel had seen before - was sent forth from heaven, and came near to him and touched him, and said that he was commissioned to impart to him skill and understanding, Dan 9:20-23. "The speediness of his coming indicates a joyful messenger. The substance of that message is as follows: As a compensation for the seventy years in which the people, the city, and the temple had been entirely prostrate, seventy weeks of years, seven times seventy years of a renewed existence would be secured to them by the Lord; and the end of this period, far from bringing the mercies of God to a close, would for the first time bestow them on the theocracy in their complete and full measure." - Hengstenberg, "Christology," it. 293. The "points" of information which the angel gives in regard to the future condition of the city are these:
(a) That the whole period determined in respect to the holy city, to finish transgression, and to make an end of sins, and to make reconciliation for the people, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy, was seventy weeks - evidently seventy prophetic weeks, that is, regarding each day as a year, four hundred and ninety years, Dan 9:24. The time when this period would "commence" - the "terminus a quo" - is not indeed distinctly specified, but the fair interpretation is, from that time when the vision appeared to Daniel, the first year of Darius, Dan 9:1. The literal meaning of the phrase "seventy weeks," according to Prof. Stuart ("Hints on the Interpretation of Prophecy," p. 82), is seventy sevens, that is, seventy sevens of years, or four hundred and ninety years. "Daniel," says he, "had been meditating on the accomplishment of the seventy years of exile for the Jews, which Jeremiah had predicted. At the close of the fervent supplication for the people which he makes, in connection with his meditation, Gabriel appears, and announces to him that'" seventy sevens" are appointed for his people,' as it respects the time then future, in which very serious and very important events are to take place. Daniel had been meditating on the close of the seventy years of Hebrew exile, and the angel now discloses to him a new period of seventy times seven, in which still more important events are to take place."
(b) This period of seventy sevens, or four hundred and ninety years, is divided by the angel into smaller portions, each of them determining some important event in the future. He says, therefore Dan 9:25, that from the going forth of the command to rebuild the temple, until the time when the Messiah should appear, the whole period might be divided into two portions - one of "seven sevens," or forty-nine years, and the other of "threescore and two sevens" - sixty-two sevens, or four hundred and thirty-four years, making together four hundred and eighty-three years. This statement is accompanied with the assurance that the "street would be built again, and the wall, even in troublous times." Of these periods of seven weeks, sixty-two weeks, and one week, the close of the first is distinguished by the completion of the rebuilding of the city; that of the second by the appearing of the Anointed One, or the Messiah, the Prince; that of the third by the finished confirmation of the covenant with the many for whom the saving blessings designated in Dan 9:24, as belonging to the end of the whole period, are designed. The last period of one week is again divided into two halves. While the confirmation of the covenant extends through it, from beginning to end, the cessation of the sacrifice and meat-offering, and the death of the Anointed One, on which this depends, take place in the middle of it.
(c) The Messiah would appear after the seven weeks - reaching to the time of completing the rebuilding of the city - and the sixty-two weeks following that (that is, sixty-nine weeks altogether) would have been finished. Throughout half of the other week, after his appearing, he would labor to confirm the covenant with many, and then die a violent death, by which the sacrifices would be made to cease, while the confirmation of the covenant would continue even after his death.
(d) A people of a foreign prince would come and destroy the city and the sanctuary. The end of all would be a "flood" - an overflowing calamity, until the end of the desolations should be determined, Dan 9:26-27. This fearful desolation is all that the prophet sees in the end, except that there is an obscure intimation that there would be a termination of that. But the design of the vision evidently did not reach thus far. It was to show the series of events after the rebuilding of the city and temple up to the time when the Messiah would come; when the great atonement would be made for sin, and when the oblations and sacrifices of the temple would finally cease; cease in fact and naturally, for the one great sacrifice, superseding them all, would have been offered and because the people of a foreign prince would come and sweep the temple and the altar away.
The design of the whole annunciation is, evidently, to produce consolation in the mind of the prophet. He was engaged in profound meditation on the present state, and the long-continued desolations of the city and temple. He gave his mind to the study of the prophecies to learn whether these desolations were not soon to end. He ascertained beyond a doubt that the period drew near. He devoted himself to earnest prayer that the desolation might not longer continue; that God, provoked by the sins of the nation, would no longer execute his fearful judgments, but would graciously interpose, and restore the city and temple. He confessed ingenuously and humbly the sins of his people; acknowledged that the judgments of God were just but pleaded earnestly, in view of his former mercies to the same people, that he would now have compassion, and fulfill his promises that the city and temple should be restored.
An answer is not given "directly," and in the exact form in which it might have been hoped for; but an answer is given, in which it is "implied" that these blessings so earnestly sought would be bestowed, and in which it is "promised" that there would be far greater blessings. It is "assumed" in the answer Dan 9:25 that the city would be rebuilt, and then the mind is directed onward to the assurance that it would stand through seven times seventy years - seven times as long as it had now been desolate, and that "then" what had been the object of the desire of the people of God would be accomplished; that for which the city and temple had been built would be fulfilled - the Messiah would come, the great sacrifice for sin would be made, and all the typical arrangements of the temple would come to an end. Thus, in fact, though not in form, the communication of the angel was an answer to prayer, and that occurred to Daniel which often occurs to those who pray - that the direct prayer which is offered receives a gracious answer, and that; there accompanies the answer numberless other mercies which are drawn along in the train; or, in other words, that God gives us manymore blessings than we ask of him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Dan 9:1, Daniel, considering the time of the captivity, Dan 9:3, makes confession of sins, Dan 9:16. and prays for the restoration of Jerusalem; Dan 9:20, Gabriel informs him of the seventy weeks.
Carl Friedrich Keil and Franz Delitzsch

The Seventy Weeks
In the first year of Darius the Median, Daniel, by a diligent study of the prophecies of Jeremiah as to the number of years during which Jerusalem must lie desolate (Dan 9:1, Dan 9:2), was led to pour forth a penitential prayer, in which he acknowledges the justice of the divine chastisement which hung over Israel on account of their sins, and entreats the mercy of God in behalf of his people (vv. 3-19). In consequence of this prayer, the angel Gabriel (Dan 9:20-23) must pass over his people and the holy city before the consummation of the kingdom of God.
John Gill
INTRODUCTION TO DANIEL 9
This chapter contains a prayer of Daniel, and the answer to it. The time, occasion, and manner of his prayer, or circumstances of it, are observed, Dan 9:1, the parts of it, an address unto God, under various suitable epithets and characters, Dan 9:4 confession of sin, of his own, of the inhabitants of the land, kings, princes, and people, which are largely dwelt upon and exaggerated, Dan 9:5 and petitions for mercy, Dan 9:16, then the answer follows; the time when it was ordered and given, and the person by whom it was sent, are expressed, Dan 9:20 who delivered to him the vision of the seventy weeks to be considered by him; in which both the work of the Messiah, and the time of his coming, are clearly pointed out, Dan 9:24.
9:19:1: Յամին առաջնորդի Դարեհի որդւոյ Արշաւրայ ՚ի զաւակէ՛ Մարաց, որ թագաւորեաց ՚ի թագաւորութեանն Քաղդեացւոց[12216]։ [12216] Ոմանք. Յամին առաջներորդի։
1 «Մարերի սերնդից Արշաւիրի որդու՝ Դարեհի առաջին տարում, որ թագաւորեց քաղդէացիների թագաւորութեան մէջ,
9 Ասուերոսի որդին Դարեհ, որ Մարերու սերունդէն էր, Քաղդէացիներու պետութեան վրայ թագաւոր եղաւ։
Յամին առաջնորդի Դարեհի որդւոյ [152]Արշաւրայ ի զաւակէ Մարաց, որ թագաւորեաց ի թագաւորութեանն Քաղդէացւոց:

9:1: Յամին առաջնորդի Դարեհի որդւոյ Արշաւրայ ՚ի զաւակէ՛ Մարաց, որ թագաւորեաց ՚ի թագաւորութեանն Քաղդեացւոց[12216]։
[12216] Ոմանք. Յամին առաջներորդի։
1 «Մարերի սերնդից Արշաւիրի որդու՝ Դարեհի առաջին տարում, որ թագաւորեց քաղդէացիների թագաւորութեան մէջ,
9 Ասուերոսի որդին Դարեհ, որ Մարերու սերունդէն էր, Քաղդէացիներու պետութեան վրայ թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:19:1 В первый год Дария, сына Ассуирова, из рода Мидийского, который поставлен был царем над царством Халдейским,
9:1 ἔτους ετος year πρώτου πρωτος first; foremost ἐπὶ επι in; on Δαρείου δαρειος the Ξέρξου ξερξης from; away τῆς ο the γενεᾶς γενεα generation τῆς ο the Μηδικῆς μηδικη who; what ἐβασίλευσαν βασιλευω reign ἐπὶ επι in; on τὴν ο the βασιλείαν βασιλεια realm; kingdom τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos
9:1 בִּ bi בְּ in שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year אַחַ֗ת ʔaḥˈaṯ אֶחָד one לְ lᵊ לְ to דָרְיָ֛וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius בֶּן־ ben- בֵּן son אֲחַשְׁוֵרֹ֖ושׁ ʔᵃḥašwērˌôš אֲחַשְׁוֵרֹושׁ Ahasuerus מִ mi מִן from זֶּ֣רַע zzˈeraʕ זֶרַע seed מָדָ֑י māḏˈāy מָדַי Media אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָמְלַ֔ךְ homlˈaḵ מלך be king עַ֖ל ʕˌal עַל upon מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship כַּשְׂדִּֽים׃ kaśdˈîm כַּשְׂדִּים Chaldeans
9:1. in anno primo Darii filii Asueri de semine Medorum qui imperavit super regnum ChaldeorumIn the first year of Darius, the son of Assuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans:
1. In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
9:1. In the first year of Darius, the son of Ahasuerus, of the offspring of the Medes, who ruled over the kingdom of the Chaldeans,
9:1. In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
[176] In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans:

9:1 В первый год Дария, сына Ассуирова, из рода Мидийского, который поставлен был царем над царством Халдейским,
9:1
ἔτους ετος year
πρώτου πρωτος first; foremost
ἐπὶ επι in; on
Δαρείου δαρειος the
Ξέρξου ξερξης from; away
τῆς ο the
γενεᾶς γενεα generation
τῆς ο the
Μηδικῆς μηδικη who; what
ἐβασίλευσαν βασιλευω reign
ἐπὶ επι in; on
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
9:1
בִּ bi בְּ in
שְׁנַ֣ת šᵊnˈaṯ שָׁנָה year
אַחַ֗ת ʔaḥˈaṯ אֶחָד one
לְ lᵊ לְ to
דָרְיָ֛וֶשׁ ḏoryˈāweš דָּרְיָוֶשׁ Darius
בֶּן־ ben- בֵּן son
אֲחַשְׁוֵרֹ֖ושׁ ʔᵃḥašwērˌôš אֲחַשְׁוֵרֹושׁ Ahasuerus
מִ mi מִן from
זֶּ֣רַע zzˈeraʕ זֶרַע seed
מָדָ֑י māḏˈāy מָדַי Media
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָמְלַ֔ךְ homlˈaḵ מלך be king
עַ֖ל ʕˌal עַל upon
מַלְכ֥וּת malᵊḵˌûṯ מַלְכוּת kingship
כַּשְׂדִּֽים׃ kaśdˈîm כַּשְׂדִּים Chaldeans
9:1. in anno primo Darii filii Asueri de semine Medorum qui imperavit super regnum Chaldeorum
In the first year of Darius, the son of Assuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans:
9:1. In the first year of Darius, the son of Ahasuerus, of the offspring of the Medes, who ruled over the kingdom of the Chaldeans,
9:1. In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Первый год правления Дария Мидянина (538-537: г. до Р. X.) был вместе с тем и годом падения Вавилонской империи (5:30-31). И так как последнее событие поставлено у пророка Иеремии в прямую связь с окончанием семидесятилетнего вавилонского плена (Иер 25:9-12), то предсказание Иеремии и обратило теперь на себя особенное внимание Даниила (синодальное "сообразил" евр. "биноти" - "обратил внимание"). Он подолгу останавливался на нем своей мыслью. Вавилон пал; 70: лет плена подходят к концу, а между тем народ еврейский находится еще в рабстве. Что же это значит? Как видно из 15-19: ст. Даниил не сомневается ни в истинности предсказания Иеремии, ни в том, что настало время его выполнения. Его мучит и тревожит мысль, не замедляется ли исполнение пророчества греховностью народа. И так как она имела достаточные основания (ст. 16, 18), то размышления над пророчеством Иеремии и привели Даниила к молитве о прощении народа и просьбе отвратить тяготеющий над Иерусалимом гнев (ст. 16, 20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; 2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. 3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
We left Daniel, in the close of the foregoing chapter, employed in the king's business; but here we have him employed in better business than any king had for him, speaking to God and hearing from him, not for himself only, but for the church, whose mouth he was to God, and for whose use the oracles of God were committed to him, relating to the days of the Messiah. Observe, 1. When it was that Daniel had this communion with God (v. 1), in the first year of Darius the Mede, who was newly made king of the Chaldeans, Babylon being conquered by him and his nephew, or grandson, Cyrus. In this year the seventy years of the Jews' captivity ended, but the decree for their release was not yet issued out; so that this address of Daniel's to God seems to have been ready in that year, and, probably, before he was cast into the lions' den. And one powerful inducement, perhaps, it was to him then to keep so close to the duty of prayer, though it cost him his life, that he had so lately experienced the benefit and comfort of it. 2. What occasioned his address to God by prayer (v. 2): He understood by books that seventy years was the time fixed for the continuance of the desolations of Jerusalem. v. 2. The book by which he understood this was the book of the prophecies of Jeremiah, in which he found it expressly foretold (Jer. xxix. 10), After seventy years be accomplished in Babylon (and therefore they must be reckoned from the first captivity, in the third year of Jehoiakim, which Daniel had reason to remember by a good token, for it was in that captivity that he was carried away himself, ch. i. 1), I will visit you, and perform my good word towards you. It was likewise said (Jer. xxv. 11), This whole land shall be seventy years a desolation (chorbath), the same word that Daniel here uses for the desolations of Jerusalem, which shows that he had that prophecy before him when he wrote this. Though Daniel was himself a great prophet, and one that was well acquainted with the visions of God, yet he was a diligent student in the scripture, and thought it no disparagement to him to consult Jeremiah's prophecies. He was a great politician, and prime-minister of state to one of the greatest monarchs upon earth, and yet could find both heart and time to converse with the word of God. The greatest and best men in the world must not think themselves above their Bibles. 3. How serious and solemn his address to God was when he understood that the seventy years were just upon expiring (for it appears, by Ezekiel's dating of his prophecies, that they exactly computed the years of their captivity), then he set his face to seek God by prayer. Note, God's promises are intended, not to supersede, but to excite and encourage, our prayers; and, when we see the day of the performance of them approaching, we should the more earnestly plead them with God and put them in suit. So Daniel did here; he prayed three times a day, and, no doubt, in every prayer made mention of the desolations of Jerusalem; yet he did not think that enough, but even in the midst of his business set time apart for an extraordinary application to Heaven on Jerusalem's behalf. God had said to Ezekiel that though Daniel, among others, stood before him, his intercession should not prevail to prevent the judgment (Ezek. xiv. 14), yet he hopes, now that the warfare is accomplished (Isa. xl. 2), his prayer may be heard for the removing of the judgment. When the day of deliverance dawns it is time for God's praying people to bestir themselves; something extraordinary is then expected and required from them, besides their daily sacrifice. Now Daniel sought by prayer and supplications, for fear lest the sins of the people should provoke him to defer their deliverance longer than was intended, or rather that the people might be prepared by the grace of God for the deliverance now that the providence of God was about to work it out for them. Now observe, (1.) The intenseness of his mind in this prayer; I set my face unto the Lord God to seek him, which denotes the fixedness of his thoughts, the firmness of his faith, and the fervour of his devout affections, in the duty. We must, in prayer, set God before us, an set ourselves as in his presence; to him we must direct our prayer and must look up. Probably, in token of his setting his face towards God, he did, as usual, set his face towards Jerusalem, to affect his own heart the more with the desolations of it. (2.) The mortification of his body in this prayer. In token of his deep humiliation before God for his own sins, and the sins of his people, and the sense he had of his unworthiness, when he prayed he fasted, put on sackcloth, and lay in as hes, the more to affect himself with the desolations of Jerusalem, which he was praying for the repair of, and to make himself sensible that he was now about an extraordinary work.
Adam Clarke: Commentary on the Bible - 1831
9:1: In the first year on Darius - This is the same Darius the Mede, spoken of before, who succeeded Belshazzar, king of the Chaldeans. See Dan 5:31.
Albert Barnes: Notes on the Bible - 1834
9:1: In the first year of Darius - See the notes at Dan 5:31, and Introuction to Dan. 6 Section II. The king here referred to under this name was Cyaxares II, who lived between Astyages and Cyrus, and in whom was the title of king. He was the immediate successor of Belshazzar, and was the predecessor of Cyrus, and was the first of the foreign princes that reigned over Babylon. On the reasons why he is called in Daniel Darius, and not Cyaxares, see the Introduction to Dan. 6, Section II. Of course, as he preceded Cyrus, who gave the order to rebuild the temple Ezr 1:1, this occurred before the close of the seventy years of the captivity.
The son of Ahasuerus - Or the son of Astyages. See Introduction to Dan. 6 Section II. It was no unusual thing for the kings of the East to have several names, and one writer might refer to them under one name, and another under another.
Of the seed of the Medes - Of the race of the Medes. See as above.
Which was made king over the realm of the Chaldeans - By conquest. He succeeded Belshazzar, and was the immediate predecessor of Cyrus. Cyaxares II ascended the throne of Media, according to the common chronology, 561 b. c. Babylon was taken by Cyrus, acting under the authority of Cyaxares, 538 b. c., and, of course, the reign of Cyaxares, or Darius, over Babylon commenced at that point, and that would be reckoned as the "first year" of his reign. He died 536 b. c., and Cyrus succeeded him; and as the order to rebuild the temple was in the first year of Cyrus, the time referred to in this chapter, when Daniel represents himself as meditating on the close of the captivity, and offering this prayer, cannot long have preceded that order. He had ascertained that the period of the captivity was near its close, and he naturally inquired in what way the restoration of the Jews to their own land was to be effected, and by what means the temple was to be rebuilt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: am 3466, bc 538
Darius: Dan 1:21, Dan 5:31, Dan 6:1, Dan 6:28, Dan 11:1
Ahasuerus: This was the Astyages of the heathen historians; as we learn from Tobit 14:15, where the taking of Nineveh is ascribed to Nebuchadnezzar and Assuerus, who were the same with Nabopolassar and Astyages.
which: or, in which he, etc
Carl Friedrich Keil and Franz Delitzsch
9:1
Dan 9:1 and Dan 9:2 mention the occasion on which the penitential prayer (vv. 3-19) was offered, and the divine revelation following thereupon regarding the time and the course of the oppression of the people of God by the world-power till the completion of God's plan of salvation.
Regarding Darius, the son of Ahasverosch, of the race of the Medes, see under Dan 6:1. In the word המלך the Hophal is to be noticed: rex constitutus, factus est. It shows that Darius did not become king over the Chaldean kingdom by virtue of a hereditary right to it, nor that he gained the kingdom by means of conquest, but that he received it (קבּל, Dan 6:1) from the conqueror of Babylon, Cyrus, the general of the army. The first year of the reign of Darius the Mede over the Chaldean kingdom is the year 538 b.c., since Babylon was taken by the Medes and Persians under Cyrus in the year 539-538 b.c. According to Ptolemy, Cyrus the Persian reigned nine years after Nabonadius. But the death of Cyrus, as is acknowledged, occurred in the year 529 b.c. From the nine years of the reign of Cyrus, according to our exposition, two years are to be deducted for Darius the Mede, so that the reign of Cyrus by himself over the kingdom which he founded begins in the year 536, in which year the seventy years of the Babylonish exile of the Jews were completed; cf. The exposition under Dan 1:1 with the chronological survey in the Com. on the Books of the Kings.
The statement as to the time, Dan 9:1, is again repeated in the beginning of Dan 9:2, on account of the relative sentence coming between, so as to connect that which follows with it. We translate (in Dan 9:2), with Hgstb., Maur., Hitzig, "I marked, or gave heed, in the Scriptures to the number of the years," so that מספּר (number) forms the object to בּינתי (I understood); cf. Prov 7:7. Neither the placing of בּספרים (by books) first nor the Atnach under this word controvert this view; for the object is placed after "by books" because a further definition is annexed to it; and the separation of the object from the verb by the Atnach is justified by this consideration, that the passage contains two statements, viz., that Daniel studied the Scriptures, and that his study was directed to the number of the years, etc. בּספרים, with the definite article, does not denote a collection of known sacred writings in which the writings of Jeremiah were included, so that, seeing the collection of the prophets cannot be thought of without the Pentateuch, by this word we are to understand (with Bleek, Gesenius, v. Leng., Hitzig) the recognised collection of the O.T. writings, the Law and the Prophets. For הסּפרים, τὰ βιβλιά, is not synonymous with הכּתוּבים, αἱ γραφαί, but denotes only writings in the plural, but does not say that these writings formed already a recognised collection; so that from this expression nothing can be concluded regarding the formation of the O.T. canon. As little can בּספרים refer, with Hv. and Kran., to the letter of Jeremiah to the exiles (Jer 29), for this reason, that not in Jer 29, but in Jer 25:11., the seventy years of the desolation of the land of Judah, and implic. of Jerusalem, are mentioned. The plur. ספרים also can be understood of a single letter, only if the context demands or makes appropriate this narrower application of the word, as e.g., 4Kings 19:14. But here this is not the case, since Jeremiah in two separate prophecies speaks of the seventy years, and not in the letter of Jer. 29, but only in Jer. 25, has he spoken of the seventy years' desolation of the land. In בּספרים lies nothing further than that writings existed, among which were to be found the prophecies of Jeremiah; and the article, the writings, is used, because in the following passage something definite is said of these writings.
In these writings Daniel considered the number of the years of which Jeremiah had prophesied. אשׁר, as Dan 8:26, with respect to which, relates not to השׁנים, but to השׁנים מספּר (number of the years). It is no objection against this that the repetition of the words "seventy years" stands opposed to this connection (Klief.), for this repetition does not exist, since מספּר does not declare the number of the years. With למלּאת (to fulfil) the contents of the word of Jehovah, as given by Jeremiah, are introduced. לחרבות does not stand for the accusative: to cause to be complete the desolation of Jerusalem (Hitzig), but ל signifies in respect of, with regard to. This expression does not lean on Jer 29:10 (Kran.), but on Jer 25:12 ("when seventy years are accomplished"). חרבות, properly, desolated places, ruins, here a desolated condition. Jerusalem did not certainly lie in ruins for seventy years; the word is not thus to be interpreted, but is chosen partly with regard to the existing state of Jerusalem, and partly with reference to the words of Jer 25:9, Jer 25:11. Yet the desolation began with the first taking of Jerusalem, and the deportation of Daniel and his companions and a part of the sacred vessels of the temple, in the fourth years of Jehoiakim (606 b.c.).
(Note: Thus also the seventy years of the Exile are reckoned in 2Chron 36:21-23; Ezra 1:1. This Ewald also recognises (Proph. iii. p. 430), but thinks that it is not an exact reckoning of the times, but rather, according to Zech 1:12 and Dan 9:25, that the destruction of Jerusalem forms the date of the commencement of the desolation and of the seventy years. But Dan 9:25 contains no expression, or even intimation, regarding the commencement of the Exile; and in the words of Zech 1:12, "against which Thou hast had indignation these threescore and ten years," there does not lie the idea that the seventy years prophesied of by Jeremiah came to an end in the second year of Darius Hystaspes. See under this passage.)
Consequently, in the first year of the reign of Darius the Mede over the kingdom of the Chaldeans the seventy years prophesied of by Jeremiah were now full, the period of the desolation of Jerusalem determined by God was almost expired. What was it that moved Daniel at this time to pour forth a penitential prayer in behalf of Jerusalem and the desolated sanctuary? Did he doubt the truth of the promise, that God, after seventy years of exile in Babylon, would visit His people and fulfil the good word He had spoken, that He would again bring back His people to Judea (Jer 29:10)? Certainly not, since neither the matter of his prayer, nor the divine revelation which was vouchsafed to him in answer to his prayer, indicated any doubt on his part regarding the divine promise.
According to the opinion of Bleek and Ewald, it was Daniel's uncertainty regarding the termination of the seventy years which moved him to prayer Bleek (Jahrbb.f. D. Theol. v. p. 71) thus expresses himself on the subject: "This prophecy of Jeremiah might be regarded as fulfilled in the overthrow of the Babylonian kingdom and the termination of the Exile, when the Jews obtained from Cyrus permission to return to their native land and to rebuild their city and temple, but yet not perfectly, so far as with the hope of the return of the people from exile there was united the expectation that they would then turn in truth to their God, and that Jehovah would fulfil all His good promises to them to make them partakers of the Messianic redemption (cf. Jer 29:10., also other prophecies of Jeremiah and of other prophets regarding the return of the people from exile, such as Isa. 40ff.); but this result was not connected in such extent and fulness with the return of the people and the restoration of the state." On the supposition of the absolute inspiration of the prophets, it appeared therefore appropriate "to regard Jeremiah's prophecy of the seventy years, after the expiry of which God will fulfil His good promises to His people, as stretching out into a later period beyond that to which the seventy years would extend, and on that account to inquire how it was to be properly interpreted." Ewald (Proph. iii. p. 421ff.) is of opinion that these seventy years of Jeremiah did not pass by without the fulfilment of his prophecy, that the ruins of Jerusalem would not continue for ever. Already forty-nine years after its destruction a new city of Jerusalem took the place of the old as the centre of the congregation of the true religion, but the stronger hopes regarding the Messianic consummation which connected itself herewith were neither then, nor in all the long times following, down to that moment in which our author (in the age of the Maccabees) lived and wrote, ever fulfilled. Then the faithful were everywhere again exposed to the severest sufferings, such as they had not experienced since the old days of the destruction of Jerusalem. Therefore the anxious question as to the duration of such persecution and the actual beginning of the Messianic time, which Daniel, on the ground of the mysterious intimation in Dan 7:12, Dan 7:25 and Dan 8:13., regarding the period of the sufferings of the time of the end, sought here to solve, is agitated anew; for he shows how the number of the seventy years of Jeremiah, which had long ago become sacred, yet accorded with these late times without losing its original truth. Thus Ewald argues.
These two critics in their reasoning proceed on the dogmatic ground, which they regard as firmly established, that the book of Daniel is a product of the age of the Maccabees. All who oppose the genuineness of this book agree with them in the view that this chapter contains an attempt, clothed in the form of a divine revelation communicated to the prophet in answer to his prayer, to solve the mystery how Jeremiah's prophecy of the beginning of the Messianic salvation after the seventy years of exile is to be harmonized with the fact that this salvation, centuries after the fall of the Babylonish kingdom and the return of the Jews from the Babylonish exile, had not yet come, but that instead of it, under Antiochus Epiphanes, a time of the severest oppression had come. How does this opinion stand related to the matter of this chapter, leaving out of view all other grounds for the genuineness of the book of Daniel? Does the prayer of Daniel, or the divine revelation communicated to him by means of Gabriel regarding the seventy weeks, contain elements which attest its correctness or probability?
The prayer of Daniel goes forth in the earnest entreaty that the Lord would turn away His anger from the city Jerusalem and His holy mountain, and cause His face to shine on the desolation and on the city that was called by His name (Dan 9:15-18). If this prayer is connected with the statement in Dan 9:2, that Daniel was moved thereto by the consideration of the words of Jeremiah regarding the desolation of Jerusalem, we can understand by the ruins, for the removal of which Daniel prayed, only the destruction of Jerusalem and the temple which was brought about by the Chaldeans. Consequently the prayer indicates that the desolation of Jerusalem predicted by Jeremiah and accomplished by Nebuchadnezzar still continued, and that the city and the temple had not yet been rebuilt. This, therefore, must have been in the time of the Exile, and not in the time of Antiochus, who, it is true, desolated the sanctuary by putting an end to the worship of Jehovah and establishing the worship of idols, but did not lay in ruins either the temple or the city.
In his message (Dan 9:24-27) the angel speaks only of the going forth of the word to restore and rebuild Jerusalem, and present the going forth of this word as the beginning of the seventy weeks of Daniel determined upon the people and the holy city within which Jerusalem must be built, and thus distinguishes the seventy weeks as distinctly as possible from Jeremiah's seventy years during which Jerusalem and Judah should lie desolate. Thus is set aside the opinion that the author of this chapter sought to interpret the seventy years of Jeremiah by the seventy weeks; and it shows itself to be only the pure product of the dogmatic supposition, that this book does not contain prophecies of the prophet Daniel living in the time of the Exile, but only apocalyptic dreams of a Maccabean Jew.
(Note: The supposition that the seventy weeks, Dan 9:24, are an interpretation of the seventy years of Jeremiah, is the basis on which Hitzig rests the assertion that the passage does not well adjust itself to the standpoint of the pretended Daniel, but is in harmony with the time of the Maccabees. The other arguments which Hitzig and others bring forth against this chapter as the production of Daniel, consist partly in vain historical or dogmatic assertions, such as that there are doubts regarding the existence of Darius of Media, - partly in misinterpretations, such as that Daniel wholly distinguishes himself, Dan 9:6, Dan 9:10, from the prophets, and presents himself as a reader of their writings (Hitz.), - opinions which are no better founded than the conclusions of Berth., v. Leng., and Staeh., drawn from the mention of the inhabitants of Jerusalem, Dan 9:7, and of the holy city, Dan 9:24, that Jerusalem was then still inhabited and the temple still standing. To this it is added, that the prayer of Daniel is an imitation of the prayers of Ezra 9:1-15 and Neh 9, or, as Ewald thinks, an extract from the prayer of Baruch (Bar. 1 and 2).)
Moreover, it is certainly true that in the Exile the expectation that the perfection and glory of the kingdom of God by the Messiah would appear along with the liberation of the Jews from Babylon was founded on the predictions of the earlier prophets, but that Daniel shared this expectation the book presents no trace whatever. Jeremiah also, neither in Jer. 25 nor in Jer. 29, where he speaks of the seventy years of the domination of Babylon, announces that the Messianic salvation would begin immediately with the downfall of the Babylonian kingdom. In Jer. 25 he treats only of the judgment, first over Judah, and then over Babylon and all the kingdoms around; and in Jer. 29 he speaks, it is true, of the fulfilling of the good word of the return of the Jews to their fatherland when seventy years shall be fulfilled for Babylon (Dan 9:10), and of the counsel of Jehovah, which is formed not for the destruction but for the salvation of His people, of the restoration of the gracious relation between Jehovah and His people, and the gathering together and the bringing back of the prisoners from among all nations whither they had been scattered (Dan 9:11-14), but he says not a word to lead to the idea that all this would take place immediately after these seventy years.
Now if Daniel, in the first year of Darius the Mede, i.e., in the sixty-ninth year of the Exile, prayed thus earnestly for the restoration of Jerusalem and the sanctuary, he must have been led to do so from a contemplation of the then existing state of things. The political aspect of the world-kingdom could scarcely have furnished to him such a motive. The circumstance that Darius did not immediately after the fall of Babylon grant permission to the Jews to return to their fatherland and rebuild Jerusalem and the temple, could not make him doubt the certainty of the fulfilment of the word of the Lord spoken by Jeremiah regarding the duration of the Exile, since the prophecy of Isaiah, Is 44:28, that Coresch (Cyrus) should build Jerusalem and lay the foundation of the temple was beyond question known to him, and Darius had in a certain sense reached the sovereignty over the Chaldean kingdom, and was of such an age (Dan 6:1) that now his reign must be near its end, and Cyrus would soon mount his throne as his successor. That which moved Daniel to prayer was rather the religious condition of his own people, among whom the chastisement of the Exile had not produced the expected fruits of repentance; so that, though he did not doubt regarding the speedy liberation of his people from Babylonish exile, he might still hope for the early fulfilment of the deliverance prophesied of after the destruction of Babylon and the return of the Jews to Canaan. This appears from the contents of the prayer. From the beginning to the close it is pervaded by sorrow on account of the great sinfulness of the people, among whom also there were no signs of repentance. The prayer for the turning away of the divine wrath Daniel grounds solely on the mercy of God, and upon that which the Lord had already done for His people by virtue of His covenant faithfulness, the צדקות (righteousness) of the Lord, not the "righteousness" of the people. This confession of sin, and this entreaty for mercy, show that the people, as a whole, were not yet in that spiritual condition in which they might expect the fulfilment of that promise of the Lord spoken by Jeremiah (Jer 29:12.): "Ye shall seek me and find me, when ye shall search for me with all your heart; and I will be found of you, and will turn away your captivity," etc.
With this view of the contents of the prayer corresponds the divine answer which Gabriel brings to the prophet, the substance of which is to this effect, that till the accomplishment of God's plan of salvation in behalf of His people, yet seventy weeks are appointed, and that during this time great and severe tribulations would fall upon the people and the city.
Geneva 1599
9:1 In the first year of Darius the son of (a) Ahasuerus, of the seed of the Medes, which was made king over the (b) realm of the Chaldeans;
(a) Who was also called Astyages.
(b) For Cyrus led with ambition, and went about wars in other countries, and therefore Darius had the title of the kingdom, even though Cyrus was king in effect.
John Gill
9:1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes,.... This is the same with Darius the Median, that took the kingdom after the death of Belshazzar; so called, to distinguish him from Darius the Persian; and yet Porphyry has the gall to assert that this was Darius the Persian, under whom the temple was built, that Daniel might appear to live later than he did: Ahasuerus, whose son he was, is not he that was the husband of Esther, and was many years later than this; but the same with Astyages king of the Medes, and who is called Ahasuerus, in the Apocrypha:
"But before he died he heard of the destruction of Nineve, which was taken by Nabuchodonosor and Assuerus: and before his death he rejoiced over Nineve.'' (Tobit 14:15)
the father of Cyaxares, the same with this Darius, who was uncle to Cyrus that conquered Babylon, and made him king of it, and of the whole empire; for this was not the first year of his reign over Media, where he had reigned many years before, but over Chaldea, as follows:
which was made king over the realm of the Chaldeans; by Cyrus his nephew; who having taken Babylon, and settled his affairs, undertook a journey to Persia, and made Media in his way; where he met with his uncle Cyaxares, the same with this Darius, and delivered the kingdom of Babylon to him, and married his daughter, with whom he had for her dowry the kingdom of Media, as Xenophon (y) relates. Now it was in the first year of his reign over the Chaldeans that Daniel had the following vision of the seventy weeks; which, according to Bishop Usher (z) and Mr. Whiston (a), was in the year of the world 3467 A.M. and 537 B.C. Dean Prideaux (b) places it in the year 538; and Mr. Bedford (c) in the year 536.
(y) Cyropaedia, l. 8. c. 36. (z) Annales Vet. Test. A. M. 3467. (a) Chronological Tables, cent. 10. (b) Connexion, &c. part 1. p. 125, 128. (c) Scripture Chronology, p. 711.
John Wesley
9:1 In the first year of Darius - That is, immediately after the overthrow of the kingdom of Babylon, which was the year of the Jews deliverance from captivity. Of the Medes - This Darius was not Darius the Persian, under whom the temple was built, as some have asserted, to invalidate the credibility of this book; but Darius the Mede, who lived in the time of Daniel.
Robert Jamieson, A. R. Fausset and David Brown
9:1 DANIEL'S CONFESSION AND PRAYER FOR JERUSALEM: GABRIEL COMFORTS HIM BY THE PROPHECY OF THE SEVENTY WEEKS. (Dan. 9:1-27)
first year of Darius--Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C.
son of Ahasuerus--called Astyages by XENOPHON. Ahasuerus was a name common to many of the kings of Medo-Persia.
made king--The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.
9:29:2: Ե՛ս Դանիէլ խելամուտ եղէ ՚ի գրոց, թուոյ ամացն որ եղեւ բան Տեառն առ Երեմիայ մարգարէ. ՚ի կատարումն աւերածոյն Երուսաղեմի յամս եւթանասուն[12217]. [12217] Ոմանք. Թուոց ամացն։
2 ես՝ Դանիէլս, խելամուտ եղայ այն տարիների թուագրութեանը, երբ Տիրոջ խօսքը հասաւ Երեմիա մարգարէին՝ Երուսաղէմի աւերման եօթանասուներորդ տարում:
2 Անոր թագաւորութեանը առաջին տարին ես՝ Դանիէլս՝ գրքերէն իմացայ այն տարիներուն թիւը, որոնց համար Տէրոջը խօսքը եղեր էր Երեմիա մարգարէին, թէ եօթանասուն տարիէն պիտի վերջացնէր Երուսաղէմի աւերումները։
[153]ես Դանիէլ խելամուտ եղէ ի գրոց թուոյ ամացն [154]որ եղեւ բան Տեառն առ Երեմիա մարգարէ, ի կատարումն աւերածոյն Երուսաղեմի յամս եւթանասուն:

9:2: Ե՛ս Դանիէլ խելամուտ եղէ ՚ի գրոց, թուոյ ամացն որ եղեւ բան Տեառն առ Երեմիայ մարգարէ. ՚ի կատարումն աւերածոյն Երուսաղեմի յամս եւթանասուն[12217].
[12217] Ոմանք. Թուոց ամացն։
2 ես՝ Դանիէլս, խելամուտ եղայ այն տարիների թուագրութեանը, երբ Տիրոջ խօսքը հասաւ Երեմիա մարգարէին՝ Երուսաղէմի աւերման եօթանասուներորդ տարում:
2 Անոր թագաւորութեանը առաջին տարին ես՝ Դանիէլս՝ գրքերէն իմացայ այն տարիներուն թիւը, որոնց համար Տէրոջը խօսքը եղեր էր Երեմիա մարգարէին, թէ եօթանասուն տարիէն պիտի վերջացնէր Երուսաղէմի աւերումները։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2 в первый год царствования его я, Даниил, сообразил по книгам число лет, о котором было слово Господне к Иеремии пророку, что семьдесят лет исполнятся над опустошением Иерусалима.
9:2 τῷ ο the πρώτῳ πρωτος first; foremost ἔτει ετος year τῆς ο the βασιλείας βασιλεια realm; kingdom αὐτοῦ αυτος he; him ἐγὼ εγω I Δανιηλ δανιηλ Daniēl; Thanil διενοήθην διανοεομαι in ταῖς ο the βίβλοις βιβλος book τὸν ο the ἀριθμὸν αριθμος number τῶν ο the ἐτῶν ετος year ὅτε οτε when ἐγένετο γινομαι happen; become πρόσταγμα προσταγμα the γῇ γη earth; land ἐπὶ επι in; on Ιερεμιαν ιερεμιας Hieremias; Ieremias τὸν ο the προφήτην προφητης prophet ἐγεῖραι εγειρω rise; arise εἰς εις into; for ἀναπλήρωσιν αναπληρωσις disparaging; reproach Ιερουσαλημ ιερουσαλημ Jerusalem ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year
9:2 בִּ bi בְּ in שְׁנַ֤ת šᵊnˈaṯ שָׁנָה year אַחַת֙ ʔaḥˌaṯ אֶחָד one לְ lᵊ לְ to מָלְכֹ֔ו mālᵊḵˈô מלך be king אֲנִי֙ ʔᵃnˌî אֲנִי i דָּֽנִיֵּ֔אל dˈāniyyˈēl דָּנִיֵּאל Daniel בִּינֹ֖תִי bînˌōṯî בין understand בַּ ba בְּ in † הַ the סְּפָרִ֑ים ssᵊfārˈîm סֵפֶר letter מִסְפַּ֣ר mispˈar מִסְפָּר number הַ ha הַ the שָּׁנִ֗ים ššānˈîm שָׁנָה year אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֤ה hāyˈā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יִרְמִיָ֣ה yirmîˈā יִרְמְיָה Jeremiah הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet לְ lᵊ לְ to מַלֹּ֛אות mallˈôṯ מלא be full לְ lᵊ לְ to חָרְבֹ֥ות ḥārᵊvˌôṯ חָרְבָּה ruin יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven שָׁנָֽה׃ šānˈā שָׁנָה year
9:2. anno uno regni eius ego Danihel intellexi in libris numerum annorum de quo factus est sermo Domini ad Hieremiam prophetam ut conplerentur desolationes Hierusalem septuaginta anniThe first year of his reign I, Daniel, understood by books the number of the years, concerning which the word of the Lord came to Jeremias, the prophet, that seventy years should be accomplished of the desolation of Jerusalem.
2. in the first year of his reign I Daniel understood by the books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years.
9:2. in year one of his reign, I, Daniel, understood in the books the number of the years, concerning the word of the Lord which came to Jeremiah, the prophet, that the desolation of Jerusalem would be completed in seventy years.
9:2. In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem:

9:2 в первый год царствования его я, Даниил, сообразил по книгам число лет, о котором было слово Господне к Иеремии пророку, что семьдесят лет исполнятся над опустошением Иерусалима.
9:2
τῷ ο the
πρώτῳ πρωτος first; foremost
ἔτει ετος year
τῆς ο the
βασιλείας βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
ἐγὼ εγω I
Δανιηλ δανιηλ Daniēl; Thanil
διενοήθην διανοεομαι in
ταῖς ο the
βίβλοις βιβλος book
τὸν ο the
ἀριθμὸν αριθμος number
τῶν ο the
ἐτῶν ετος year
ὅτε οτε when
ἐγένετο γινομαι happen; become
πρόσταγμα προσταγμα the
γῇ γη earth; land
ἐπὶ επι in; on
Ιερεμιαν ιερεμιας Hieremias; Ieremias
τὸν ο the
προφήτην προφητης prophet
ἐγεῖραι εγειρω rise; arise
εἰς εις into; for
ἀναπλήρωσιν αναπληρωσις disparaging; reproach
Ιερουσαλημ ιερουσαλημ Jerusalem
ἑβδομήκοντα εβδομηκοντα seventy
ἔτη ετος year
9:2
בִּ bi בְּ in
שְׁנַ֤ת šᵊnˈaṯ שָׁנָה year
אַחַת֙ ʔaḥˌaṯ אֶחָד one
לְ lᵊ לְ to
מָלְכֹ֔ו mālᵊḵˈô מלך be king
אֲנִי֙ ʔᵃnˌî אֲנִי i
דָּֽנִיֵּ֔אל dˈāniyyˈēl דָּנִיֵּאל Daniel
בִּינֹ֖תִי bînˌōṯî בין understand
בַּ ba בְּ in
הַ the
סְּפָרִ֑ים ssᵊfārˈîm סֵפֶר letter
מִסְפַּ֣ר mispˈar מִסְפָּר number
הַ ha הַ the
שָּׁנִ֗ים ššānˈîm שָׁנָה year
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֤ה hāyˈā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יִרְמִיָ֣ה yirmîˈā יִרְמְיָה Jeremiah
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
לְ lᵊ לְ to
מַלֹּ֛אות mallˈôṯ מלא be full
לְ lᵊ לְ to
חָרְבֹ֥ות ḥārᵊvˌôṯ חָרְבָּה ruin
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
שָׁנָֽה׃ šānˈā שָׁנָה year
9:2. anno uno regni eius ego Danihel intellexi in libris numerum annorum de quo factus est sermo Domini ad Hieremiam prophetam ut conplerentur desolationes Hierusalem septuaginta anni
The first year of his reign I, Daniel, understood by books the number of the years, concerning which the word of the Lord came to Jeremias, the prophet, that seventy years should be accomplished of the desolation of Jerusalem.
9:2. in year one of his reign, I, Daniel, understood in the books the number of the years, concerning the word of the Lord which came to Jeremiah, the prophet, that the desolation of Jerusalem would be completed in seventy years.
9:2. In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
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Adam Clarke: Commentary on the Bible - 1831
9:2: I Daniel understood by books - The prophecy referred to here is found Jer 25:12; Jer 29:10. The people must have been satisfied of the Divine inspiration of Jeremiah, or his prophecies would not have been so speedily collected nor so carefully preserved. It appears that there was a copy of them then in Daniel's hands.
Albert Barnes: Notes on the Bible - 1834
9:2: I Daniel understood by books - By the sacred books, and especially by the writings of Jeremiah. It has been made a ground of objection to the genuineness of Daniel that he mentions "books" in this place (ספרים sephâ rı̂ ym) as if there were at that time a collection of the sacred books, or as if they had been enrolled together in a volume. The objection is, that the writer speaks as if the canon of the Scriptures was completed, or that he uses such language as the Hebrews did when the canon of the Scriptures was finished, and thus betrays himself. See Bertholdt, "Commentary" p. 78. Compare DeWette, "Einl." Section 13. This objection has been examined by Hengstenberg, "Beitrag." pp. 32-35. It is sufficient to reply to it, that there is every probability that the Jews in Babylon would be in possession of the sacred books of their nation, and that, though the canon of the Scriptures was not yet completed, there would exist private collections of those writings. The word used here by Daniel is just such as he would employ on the supposition that he referred to a private collection of the writings of the prophets. Compare Lengerke, in loc. See the Introduction, where the objection is examined.
The number of the years, whereof the word of the Lord came to Jeremiah - The number of the years in respect to which the word of the Lord came to Jeremiah; that is, which he had Rev_ealed to Jeremiah. The "books" referred to, therefore, were evidently a collection of the writings of Jeremiah, or a collection which embraced his writings.
That he would accomplish seventy years in the desolations of Jerusalem - That Jerusalem would so long lie waste. This was expressly declared by Jeremiah Jer 25:11-12 : "And this whole land shall be a desolation and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity," etc. So also Jer 29:10 : "For thus saith the Lord, That after seventy years be accomplished at Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place." The time of the desolation and of the captivity, therefore, was fixed and positive, and the only difficulty in determining when it would "close," was in ascertaining the exact year when it "commenced." There were several occurrences which might, perhaps, be regarded as the beginning of the desolations and the captivity - the "terminus a quo" - and, according as one or another of them was fixed on, the close would be regarded as nearer or more remote.
Daniel, it seems, by close study, had satisfied his own mind on that subject, and had been able to fix upon some period that was undoubtedly the proper beginning, and hence, compute the time when it would close. The result showed that his calculation was correct, for, at the time he expected, the order was given by Cyrus to rebuild the city and temple. When he instituted this inquiry, and engaged in this solemn act of prayer, it would have been impossible to have conjectured in what way this could be brought about. The reigning monarch was Cyaxares II, or, as he is here called, Darius, and there was nothing in "his" character, or in anything that he had done, that could have been a basis of calculation that he would favor the return of the Jews and the rebuilding of the city, and there was then no probability that Cyrus would so soon come to the throne, and nothing in his character, as known, that could be a ground of hope that he would voluntarily interpose, and accomplish the Divine purposes and promises in regard to the holy city. It was probably such circumstances as these which produced the anxiety in the mind of Daniel, and which led him to offer this fervent prayer; and his fervent supplications should lead us to trust in God that he will accomplish his purposes, and should induce us to pray with fervour and with faith when we see no way in which he will do it. In all cases he can as easily devise a way in answer to prayer, as he could remove Cyaxares from the throne, and incline the heart of Cyrus to undertake the rebuilding of Jerusalem and the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: understood: Dan 8:15, Dan 8:16; Psa 119:24, Psa 119:99, Psa 119:100; Mat 24:15; Mar 13:14; Act 8:34; Ti1 4:13; Ti2 3:15-17; Pe1 1:10-12; Pe2 1:19-21; Rev 1:3
to Jeremiah: Ch2 36:21; Jer 25:11, Jer 25:12, Jer 27:7, Jer 29:10; Zac 7:5
the desolations: Psa 74:3-7, Psa 79:1, Psa 79:2; Isa 6:11, Isa 6:12, Isa 24:10-12, Isa 64:10; Jer 7:34, Jer 25:18; Jer 26:6, Jer 26:18; Lam 1:1; Mic 3:12
Geneva 1599
9:2 In the first year of his reign I Daniel understood by (c) books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
(c) For even though he was an excellent Prophet, yet he daily increased in knowledge by the reading of the scriptures.
John Gill
9:2 In the first year of his reign,.... Which was also the first of Cyrus, who was partner with him in the kingdom; in which year ended the seventy years' captivity of the Jews, and proclamation was made to have their liberty to go up to Jerusalem, and build the temple, Ezra 1:1, reckoning from the third, or the beginning of the fourth, of Jehoiakim king of Judah, when the desolation of the land began, and Daniel himself was carried captive; and which was the first year of Nebuchadnezzar king of Babylon, during whose reign, and that of his son, and son's son, the Jews were to be detained captives, Dan 1:1.
I Daniel understood by books; the sacred Scriptures, which, though a prophet, he was not above reading; and, though a prime minister of state, yet found time to look into these divine oracles; which he read, studied, thoroughly considered, and well weighed in his mind; whereby he came to have knowledge of
the number of the years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem; Daniel might possibly have heard this prophecy of Jeremiah from his own mouth, before he went to Babylon; since the first intimation of it was in the first year of Jehoiakim, Jer 27:1, and after this the prophecy might be sent to Babylon for the use of the captive Jews there; and indeed a copy of all his prophecies was no doubt brought thither at the last captivity of the people; so that it is easy to account for it how Daniel came by it; and it is plain it was now before him; for he uses the very word, "desolations", which Jeremiah does, Jer 25:9, the prophecy of the seventy years' captivity, and of deliverance from it at the expiration of that term, stands in Jer 25:12, which Daniel carefully read over, thoroughly considered, and as he full well knew what was the epoch of them, or when they begun, he found that they were just ready to expire; and this set him to the work of prayer, as in the following verses. From hence it is manifest that the law was not burnt, nor the Scriptures lost, in the Babylonish captivity; so that none knew what were or would be done by the Lord, as is falsely asserted in the Apocrypha:
"For thy law is burnt, therefore no man knoweth the things that are done of thee, or the work that shall begin. &c.'' (2 Esdras 14:21)
John Wesley
9:2 By books - By the sacred books.
Robert Jamieson, A. R. Fausset and David Brown
9:2 understood by books--rather, "letters," that is, Jeremiah's letter (Jer 29:10) to the captives in Babylon; also Jer 25:11-12; compare 2Chron 36:21; Jer 30:18; Jer 31:38. God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them.
9:39:3: եւ դարձուցի՛ զերեսս իմ առ Տէր Աստուած իմ խնդրել աղօթիւք եւ խնդրուածովք, պահօք եւ խորգով.
3 Ես երեսս դարձրի դէպի իմ Տէր Աստուածը՝ խնդրելու համար աղօթքներով ու աղաչանքներով, պահեցողութեամբ ու քուրձ կրելով.
3 Ես իմ երեսս Տէր Աստուծոյ դարձուցի, որպէս զի ծոմապահութեամբ, քուրձով ու մոխիրով աղօթք ու աղաչանք մատուցանեմ
Եւ դարձուցի զերեսս իմ առ Տէր Աստուած իմ` խնդրել աղօթիւք եւ խնդրուածովք, պահօք եւ խորգով[155]:

9:3: եւ դարձուցի՛ զերեսս իմ առ Տէր Աստուած իմ խնդրել աղօթիւք եւ խնդրուածովք, պահօք եւ խորգով.
3 Ես երեսս դարձրի դէպի իմ Տէր Աստուածը՝ խնդրելու համար աղօթքներով ու աղաչանքներով, պահեցողութեամբ ու քուրձ կրելով.
3 Ես իմ երեսս Տէր Աստուծոյ դարձուցի, որպէս զի ծոմապահութեամբ, քուրձով ու մոխիրով աղօթք ու աղաչանք մատուցանեմ
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3 И обратил я лице мое к Господу Богу с молитвою и молением, в посте и вретище и пепле.
9:3 καὶ και and; even ἔδωκα διδωμι give; deposit τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπὶ επι in; on κύριον κυριος lord; master τὸν ο the θεὸν θεος God εὑρεῖν ευρισκω find προσευχὴν προσευχη prayer καὶ και and; even ἔλεος ελεος mercy ἐν εν in νηστείαις νηστεια fast καὶ και and; even σάκκῳ σακκος sackcloth; sack καὶ και and; even σποδῷ σποδος ashes
9:3 וָ wā וְ and אֶתְּנָ֣ה ʔettᵊnˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] פָּנַ֗י pānˈay פָּנֶה face אֶל־ ʔel- אֶל to אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to בַקֵּ֥שׁ vaqqˌēš בקשׁ seek תְּפִלָּ֖ה tᵊfillˌā תְּפִלָּה prayer וְ wᵊ וְ and תַחֲנוּנִ֑ים ṯaḥᵃnûnˈîm תַּחֲנוּן supplication בְּ bᵊ בְּ in צֹ֖ום ṣˌôm צֹום fasting וְ wᵊ וְ and שַׂ֥ק śˌaq שַׂק sack וָ wā וְ and אֵֽפֶר׃ ʔˈēfer אֵפֶר dust
9:3. et posui faciem meam ad Dominum Deum rogare et deprecari in ieiuniis sacco et cinereAnd I set my face to the Lord, my God, to pray and make supplication with fasting, and sackcloth, and ashes.
3. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.
9:3. And I set my face to the Lord, my God, to ask and make supplication with fasting, and sackcloth, and ashes.
9:3. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

9:3 И обратил я лице мое к Господу Богу с молитвою и молением, в посте и вретище и пепле.
9:3
καὶ και and; even
ἔδωκα διδωμι give; deposit
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐπὶ επι in; on
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
εὑρεῖν ευρισκω find
προσευχὴν προσευχη prayer
καὶ και and; even
ἔλεος ελεος mercy
ἐν εν in
νηστείαις νηστεια fast
καὶ και and; even
σάκκῳ σακκος sackcloth; sack
καὶ και and; even
σποδῷ σποδος ashes
9:3
וָ וְ and
אֶתְּנָ֣ה ʔettᵊnˈā נתן give
אֶת־ ʔeṯ- אֵת [object marker]
פָּנַ֗י pānˈay פָּנֶה face
אֶל־ ʔel- אֶל to
אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
בַקֵּ֥שׁ vaqqˌēš בקשׁ seek
תְּפִלָּ֖ה tᵊfillˌā תְּפִלָּה prayer
וְ wᵊ וְ and
תַחֲנוּנִ֑ים ṯaḥᵃnûnˈîm תַּחֲנוּן supplication
בְּ bᵊ בְּ in
צֹ֖ום ṣˌôm צֹום fasting
וְ wᵊ וְ and
שַׂ֥ק śˌaq שַׂק sack
וָ וְ and
אֵֽפֶר׃ ʔˈēfer אֵפֶר dust
9:3. et posui faciem meam ad Dominum Deum rogare et deprecari in ieiuniis sacco et cinere
And I set my face to the Lord, my God, to pray and make supplication with fasting, and sackcloth, and ashes.
9:3. And I set my face to the Lord, my God, to ask and make supplication with fasting, and sackcloth, and ashes.
9:3. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. В молитве пророк является как бы представителем своего народа и ходатаем за него пред правосудным Богом. Исповедуя грехи Израиля, он признает, что понесенное им наказание, - плен, вполне заслужено, согласно с преступностью народа (ст. 4-11) и праведностью Божией (ст. 12-14). Преступность выразилась в том, что все "согрешили", - удалились с правого указанного законом Господним пути, "лукавили", - вели извращенную жизнь, "нечествовали", - упорно противились воле Господа и Его закону (ст. 5; ср. 3: Цар 8:47; Пс 105:6). Виновность народа усиливается еще тем, что Господь употреблял все средства к его вразумлению, а он не внимал вразумлениям (ст. 6). От этого произошло то, что непогрешимая справедливость Божия в действиях относительно Израиля открылась теперь в положении этого последнего, а на лицах его отпечатлелась краска стыда от горького сознания грехов и постигшего за них поношения. Господь исполнил проклятия, которыми угрожал за неисполнение закона Моисеева (11-14).
Adam Clarke: Commentary on the Bible - 1831
9:3: I set my face - to seek by prayer - He found that the time of the promised deliverance could not be at any great distance; and as he saw nothing that indicated a speedy termination of their oppressive captivity, he was very much afflicted, and earnestly besought God to put a speedy end to it; and how earnestly he seeks, his own words show. He prayed, he supplicated, he fasted, he put sackcloth upon his body, and he put ashes upon his head. He uses that kind of prayer prescribed by Solomon in his prayer at the dedication of the temple. See Kg1 8:47, Kg1 8:48.
Albert Barnes: Notes on the Bible - 1834
9:3: And I set my face unto the Lord God - Probably the meaning is, that he turned his face toward Jerusalem, the place where God had dwelt; the place of his holy abode on earth. See the notes at Dan 6:10. The language, however, would not be inappropriate to denote prayer without such a supposition. We turn to one whom we address, and so prayer may be described by "setting the face toward God." The essential idea here is, that he engaged in a set and formal prayer; he engaged in earnest devotion. He evidently set apart a time for this, for he prepared himself by fasting, and by putting on sackcloth and ashes.
To seek by prayer and supplications - To seek his favor; to pray that he would accomplish his purposes. The words "prayer and supplications," which are often found united, would seem to denote "earnest" prayer, or prayer when mercy was implored - the notion of "mercy" or "favor" implored entering into the meaning of the Hebrew word rendered "supplications."
With fasting - In view of the desolations of the city and temple; the calamities that had come upon the people; their sins, etc.; and in order also that the mind might be prepared for earnest and fervent prayer. The occasion was one of great importance, and it was proper that the mind should be prepared for it by fasting. It was the purpose of Daniel to humble himself before God, and to recal the sins of the nation for which they now suffered, and fasting was an appropriate means of doing that.
And sackcloth - Sackcloth was a coarse kind of cloth, usually made of hair, and employed for the purpose of making sacks, bags, etc. As it was dark, and coarse, and rough, it was regarded as a proper badge of mourning and humiliation, and was worn as such usually by passing or girding it around the loins. See the notes at Isa 3:24; Job 16:15.
And ashes - It was customary to cast ashes on the head in a time of great grief and sorrow. The principles on which this was done seem to have been,
(a) that the external appearance should correspond with the state of the mind and the heart, and
(b) that such external circumstances would have a tendency to produce a state of heart corresponding to them - or would produce true humiliation and repentance for sin.
Compare the notes at Job 2:8. The practical truth taught in this verse, in connection with the preceding, is, that the fact that a thing is certainly predicted, and that God means to accomplish it, is an encouragement to prayer, and will lead to prayer. We could have no encouragement to pray except in the purposes and promises of God, for we have no power ourselves to accomplish the things for which we pray, and all must depend on his will. When that will is known it is the very thing to encourage us in our approaches to him, and is all the assurance that we need to induce us to pray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: I set: Dan 6:10; Neh 1:4-11; Psa 102:13-17; Jer 29:10-13, Jer 33:3; Eze 36:37; Jam 5:16-18
with: Dan 10:2, Dan 10:3; Ezr 8:21, Ezr 9:5, Ezr 10:6; Neh 1:4, Neh 9:1; Est 4:1-3, Est 4:16; Psa 35:13; Psa 69:10, Psa 69:11; Isa 22:12; Joe 1:13, Joe 2:12; Jon 3:6-9; Luk 2:37; Act 10:30; Jam 4:8-10
Carl Friedrich Keil and Franz Delitzsch
9:3
Daniel's prayer. This prayer has been judged very severely by modern critics. According to Berth., v. Leng., Hitzig, Staeh., and Ewald, its matter and its whole design are constructed according to older patterns, in particular according to the prayers of Neh 9 and Ezra 9:1-15, since Dan 9:4 is borrowed from Neh 1:5; Neh 9:32; Dan 9:8 from Neh 9:34; Dan 9:14 from Neh 9:33; Dan 9:15 from Neh 1:10; Neh 9:10; and, finally, Dan 9:7, Dan 9:8 from Ezra 9:7. But if we consider this dependence more closely, we shall, it is true, find the expression הפנים בּשׁת (confusion of faces, Ezra 9:7, Ezra 9:8) in Ezra 9:7, but we also find it in 2Chron 32:21; Jer 7:19, and also in Ps 44:16; סלחות (forgivenesses, Dan 9:9) we find in Neh 9:17, but also in Ps 130:4; and על תּתּך (is poured upon, spoken of the anger of God, Dan 9:11) is found not only in 2Chron 12:7; 2Chron 34:21, 2Chron 34:25, but also Jer 42:18; Jer 44:6, and Nahum 1:6. We have only to examine the other parallel common thoughts and words adduced in order at once to perceive that, without exception, they all have their roots in the Pentateuch, and afford not the slightest proof of the dependence of this chapter on Neh 9.
The thought, "great and dreadful God, keeping the covenant and mercy," etc., which is found in Dan 9:4 and in Neh 1:5, has its roots in Deut 7:21 and Dan 9:9, cf. Ex 20:6; Ex 34:7, and in the form found in Neh 9:32, in Deut 10:17; the expression (Dan 9:15), "Thou hast brought Thy people forth out of the land of Egypt with a mighty hand," has its origin in Deut 7:8; Deut 9:26, etc. But in those verses where single thoughts or words of this prayer so accord with Neh 9 or Ezra 9:1-15 as to show a dependence, a closer comparison will prove, not that Daniel borrows from Ezra or Nehemiah, but that they borrow from Daniel. This is put beyond a doubt by placing together the phrases: "our kings, our princes, our fathers" (Dan 9:5, Dan 9:8), compared with these: "our kings, our princes, our priests, and our fathers" (Neh 9:34, Neh 9:32), and "our kings and our priests" (Ezra 9:7). For here the naming of the "priests" along with the "kings and princes" is just as characteristic of the age of Ezra and Nehemiah as the omission of the "priests" is of the time of the Exile, in which, in consequence of the cessation of worship, the office of the priest was suspended. This circumstance tends to refute the argument of Sthelin (Einl. p. 349), that since the prayers in Chron., Ezra, and Nehem. greatly resemble each other, and probably proceed from one author, it is more likely that the author of Daniel 9 depended on the most recent historical writings, than that Daniel 9 was always before the eyes of the author of Chron. - a supposition the probability of which is not manifest.
If, without any preconceived opinion that this book is a product of the times of the Maccabees, the contents and the course of thought found in the prayer, Daniel 9, are compared with the prayers in Ezra 9:1-15 and Neh 9, we will not easily suppose it possible that Daniel depends on Ezra and Nehemiah. The prayer of Ezra 9:6-15 is a confession of the sins of the congregation from the days of the fathers down to the time of Ezra, in which Ezra scarcely ventures to raise his countenance to God, because as a member of the congregation he is borne down by the thought of their guilt; and therefore he does not pray for pardon, because his design is only "to show to the congregation how greatly they had gone astray, and to induce them on their part to do all to atone for their guilt, and to turn away the anger of God" (Bertheau).
The prayer, Neh 9:6-37, is, after the manner of Ps 105 and 106, an extended offering of praise for all the good which the Lord had manifested toward His people, notwithstanding that they had continually hardened their necks and revolted from His from the time of the call of Abraham down to the time of the exile, expressing itself in the confession, "God is righteous, but we are guilty," never rising to a prayer for deliverance from bondage, under which the people even then languished.
The prayer of Daniel 9, on the contrary, by its contents and form, not only creates the impression "of a fresh production adapted to the occasion," and also of great depth of thought and of earnest power in prayer, but it presents itself specially as the prayer of a man, a prophet, standing in a near relation to God, so that we perceive that the suppliant probably utters the confession of sin and of guilt in the name of the congregation in which he is included; but in the prayer for the turning away of God's anger his special relation to the Lord is seen, and is pleaded as a reason for his being heard, in the words, "Hear the prayer of Thy servant and his supplication (Dan 9:17); O my God, incline Thine ear" (Dan 9:18).
(Note: After the above remarks, Ewald's opinion, that this prayer is only an epitome of the prayer of Baruch (1:16-3:8), scarcely needs any special refutation. It is open before our eyes, and has been long known, that the prayer of Baruch in the whole course of its thoughts, and in many of the expressions found in it, fits closely to the prayer of Daniel; but also all interpreters not blinded by prejudice have long ago acknowledged that from the resemblances of this apocryphal product not merely to Daniel 9, but also much more to Jeremiah, nothing further follows than that the author of this late copy of ancient prophetic writings knew and used the book of Daniel, and was familiar with the writings of Daniel and Jeremiah, and of other prophets, so that he imitated them. This statement, that the pseudo-Baruch in ch. 1:15-3:8 presents an extended imitation of Daniel's prayer, Ewald has not refuted, and he has brought forward nothing more in support of his view than the assertion, resting on the groundless supposition that the mention of the "judges" in Dan 9:12 is derived from Bar. 2:1, and on the remark that the author of the book of Baruch would have nothing at all peculiar if he had formed that long prayer out of the book of Daniel, or had only wrought after this pattern - a remark which bears witness, indeed, of a compassionate concern for his protge, but manifestly says nothing for the critic.)
The prayer is divided into two parts. Dan 9:4-14 contain the confession of sin and guilt; Dan 9:15-19 the supplication for mercy, and the restoration of the holy city and its sanctuary lying in ruins.
The confession of sin divides itself into two strophes. Dan 9:4-10 state the transgression and the guilt, while Dan 9:11-14 refer to the punishment from God for this guilt. Dan 9:3 forms the introduction. The words, "Then I directed my face to the Lord," are commonly understood, after Dan 6:11, as meaning that Daniel turned his face toward the place of the temple, toward Jerusalem. This is possible. The words themselves, however, only say that he turned his face to God the Lord in heaven, to האלהים אדני, the Lord of the whole world, the true God, not to יהוה, although he meant the covenant God. "To seek prayer in (with) fasting," etc. "Fasting in sackcloth (penitential garment made of hair) and ashes," i.e., sprinkling the head with ashes as an outward sign of true humility and penitence, comes into consideration as a means of preparation for prayer, in order that one might place himself in the right frame of mind for prayer, which is an indispensable condition for the hearing of it - a result which is the aim in the seeking. In regard to this matter Jerome makes these excellent remarks: "In cinere igitur et sacco postulat impleri quod Deus promiserat, non quod esset incredulus futurorum, sed ne securitas negligentiam et negligentia pareret offensam." תּפלּה and תּחנוּנים = תּחנּה, cf. 3Kings 8:38, 3Kings 8:45, 3Kings 8:49; 2Chron 6:29, 2Chron 6:35. תּפלּה is prayer in general; תּחנוּנים, prayer for mercy and compassion, as also a petition for something, such as the turning away of misfortune or evil (deprecari). The design of the prayer lying before us is to entreat God that He would look with pity on the desolation of the holy city and the temple,and fulfil His promise of their restoration. This prayer is found in Dan 9:15-19.
Dan 9:4
Since the desolation of the holy land and the exile of the people was a well-deserved punishment for their sins, and a removal of the punishment could not be hoped for without genuine humiliation under the righteous judgment of God, Daniel begins with a confession of the great transgression of the people, and of the righteousness of the divine dealings with them, that on the ground of this confession he might entreat of the divine compassion the fulfilment of the promised restoration of Jerusalem and Israel. He prays to Jehovah אלהי, my God. If we wish our prayers to be heard, then God, to whom we pray, must become our God. To אתודּה (I made confession) M. Geier applies Augustine's beautiful remark on Ps 29:1-11 : "Confession gemina est, aut peccati aut laudis. Quando nobis male est in tribulationibus, confiteamur peccata nostra; quando nobis bene est in exultatione justitiae, confiteamur laudem Deo: sine confessione tamen non simus." The address, "Thou great and dreadful God, who keepest the covenant," etc., points in its first part to the mighty acts of God in destroying His enemies (cf. Deut 7:21), and in the second part to the faithfulness of God toward those that fear Him in fulfilling His promises (cf. Deut 7:9). While the greatness and the terribleness of God, which Israel had now experienced, wrought repentance and sorrow, the reference to the covenant faithfulness of God served to awaken and strengthen their confidence in the help of the Almighty.
Dan 9:5
God is righteous and faithful, but Israel is unrighteous and faithless. The confession of the great guilt of Israel in Dan 9:5 connects itself with the praise of God. This guilt Daniel confesses in the strongest words. חטא, to make a false step, designates sin as an erring from the right; עוה, to be perverse, as unrighteousness; רשׁע, to do wrong, as a passionate rebellion against God. To these three words, which Solomon (3Kings 8:47) had already used as an exhaustive expression of a consciousness of sin and guilt, and the Psalmist (Ps 106:6) had repeated as the confession of the people in exile, Daniel yet further adds the expression מרדנוּ, we have rebelled against God, and סור, are departed, fallen away from His commandments; this latter word being in the inf. absol., thereby denotes that the action is presented with emphasis.
Dan 9:6
The guilt becomes the greater from the fact that God failed not to warn them, and that Israel would not hear the words of the prophets, who in His name spoke to high and low, - to kings and princes, i.e., the heads of tribes and families, and to the great men of the kingdom and to the fathers, i.e., to their ancestors, in this connection with the exclusion of kings and chiefs of the people, who are specially named, as Jer 44:17, cf. Neh 9:32, Neh 9:34; not perhaps the elders, heads of families (Cocceius, J. D. Michaelis, and others), or merely teachers (Ewald). To illustrate the meaning, there is added the expression "the whole people of the land," not merely the common people, so that no one might regard himself as exempted. Compare כּל־עמך, Neh 9:32. This expression, comprehending all, is omitted when the thought is repeated in Dan 9:8.
Dan 9:7
Thus to God belongeth righteousness, but to the sinful people only shame. הצדקה לך does not mean: Thine was the righteous cause (Hitzig). The interpolation of the was is arbitrary, and צדקה predicated of God is not righteous cause, but righteousness as a perfection which is manifested in His operations on the earth, or specially in His dealings toward Israel. הפנים בּשׁת, shame which reflects itself in the countenance, not because of disgraceful circumstances, Ezra 9:7 (Kranichfeld), but in the consciousness of well-deserved suffering. הזּה כּיום does not mean: at this time, to-day, now (Hv., v. Leng., and others); the interpretation of כ in the sense of circa stands opposed to the definite הזּה. In the formula הזּה כּיום the כ has always the meaning of a comparison; also in Jer 44:6, Jer 44:22-23; 1Kings 22:8, and everywhere the expression has this meaning: as it happened this day, as experience has now shown or shows. See under Deut 2:30. Here it relates merely to הף/ ot yl בּשׁת לנוּ (to us shame, etc.), not also the first part of the verse. The לנוּ is particularized by the words, "the men of Judah" (אישׁ collectively, since the plur. אישׁים in this connection cannot be used; it occurs only three times in the O.T.), "and the inhabitants of Jerusalem." Both together are the citizens of the kingdom of Judah. ישׂראל, the whole of the rest of Israel, the members of the kingdom of the ten tribes. To both of these the further definition relates: "those that are near, and those that are far off, etc." With m' אשׁר בּמעלם (because of their trespass which," etc.), cf. Lev 26:40.
Dan 9:8
In this verse Daniel repeats the thoughts of Dan 9:7 in order to place the sin and shame of the people opposite to the divine compassion, and then to pass from confession of sin to supplication for the sin-forgiving grace of the covenant-keeping God.
Dan 9:9-10
Compassion and forgiveness are with the Lord our God; and these we need, for we have rebelled against Him. This thought is expanded in Dan 9:10-14. The rebellion against God, the refusing to hear the voice of the Lord through the prophets, the transgression of His law, of which all Israel of the twelve tribes were guilty, has brought the punishment on the whole people which the law of Moses threatened against transgressors.
Dan 9:11
ותּתּך with ו consec.: therefore has the curse poured itself out, and the oath, i.e., the curse strengthened with an oath. נתך, to pour forth, of storms of rain and hail (Ex 9:33), but especially of the destroying fire-rain of the divine wrath, cf. Nahum 1:6 with Gen 19:24, and Jer 7:20; Jer 42:18; Jer 44:6. האלה is used, Deut 29:18., of the threatenings against the transgressors of the law in Lev 26:14., Deut 28:15., to which Daniel here makes reference. To strengthen the expression, he has added השּׁבעה (and the oath) to האלה, after Num 5:21; cf. also Neh 10:30.
Dan 9:12
In this verse the Kethiv דּבריו, in harmony with the ancient versions, is to be maintained, and the Keri only as an explanation inferred from the thought of a definite curse. "Our judges" is an expression comprehending the chiefs of the people, kings and princes, as in Ps. 20:10; Ps 148:11.
Dan 9:13
The thought of Dan 9:11 is again taken up once more to declare that God, by virtue of His righteousness, must carry out against the people the threatening contained in His law. את before כּל־הרעה is not, with Kranichfeld, to be explained from the construction of the passive כּתוּב with the accusative, for it does not depend on כּתוּב no, but serves to introduce the subject absolutely stated: as concerns all this evil, thus it has come upon us, as Ezek 44:3; Jer 45:4; cf. Ewald's Lehrb. 277d. Regarding את־פּני חלּינוּ (we entreated the face, etc.), cf. Zech 7:2; Zech 8:21. להשׂכּיל בּאמתּך is not to be translated: to comprehend Thy faithfulness (Hitzig), for the construction with ב does not agree with this, and then אמת does not mean faithfulness (Treue), but truth (Warheit). The truth of God is His plan of salvation revealed in His word, according to which the sinner can only attain to happiness and salvation by turning to God and obeying His commands.
Dan 9:14
Because Israel did not do this, therefore the Lord watched upon the evil, i.e., continually thought thereon - an idea very frequently found in Jeremiah; cf. Jer 1:12; Jer 31:28; Jer 44:27. צדּיק with על following, righteous on the ground of all His works - a testimony from experience; cf. Neh 9:33 (Kranichfeld).
Dan 9:15-19
After this confession, there now follows the prayer for the turning away of the wrath (Dan 9:15 and Dan 9:16) of God, and for the manifestation of His grace toward His suppliant people (Dan 9:17-19).
Dan 9:15
This prayer Daniel founds on the great fact of the deliverance of Israel out of Egypt, by which the Lord made for Himself a name among the nations. Jerome has here rightly remarked, not exhausting the thought however: "memor est antiqui beneficii, ut ad similem Dei clementiam provocet." For Daniel does not view the deliverance of Israel out of Egypt merely as a good deed, but as an act of salvation by which God fulfilled His promise He had given to the patriarchs, ratified the covenant He made with Abraham, and by the miracles accompanying the exodus of the tribes of Israel from the land of Egypt, glorified His name before all nations (cf. Isa. 63:32, 13), so that Moses could appeal to this glorious revelation of God among the heathen as an argument, in his prayer for pardon to Israel, to mitigate the anger of God which burned against the apostasy and the rebellion of the people, and to turn away the threatened destruction, Ex 32:11., Num 14:13. Jeremiah, and also Isaiah, in like manner ground their prayer for mercy to Israel on the name of the Lord, Jer 32:20., Is 63:11-15. Nehemiah (Neh 1:10 and Neh 9:10) in this agrees with Jeremiah and Daniel. הזּה כּיום, in the same connection in Jer 50, does not mean, then, at that time, but, as this day still: (hast gotten Thee) a name as Thou hast it still. In order to rest the prayer alone on the honour of the Lord, on the honour of His name, Daniel again repeats the confession, we have sinned, we have done wickedly; cf. Dan 9:5.
Dan 9:16
The prayer for the turning away of God's anger follows, and is introduced by a repetition of the address, "O Lord," and by a brief condensation of the motive developed in Dan 9:15, by the words כּכל־צדקתיך. צדקות does not mean in a gracious manner, and צדק is not grace, but proofs of the divine righteousness. The meaning of the words כּכל־צדקתיך is not: as all proofs of Thy righteousness have hitherto been always intimately connected with a return of Thy grace, so may it also now be (Kran.); but, according to all the proofs of Thy righteousness, i.e., to all that Thou hitherto, by virtue of Thy covenant faithfulness, hast done for Israel. צדקות means the great deeds done by the Lord for His people, among which the signs and wonders accompanying their exodus from Egypt take the first place, so far as therein Jehovah gave proof of the righteousness of His covenant promise. According to these, may God also now turn away His anger from His city of Jerusalem! The words in apposition, "Thy holy mountain," refer especially to the temple mountain, or Mount Zion, as the centre of the kingdom of God. The prayer is enforced not only by כּל־צדקריך, but also by the plea that Jerusalem is the city of God (Thy city). Compare Ps 79:4 and Ps 44:14.
Dan 9:17
In this verse the prayer is repeated in more earnest words. With פּניך האר (cause Thy face to shine) compare Ps 80:4 and Num 6:25. אדני למען, because Thou art Lord, is stronger than למענך. As the Lord κατ ̓ἐχοχήν, God cannot let the desolation of His sanctuary continue without doing injury to His honour; cf. Is 48:11.
Dan 9:18-19
The argument by which the prayer is urged, derived from a reference to the desolations, is strengthened by the words in apposition: and the city over which Thy name is named; i.e., not which is named after Thy name, by which the meaning of this form of expression is enfeebled. The name of God is the revelation of His being. It is named over Jerusalem in so far as Jehovah gloriously revealed Himself in it; He has raised it, by choosing it as the place of His throne in Israel, to the glory of a city of God; cf. Ps 48:2., and regarding this form of expression, the remarks under Deut 28:10.
The expression: and laying down my supplication before God (cf. Dan 9:20), is derived from the custom of falling down before God in prayer, and is often met with in Jeremiah; cf. Jer 38:26; Jer 42:9, and Jer 36:7. The Kethiv פּקחה (Dan 9:18, open) is to be preferred to the Keri פּקח, because it is conformed to the imperative forms in Dan 9:19, and is in accordance with the energy of the prayer. This energy shows itself in the number of words used in Dan 9:18 and Dan 9:19. Chr. B. Mich., under Dan 9:19, has well remarked: "Fervorem precantis cognoscere licet cum ex anaphora, seu terna et mysterii plena nominis Adonai repetitione, tum ex eo, quod singulis hisce imperativis He paragogicum ad intensiorem adfectum significandum superaddidit, tum ex congerie illa verborum: Audi, Condona, Attende, reliqua."
Geneva 1599
9:3 And I set my face unto the Lord God, to (d) seek by prayer and supplications, with fasting, and sackcloth, and ashes:
(d) He does not speak of that ordinary prayer, which he used in his house three times a day, but of a rare and vehement prayer, lest their sins should cause God to delay the time of their deliverance prophesied by Jeremiah.
John Gill
9:3 And I set my face unto the Lord God, to seek by prayer and supplications,.... He set apart some time on purpose for this service, distinct from his usual stated times of prayer, as well as from his civil business and employment; and he not only set his face toward Jerusalem, as he used to do, Dan 6:10, the more to affect his mind with the desolations the city and temple lay in; but towards the Lord God, the sovereign Lord of all, who does according to his will in heaven and in earth, the Governor of the universe, the one true God, Father, Son, and Spirit: and this denotes the intenseness of his spirit in prayer; the fixedness of his heart; the ardour of his mind; the fervency of his soul; his holy confidence in God; the freedom and boldness he used in prayer, and his constancy and continuance in it; which is a principal means, and a proper manner of seeking God. The Septuagint version, agreeably to the Hebrew text (d), renders it, "to seek prayer and supplications"; such as were suitable and pertinent to the present case; most beneficial and interesting to him and his people, and most acceptable to the Lord:
with fasting, and sackcloth, and ashes; as was usual on extraordinary occasions, in times of public mourning; and this he did, to show his sense of the divine Being, and of his own unworthiness to ask or receive anything of him; his great humiliation for the sins of the people; and to distinguish this prayer of his from ordinary ones, and to affect his own heart in it, with the sad condition his nation, city, and temple were in; and therefore abstained from food for a time, put sackcloth on his loins, and ashes on his head, or sat in them.
(d) , Sept; "ad quaerendum orationem et deprecationes", Montanus; "ad quaerendam orationem et supplicationem", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
9:3 prayer . . . supplications--literally, "intercessions . . . entreaties for mercy." Praying for blessings, and deprecating evils.
9:49:4: կացի յաղօթս առ Տէր Աստուած. գոհացա՛յ եւ ասեմ. Տէր Աստուած մեծդ եւ սքանչելի. որ պահես զուխտ եւ զողորմութիւն սիրելեաց քոց, որոց պահեն զպատուիրանս քո[12218]։ [12218] Ոմանք. Եւ որոց պահեն։
4 աղօթեցի Տէր Աստծուն, գոհութիւն յայտնեցի եւ ասացի. “Ո՛վ Տէր Աստուած մեծ եւ սքանչելագործ, որ պահում ես քո սիրելիների ուխտն ու ողորմութիւնը, որոնք պահում են քո պատուիրանները:
4 Եւ իմ Տէր Աստուծոյս աղօթք ըրի, խոստովանեցայ ու ըսի. «Ո՛հ, Տէ՛ր, մեծ եւ ահաւոր Աստուած, որ քեզ սիրողներուն եւ քու պատուիրանքներդ պահողներուն ուխտն ու ողորմութիւնը կը պահես,
կացի յաղօթս առ Տէր [156]Աստուած, գոհացայ`` եւ ասեմ. Տէր Աստուած` մեծդ եւ սքանչելի, որ պահես զուխտ եւ զողորմութիւն սիրելեաց քոց, որոց պահեն զպատուիրանս քո:

9:4: կացի յաղօթս առ Տէր Աստուած. գոհացա՛յ եւ ասեմ. Տէր Աստուած մեծդ եւ սքանչելի. որ պահես զուխտ եւ զողորմութիւն սիրելեաց քոց, որոց պահեն զպատուիրանս քո[12218]։
[12218] Ոմանք. Եւ որոց պահեն։
4 աղօթեցի Տէր Աստծուն, գոհութիւն յայտնեցի եւ ասացի. “Ո՛վ Տէր Աստուած մեծ եւ սքանչելագործ, որ պահում ես քո սիրելիների ուխտն ու ողորմութիւնը, որոնք պահում են քո պատուիրանները:
4 Եւ իմ Տէր Աստուծոյս աղօթք ըրի, խոստովանեցայ ու ըսի. «Ո՛հ, Տէ՛ր, մեծ եւ ահաւոր Աստուած, որ քեզ սիրողներուն եւ քու պատուիրանքներդ պահողներուն ուխտն ու ողորմութիւնը կը պահես,
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4 И молился я Господу Богу моему, и исповедовался и сказал:
9:4 καὶ και and; even προσηυξάμην προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master τὸν ο the θεὸν θεος God καὶ και and; even ἐξωμολογησάμην εξομολογεω concede; confess καὶ και and; even εἶπα επω say; speak ἰδού ιδου see!; here I am κύριε κυριος lord; master σὺ συ you εἶ ειμι be ὁ ο the θεὸς θεος God ὁ ο the μέγας μεγας great; loud καὶ και and; even ὁ ο the ἰσχυρὸς ισχυρος forceful; severe καὶ και and; even ὁ ο the φοβερὸς φοβερος fearful; fearsome τηρῶν τηρεω keep τὴν ο the διαθήκην διαθηκη covenant καὶ και and; even τὸ ο the ἔλεος ελεος mercy τοῖς ο the ἀγαπῶσί αγαπαω love σε σε.1 you καὶ και and; even τοῖς ο the φυλάσσουσι φυλασσω guard; keep τὰ ο the προστάγματά προσταγμα of you; your
9:4 וָֽ wˈā וְ and אֶתְפַּֽלְלָ֛ה ʔeṯpˈallˈā פלל pray לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s) וָ wā וְ and אֶתְוַדֶּ֑ה ʔeṯwaddˈeh ידה praise וָ wā וְ and אֹֽמְרָ֗ה ʔˈōmᵊrˈā אמר say אָנָּ֤א ʔonnˈā אָנָּא pray אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord הָ hā הַ the אֵ֤ל ʔˈēl אֵל god הַ ha הַ the גָּדֹול֙ ggāḏôl גָּדֹול great וְ wᵊ וְ and הַ ha הַ the נֹּורָ֔א nnôrˈā ירא fear שֹׁמֵ֤ר šōmˈēr שׁמר keep הַ ha הַ the בְּרִית֙ bbᵊrîṯ בְּרִית covenant וְֽ wᵊˈ וְ and הַ ha הַ the חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty לְ lᵊ לְ to אֹהֲבָ֖יו ʔōhᵃvˌāʸw אהב love וּ û וְ and לְ lᵊ לְ to שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep מִצְוֹתָֽיו׃ miṣwōṯˈāʸw מִצְוָה commandment
9:4. et oravi Dominum Deum meum et confessus sum et dixi obsecro Domine Deus magne et terribilis custodiens pactum et misericordiam diligentibus te et custodientibus mandata tuaAnd I prayed to the Lord, my God, and I made my confession, and said: I beseech thee, O Lord God, great and terrible, who keepest the covenant, and mercy to them that love thee, and keep thy commandments.
4. And I prayed unto the LORD my God, and made confession, and said, O Lord, the great and dreadful God, which keepeth covenant and mercy with them that love him and keep his commandments;
9:4. And I prayed to the Lord, my God, and I confessed, and I said, “I beg you, O Lord God, great and terrible, preserving the covenant and mercy for those who love you and keep your commandments.
9:4. And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;
And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments:

9:4 И молился я Господу Богу моему, и исповедовался и сказал: <<Молю Тебя, Господи Боже великий и дивный, хранящий завет и милость любящим Тебя и соблюдающим повеления Твои!
9:4
καὶ και and; even
προσηυξάμην προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
καὶ και and; even
ἐξωμολογησάμην εξομολογεω concede; confess
καὶ και and; even
εἶπα επω say; speak
ἰδού ιδου see!; here I am
κύριε κυριος lord; master
σὺ συ you
εἶ ειμι be
ο the
θεὸς θεος God
ο the
μέγας μεγας great; loud
καὶ και and; even
ο the
ἰσχυρὸς ισχυρος forceful; severe
καὶ και and; even
ο the
φοβερὸς φοβερος fearful; fearsome
τηρῶν τηρεω keep
τὴν ο the
διαθήκην διαθηκη covenant
καὶ και and; even
τὸ ο the
ἔλεος ελεος mercy
τοῖς ο the
ἀγαπῶσί αγαπαω love
σε σε.1 you
καὶ και and; even
τοῖς ο the
φυλάσσουσι φυλασσω guard; keep
τὰ ο the
προστάγματά προσταγμα of you; your
9:4
וָֽ wˈā וְ and
אֶתְפַּֽלְלָ֛ה ʔeṯpˈallˈā פלל pray
לַ la לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהַ֖י ʔᵉlōhˌay אֱלֹהִים god(s)
וָ וְ and
אֶתְוַדֶּ֑ה ʔeṯwaddˈeh ידה praise
וָ וְ and
אֹֽמְרָ֗ה ʔˈōmᵊrˈā אמר say
אָנָּ֤א ʔonnˈā אָנָּא pray
אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord
הָ הַ the
אֵ֤ל ʔˈēl אֵל god
הַ ha הַ the
גָּדֹול֙ ggāḏôl גָּדֹול great
וְ wᵊ וְ and
הַ ha הַ the
נֹּורָ֔א nnôrˈā ירא fear
שֹׁמֵ֤ר šōmˈēr שׁמר keep
הַ ha הַ the
בְּרִית֙ bbᵊrîṯ בְּרִית covenant
וְֽ wᵊˈ וְ and
הַ ha הַ the
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
לְ lᵊ לְ to
אֹהֲבָ֖יו ʔōhᵃvˌāʸw אהב love
וּ û וְ and
לְ lᵊ לְ to
שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep
מִצְוֹתָֽיו׃ miṣwōṯˈāʸw מִצְוָה commandment
9:4. et oravi Dominum Deum meum et confessus sum et dixi obsecro Domine Deus magne et terribilis custodiens pactum et misericordiam diligentibus te et custodientibus mandata tua
And I prayed to the Lord, my God, and I made my confession, and said: I beseech thee, O Lord God, great and terrible, who keepest the covenant, and mercy to them that love thee, and keep thy commandments.
9:4. And I prayed to the Lord, my God, and I confessed, and I said, “I beg you, O Lord God, great and terrible, preserving the covenant and mercy for those who love you and keep your commandments.
9:4. And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; 5 We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: 6 Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. 7 O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. 8 O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. 9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; 10 Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets. 11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. 12 And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. 13 As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth. 14 Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice. 15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. 16 O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. 17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. 18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. 19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
We have here Daniel's prayer to God as his God, and the confession which he joined with that prayer: I prayed, and made my confession. Note, In every prayer we must make confession, not only of the sins we have been guilty of (which we commonly call confession), but of our faith in God and dependence upon him, our sorrow for sin and our resolutions against it. It must be our confession, must be the language of our own convictions and that which we ourselves do heartily subscribe to.
Let us go over the several parts of this prayer, which we have reason to think that he offered up much more largely than is here recorded, these being only the heads of it.
I. Here is his humble, serious, reverent address to God, 1. As a God to be feared, and whom it is our duty always to stand in awe of: "O Lord! the great and dreadful God, that art able to deal with the greatest and most terrible of the church's enemies." 2. As a God to be trusted, and whom it is our duty to depend upon and put a confidence in: Keeping the covenant and mercy to those that love him, and, as a proof of their love to him, keep his commandments. If we fulfil our part of the bargain, he will not fail to fulfil his. He will be to his people as good as his word, for he keeps covenant with them, and not one iota of his promise shall fall to the ground; nay, he will be better than his word, for he keeps mercy to them, something more than was in the covenant. It was proper for Daniel to have his eye upon God's mercy now that he was to lay before him the miseries of his people, and upon God's covenant now that he was to sue for the performance of a promise. Note, We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy in conjunction.
II. Here is a penitent confession of sin, the procuring cause of all the calamities which his people had for so many years been groaning under, v. 5, 6. When we seek to God for national mercies we ought to humble ourselves before him for national sins. These are the sins Daniel here laments; and we may here observe the variety of words he makes use of to set forth the greatness of their provocations (for it becomes penitents to lay load upon themselves): We have sinned in many particular instances, nay, we have committed iniquity, we have driven a trade of sin, we have done wickedly with a hard heart and a stiff neck, and herein we have rebelled, have taken up arms against the King of kings, his crown and dignity. Two things aggravated their sins:-- 1. That they had violated the express laws God had given them by Moses: "We have departed from they precepts and from thy judgments, and have not conformed to them. And (v. 10) we have not obeyed the voice of the Lord our God." That which speaks the nature of sin, that it is the transgression of the law, does sufficiently speak the malignity of it; if sin be made to appear sin, it cannot be made to appear worse; its sinfulness is its greatest hatefulness, Rom. vii. 13. God has set his laws before us plainly and fully, as the copy we should write after, yet we have not walked in them, but turned aside, or turned back. 2. That they had slighted the fair warnings God had given them by the prophets, which in every age he had sent to them, rising up betimes and sending them (v. 6): "We have not hearkened to thy servants the prophets, who have put us in mind of thy laws, and of the sanctions of them; though they spoke in thy name, we have not regarded them; though they delivered their message faithfully, with a universal respect to all orders and degrees of men, to our kings and princes, whom they had the courage and confidence to speak to, to our fathers, and to all the people of the land, whom they had the condescension and compassion to speak to, yet we have not hearkened to them, nor heard them, or not heeded them, or not complied with them." Mocking God's messengers, and despising his words, were Jerusalem's measure-filling sins, 2 Chron. xxxvi. 16. This confession of sin is repeated here, and much insisted on; penitents should again and again accuse and reproach themselves till they find their hearts thoroughly broken. All Israel have transgressed thy law, v. 11. It is Israel, God's professing people, who have known better, and from whom better is expected--Israel, God's peculiar people, whom he has surrounded with his favours; not here and there one, but it is all Israel, the generality of them, the body of the people, that have transgressed by departing and getting out of the way, that they might not hear, and so might not obey, thy voice. This disobedience is that which all true penitents do most sensibly charge upon themselves (v. 14): We obeyed not his voice, and (v. 15) we have sinned, we have done wickedly. Those that would find mercy must thus confess their sins.
III. Here is a self-abasing acknowledgment of the righteousness of God in all the judgments that were brought upon them; and it is evermore the way of true penitents thus to justify God, that he may be clear when he judges, and the sinner may bear all the blame. 1. He acknowledges that it was sin that plunged them in all these troubles. Israel is dispersed through all the countries about, and so weakened, impoverished, and exposed. God's hand has driven them hither and thither, some near, where they are known and therefore the more ashamed, others afar off, where they are not known and therefore the more abandoned, and it is because of their trespass that they have trespassed (v. 7); they mingled themselves with the nations that they might be debauched by them, and now God mingles them with the nations that they might be stripped by them. 2. He owns the righteousness of God in it, that he had done them no wrong in all he had brought upon them, but had dealt with them as they deserved (v. 7): "O Lord! righteousness belongs to thee; we have no fault to find with thy providence, no exceptions to make against thy judgments, for (v. 14) the Lord our God is righteous in all his works which he does, even in the sore calamities we are now under, for we obeyed not the words of his mouth, and therefore justly feel the weight of his hand." This seems to be borrowed from Lam. i. 18. 3. He takes notice of the fulfilling of the scripture in what was brought upon them. In very faithfulness he afflicted them; for it was according to the word which he had spoken. The curse is poured upon us and the oath, that is, the curse that was ratified by an oath in the law of Moses, v. 11. This further justifies God in their troubles, that he did but inflict the penalty of the law, which he had given them fair notice of. It was necessary for the preserving of the honour of God's veracity, and saving his government from contempt, that the threatenings of his word should be accomplished, otherwise they look but as bugbears, nay, they seem not at all frightful. Therefore he has confirmed his words which spoke against us because we broke his laws, and against our judges that judged us because they did not according to the duty of their place punish the breach of God's laws. He told them many a time that if they did not execute justice, as terrors to evil-workers, he must and would take the work into his own hands; and now he has confirmed what he said by bringing upon us a great evil, in which the princes and judges themselves deeply shared. Note, It contributes very much to our profiting by the judgments of God's hand to observe how exactly they agree with the judgments of his mouth. 4. He aggravates the calamities they were in, lest they should seem, having been long used to them, to make light of them, and so to lose the benefit of the chastening of the Lord by despising it. "It is not some of the common troubles of life that we are complaining of, but that which has in it some special marks of divine displeasure; for under the whole heaven has not been done as has been done upon Jerusalem," v. 12. It is Jeremiah's lamentation in the name of the church, Was ever sorrow like unto my sorrow? which must suppose another similar question, Was ever sin like unto my sin? 5. He puts shame upon the whole nation, from the highest to the lowest; and if they will say Amen to his prayer, as it was fit they should if they would come in for a share in the benefit of it, they must all put their hand upon their mouth, and their mouth in the dust: "To us belongs confusion of faces as at this day (v. 7); we lie under the shame of the punishment of our iniquity, for shame is our due." If Israel had retained their character, and had continued a holy people, they would have been high above all nations in praise, and mane, and honour (Deut. xxvi. 19); but now that they have sinned and done wickedly confusion and disgrace belong to them, to the men of Judah and the inhabitants of Jerusalem, the inhabitants both of the country and of the city, for they have been all alike guilty before God; it belongs to all Israel, both to the two tribes, that are near, by the rivers of Babylon, and to the ten tribes, that are afar off, in the land of Assyria. "Confusion belongs not only to the common people of our land, but to our kings, our princes, and our fathers (v. 8), who should have set a better example, and have used their authority and influence for the checking of the threatening torrent of vice profaneness." 6. He imputes the continuance of the judgment to their incorrigibleness under it (v. 13, 14): "All this evil has come upon us, and has lain long upon us, yet made we not our prayer before the Lord our God, not in a right manner, as we should have made it, with a humble, lowly, penitent, and obedient heart. We have been smitten, but have not returned to him that smote us. We have not entreated the face of the Lord our God" (so the word is); "we have taken no care to make our peace with God and reconcile ourselves to him." Daniel set his brethren a good example of praying continually, but he was sorry to see how few there were that followed his example; in their affliction it was expected that they would seek God early, but they sought him not, that they might turn from their iniquities and understand his truth. The errand upon which afflictions are sent is to bring men to turn from their iniquities and to understand God's truth; so Elihu had explained them, Job xxxvi. 10. God by them opens men's ears to discipline and commands that they return from iniquity. And if men were brought rightly to understand God's truth, and to submit to the power and authority of it, they would turn from the error of their ways. Now the first step towards this is to make our prayer before the Lord our God, that the affliction may be sanctified before it is removed, and that the grace of God may go along with the providence of God, to make it answer the end. Those who in their affliction make not their prayer to God, who cry not when he binds them, are not likely to turn from iniquity or to understand his truth. "Therefore, because we have not improved the affliction, the Lord has watched upon the evil, as the judge takes care that execution be done according to the sentence. Because we have not been melted, he has kept us still in the furnace, and watched over it, to make the heat yet more intense;" for when God judges he will overcome, and will be justified in all his proceedings.
IV. Here is a believing appeal to the mercy of God, and to the ancient tokens of his favour to Israel, and the concern of his own glory in their interests. 1. It is some comfort to them (and not a little) that God has been always ready to pardon sin (v. 9): To the Lord our God belong mercies and forgiveness; this refers to that proclamation of his name, Exod. xxxiv. 6, 7, The Lord God, gracious and merciful, forgiving iniquity. Note, It is very encouraging to poor sinners to recollect that mercies belong to God, as it is convincing and humbling to them to recollect that righteousness belongs to him; and those who give him the glory of his righteousness may take to themselves the comfort of his mercies, Ps. lxii. 12. There are abundant mercies in God, and not only forgiveness but forgivenesses; he is a God of pardons (Neh. ix. 17, marg.); he multiplies to pardon, Isa. lv. 7. Though we have rebelled against him, yet with him there is mercy, pardoning mercy, even for the rebellious. 2. It is likewise a support to them to think that God had formerly glorified himself by delivering them out of Egypt; so far he looks back for the encouragement of his faith (v. 15): "Thou hast formerly brought thy people out of Egypt with a mighty hand, and wilt thou not now with the same mighty hand bring them out of Babylon? Were they then formed into a people, and shall they not now be reformed and new-formed? Are they now sinful and unworthy, and were they not so then? Are their oppressors now mighty and haughty, and were they not so then? And has not God said the their deliverance out of Babylon shall outshine even that out of Egypt?" Jer. xvi. 14, 15. The force of this plea lies in that, "Thou hast gotten thyself renown, hast made thyself a name" (so the word is) "as at this day, even to this day, by bringing us out of Egypt; and wilt thou lose the credit of that by letting us perish in Babylon? Didst thou get a renown by that deliverance which we have so often commemorated, and wilt thou not now get thyself a renown by this which we have so often prayed for, and so long waited for?"
V. Here is a pathetic complaint of the reproach that God's people lay under, and the ruins that God's sanctuary lay in, both which redounded very much to the dishonour of God and the diminution of that name and renown which God had gained by bringing them out of Egypt. 1. God's holy people were despised. By their sins and the iniquities of their fathers they had profaned their crown and made themselves despicable, and then though they are, in name and profession, God's people, and upon that account truly great and honourable, yet they become a reproach to all that are round about them. Their neighbours laugh them to scorn, and triumph in their disgrace. Note, Sin is a reproach to any people, but especially to God's people, that have more eyes upon them and have more honour to lose than other people. 2. God's holy place was desolate. Jerusalem, the holy city, was a reproach (v. 16) when it lay in ruins; it was an astonishment and a hissing to all that passed by. The sanctuary, the holy house, was desolate (v. 17), the altars were demolished, and all the buildings laid in ashes. Note, The desolations of the sanctuary are the grief of all the saints, who reckon all their comforts in this world buried in the ruins of the sanctuary.
VI. Here is an importunate request to God for the restoring of the poor captive Jews to their former enjoyments again. The petition is very pressing, for God gives us leave in prayer to wrestle with him: "O Lord! I beseech thee, v. 16. If ever thou wilt do any thing for me, do this; it is my heart's desire and prayer. Now therefore, O our God! hear the prayer of thy servant and his supplication (v. 17), and grant an answer of peace." Now what are his petitions? What are his requests? 1. That God would turn away his wrath from them; that is it which all the saints dread and deprecate more than any thing: O let thy anger be turned away from thy Jerusalem, thy holy mountain! v. 16. He does not pray for the turning again of their captivity (let the Lord do with them as seems good in his eyes), but he prays first for the turning away of God's wrath. Take away the cause, and the effect will cease. 2. That he would lift up the light of his countenance upon them (v. 17): "Cause thy face to shine upon thy sanctuary that is desolate; return in thy mercy to us, and show that thou art reconciled to us, and then all shall be well." Note, The shining of God's face upon the desolations of the sanctuary is all in all towards the repair of it; and upon that foundation it must be rebuilt. If therefore its friends would begin their work at the right end, they must first be earnest with God in prayer for his favour, and recommend his desolate sanctuary to his smiles. Cause thy face to shine and then we shall be saved, Ps. lxxx. 3. 3. That he would forgive their sins, and then hasten their deliverance (v. 19): O Lord! hear; O Lord! forgive. "That the mercy prayed for may be granted in mercy, let the sin that threatens to come between us and it be removed: O Lord! hearken and do, not hearken and speak only, but hearken and do; do that for us which none else can, and that speedily--defer not, O my God!" Now that he saw the appointed day approaching he could in faith pray that God would make haste to them and not defer. David often prays, Make haste, O God! to help me.
VII. Here are several pleas and arguments to enforce the petitions. God gives us leave not only to pray, but to plead with him, which is not to move him (he himself knows what he will do), but to move ourselves, to excite our fervency and encourage our faith. 1. They disdain a dependence upon any righteousness of their own; they pretend not to merit any thing at God's hand but wrath and the curse (v. 18): "We do not present our supplications before thee with hope to speed for our righteousness, as if we were worthy to receive thy favour for any good in us, or done by us, or could demand any thing as a debt; we cannot insist upon our own justification, no, though we were more righteous than we are; nay, though we knew nothing amiss of ourselves, yet are we not thereby justified, nor would we answer, but we would make supplication to our Judge." Moses had told Israel long before that, whatever God did for them, it was not for their righteousness, Deut. ix. 4, 5. And Ezekiel had of late told them that their return out of Babylon would be not for their sakes, Ezek. xxxvi. 22, 32. Note, Whenever we come to God for mercy we must lay aside all conceit of, and confidence in, our own righteousness. 2. They take their encouragement in prayer from God only, as knowing that his reasons of mercy are fetched from within himself, and therefore from him we must borrow all our pleas for mercy, and so give honour to him when we are suing for grace and mercy from him. (1.) "Do it for thy own sake (v. 19), for the accomplishment of thy own counsel, the performance of thy own promise, and the manifestation of thy own glory." Note, God will do his own work, not only in his own way and time, but for his own sake, and so we must take it. (2.) "Do it for the Lord's sake, that is, for the Lord Christ's sake," for the sake of the Messiah promised, who is the Lord (so the most and best of our Christian interpreters understand it), for the sake of Adonai, so David called the Messiah (Ps. cx. 1), and mercy is prayed for for the church for the sake of the Son of man (Ps. lxxx. 17), and for thy Word's sake, he is Lord of all. It is for his sake that God causes his face to shine upon sinners when they repent and turn to him, because of the satisfaction he has made. In all our prayers that therefore must be our plea; we must make mention of his righteousness, even of his only, Ps. lxxi. 16. Look upon the face of the anointed. He has himself directed us to ask in his name. (3.) "Do it according to all thy righteousness (v. 16), that is, plead for us against our persecutors and oppressors according to thy righteousness. Though we are ourselves unrighteous before God, yet with reference to them we have a righteous cause, which we leave it with the righteous God to appear in the defence of." Or, rather, by the righteousness of God here is meant his faithfulness to his promise. God had, according to his righteousness, executed the threatening, v. 11. "Now, Lord, wilt thou not do according to all thy righteousness? Wilt thou not be as true to thy promises as thou hast been to thy threatenings and accomplish them also?" (4.) "Do it for thy great mercies (v. 18), to make it to appear that thou art a merciful God." The good things we ask of God we call mercies, because we expect them purely from God's mercy. And, because misery is the proper object of mercy, the prophet here spreads the deplorable condition of the church before God, as it were to move his compassion: "Open thy eyes and behold our desolations, especially the desolations of the sanctuary. O look with pity upon a pitiable case!" Note, The desolations of the church must in prayer be laid before God and then left with him. (5.) "Do it for the sake of the relation we stand in to thee. The sanctuary that is desolate is thy sanctuary (v. 17), dedicated to thy honour, employed in thy service, and the place of thy residence. Jerusalem is thy city and thy holy mountain (v. 16); it is the city which is called by thy name," v. 18. It was the city which God had chosen out of all the tribes of Israel, to put his name there. "The people that have become a reproach are thy people, and thy name suffers in the reproach cast upon them (v. 16); they are called by thy name, v. 19. Lord, thou hast a property in them, and therefore art interested in their interests; wilt thou not provide for thy own, for those of thy own house? They are thine, save them," Ps. cxix. 94.
Adam Clarke: Commentary on the Bible - 1831
9:4: Keeping the covenant - Fidelity and truth are characteristics of God. He had never yet broken his engagements to his followers, and was ever showing mercy to men.
Albert Barnes: Notes on the Bible - 1834
9:4: And I prayed unto the Lord my God - Evidently a set and formal prayer. It would seem probable that; he offered this prayer, and then re corded the substance of it afterward. We have no reason to suppose that we have the whole of it, but we have doubtless its principal topics.
And made my confession - Not as an individual, or not of his own sins only, but a confession in behalf of the people, and in their name. There is no reason to suppose that what he here says did "not" express their feelings. They had been long in captivity - far away from their desolate city and temple. They could not but be sensible that these calamities had come upon them on account of their sins; and they could not but feel that the calamities could not be expected to be removed but by confession of their sins, and by acknowledging the justice of the Divine dealings toward them. When we have been afflicted - when we are called to pass through severe trials - and when, borne down by trial, we go to God, and pray that the evil may be removed, the first thing that is demanded is, that we should confess our sins, and acknowledge the justice of God in the judgments that have come upon us. If we attempt to vindicate and justify ourselves, we can have no hope that the judgment will be averted. Daniel, therefore, in the name of the people, began his prayer with the humble and penitent acknowledgment that all that they had suffered was deserved.
O Lord, the great and dreadful God - A God great, and to be feared or venerated - הנורא hanô râ'. This does not mean "dreadful" in the sense that there is anything stern or unamiable in his character, but mainly that he is to be regarded with veneration.
Keeping the covenant and mercy - Keeping his covenant and showing mercy. This is often ascribed to God, that he is faithful to his covenant; that is, that he is faithful to his promises to his people, or to those who sustain a certain relation to him, and who are faithful to "their" covenant vows. If there is alienation and estrangement, and want of faithfulness on either side, it does not begin with him. He is faithful to all his promises, and his fidelity may always be assumed as a basis of calculation in all our intercourse with him. See the word "covenant," in Cruden's "Concordance." The word mercy seems to be added here to denote that mercy enters into his dealings with us even in keeping the covenant. We are so sinful and so unfaithful ourselves, that if "he" is faithful to his covenant, it must be by showing mercy to us.
To them that love him ... - The conditions of the covenant extend no farther than this, since, in a compact of any kind, one is bound to be faithful only while the terms are maintained by the other party. So God binds himself to show favor only while we are obedient, and we can plead his covenant only when we are obedient, when we confess our sins and plead his promises in this sense - that he has assured us that he will restore and receive us if we are penitent. It was this which Daniel pleaded on this occasion. He could not plead that his people had been obedient, and had thus any claims to the Divine favor; but he could cast himself and them on the mercy of a covenant-keeping God, who would remember his covenant with them if they were penitent, and who would graciously pardon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: made: Dan 9:5-12; Lev 26:40-42; Kg1 8:47-49; Ch2 7:14; Neh 9:2, Neh 9:3; Psa 32:5; Jer 3:13; Jo1 1:8-10
the great: Exo 20:6, Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Deu 5:10, Deu 7:9; Kg1 8:23; Neh 1:5, Neh 9:32; Jer 32:17-19; Mic 7:18-20; Nah 1:2-7; Luk 1:72; Rom 8:28; Jam 1:12; Jam 2:5; Jo1 5:2, Jo1 5:3
Geneva 1599
9:4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the (e) great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;
(e) That is, has all power in yourself to execute your terrible judgments against obstinate sinners, as you are rich in mercy to comfort those who obey your word and love you.
John Gill
9:4 And I prayed unto the Lord my God,.... Not to idols, nor to angels or saints departed; but to the Lord God of heaven and earth, who is omniscient, omnipotent, omnipresent, &c.: a God hearing and answering prayer; and to whom he directed his prayer, not only as the God of nature and providence, but as his own covenant God and Father; thereby encouraging his faith in him, and using his interest with him: and made my confession; of his own sins, and of the sins of his people; of the favours bestowed on him and them; of his justice in afflicting them, and his mercy in appointing a time for their deliverance; of his own faith in him, love to him, and submission to his will:
and said, O Lord, the great and dreadful God; great in his being and perfections, and in all his works of nature, providence, and grace; "and dreadful" in his threatenings and judgments, in his wrath and vengeance: or, to be "feared" (e); and reverenced by all men, especially by his saints; and particularly when they draw near unto him, as Daniel now did; and that because of his greatness and goodness: this Daniel observes to raise in his mind a proper awe and reverence of God, whose presence he was now approaching:
keeping the covenant and mercy to them that love him, and to them that keep his commandments; faithful to his word of promise; large and liberal in the distribution of his grace and mercy to such that love him sincerely and heartily; and, as an evidence of it, observe his precepts from a principle of love, and with a view to his glory: respect seems to be had to Ex 20:6, this is observed, by the prophet, to encourage his own faith, and that of others, as to the fulfilment of the promise of their deliverance from captivity at the end of the seventy years; and to raise, in his mind and theirs, love to God, who was thus merciful; and to show the obligations they lay under, in gratitude, to keep his commandments.
(e) "reverendus", Vatablus; "summe reverende", Junius & Tremellius; "metuende", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
9:4 my confession--according to God's promises in Lev 26:39-42, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare Deut 30:1-5; Jer 29:12-14; Jas 4:10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (Ps 102:13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their representative and intercessory priest, "accepts the punishment of their iniquity." Thus he typifies Messiah, the Sin-bearer and great Intercessor. The prophet's own life and experience form the fit starting point of the prophecy concerning the sin atonement. He prays for Israel's restoration as associated in the prophets (compare Jer 31:4, Jer 31:11-12, Jer 31:31, &c.) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God's servants, who, like Noah's father (Gen 5:29), hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see (Mt 13:17); as now also Christians, who believe that the Lord's second coming is nigh, are expected to continue waiting. So Daniel is informed of a long period of seventy prophetic weeks before Messiah's coming, instead of seventy years, as he might have expected (compare Mt 18:21-22) [AUBERLEN].
great and dreadful God--as we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment.
keeping . . . covenant and mercy--that is, the covenant of Thy mercy, whereby Thou hast promised to deliver us, not for our merits, but of Thy mercy (Ezek 36:22-23). So weak and sinful is man that any covenant for good on God's part with him, to take effect, must depend solely on His grace. If He be a God to be feared for His justice, He is one to be trusted for His "mercy."
love . . . keep his commandments--Keeping His commandments is the only sure test of love to God (Jn 14:15).
9:59:5: Մեղաք, անօրինեցաք, անիրաւեցաք եւ ապստամբեցաք, եւ խոտորեցաք ՚ի պատուիրանաց քոց, եւ յիրաւանց քոց.
5 Մեղք գործեցինք, անօրինացանք, անիրաւութիւն արեցինք, ապստամբեցինք եւ շեղուեցինք քո պատուիրաններից եւ քո օրէնքներից,
5 Մենք մեղք գործեցինք, անօրէնութիւն ըրինք, ամբարշտութիւն ըրինք եւ ապստամբեցանք ու քու պատուիրանքներէդ ու օրէնքներէդ խոտորեցանք
մեղաք, անօրինեցաք, անիրաւեցաք եւ ապստամբեցաք եւ խոտորեցաք ի պատուիրանաց քոց եւ յիրաւանց քոց:

9:5: Մեղաք, անօրինեցաք, անիրաւեցաք եւ ապստամբեցաք, եւ խոտորեցաք ՚ի պատուիրանաց քոց, եւ յիրաւանց քոց.
5 Մեղք գործեցինք, անօրինացանք, անիրաւութիւն արեցինք, ապստամբեցինք եւ շեղուեցինք քո պատուիրաններից եւ քո օրէնքներից,
5 Մենք մեղք գործեցինք, անօրէնութիւն ըրինք, ամբարշտութիւն ըրինք եւ ապստամբեցանք ու քու պատուիրանքներէդ ու օրէնքներէդ խոտորեցանք
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 Согрешили мы, поступали беззаконно, действовали нечестиво, упорствовали и отступили от заповедей Твоих и от постановлений Твоих;
9:5 ἡμάρτομεν αμαρτανω sin ἠδικήσαμεν αδικεω injure; unjust to ἠσεβήσαμεν ασεβεω irreverent καὶ και and; even ἀπέστημεν αφιστημι distance; keep distance καὶ και and; even παρέβημεν παραβαινω transgress; overstep τὰς ο the ἐντολάς εντολη direction; injunction σου σου of you; your καὶ και and; even τὰ ο the κρίματά κριμα judgment σου σου of you; your
9:5 חָטָ֥אנוּ ḥāṭˌānû חטא miss וְ wᵊ וְ and עָוִ֖ינוּ ʕāwˌînû עוה do wrong הִרְשַׁ֣עְנוּוהרשׁענו *hiršˈaʕnû רשׁע be guilty וּ û וְ and מָרָ֑דְנוּ mārˈāḏᵊnû מרד rebel וְ wᵊ וְ and סֹ֥ור sˌôr סור turn aside מִ mi מִן from מִּצְוֹתֶ֖ךָ mmiṣwōṯˌeḵā מִצְוָה commandment וּ û וְ and מִ mi מִן from מִּשְׁפָּטֶֽיךָ׃ mmišpāṭˈeʸḵā מִשְׁפָּט justice
9:5. peccavimus inique fecimus impie egimus et recessimus et declinavimus a mandatis tuis ac iudiciisWe have sinned, we have committed iniquity, we have done wickedly, and have revolted: and we have gone aside from thy commandments, and thy judgments.
5. we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from thy precepts and from thy judgments:
9:5. We have sinned, we have committed iniquity, we acted impiously and have withdrawn, and we have turned aside from your commandments as well as your judgments.
9:5. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:
We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:

9:5 Согрешили мы, поступали беззаконно, действовали нечестиво, упорствовали и отступили от заповедей Твоих и от постановлений Твоих;
9:5
ἡμάρτομεν αμαρτανω sin
ἠδικήσαμεν αδικεω injure; unjust to
ἠσεβήσαμεν ασεβεω irreverent
καὶ και and; even
ἀπέστημεν αφιστημι distance; keep distance
καὶ και and; even
παρέβημεν παραβαινω transgress; overstep
τὰς ο the
ἐντολάς εντολη direction; injunction
σου σου of you; your
καὶ και and; even
τὰ ο the
κρίματά κριμα judgment
σου σου of you; your
9:5
חָטָ֥אנוּ ḥāṭˌānû חטא miss
וְ wᵊ וְ and
עָוִ֖ינוּ ʕāwˌînû עוה do wrong
הִרְשַׁ֣עְנוּוהרשׁענו
*hiršˈaʕnû רשׁע be guilty
וּ û וְ and
מָרָ֑דְנוּ mārˈāḏᵊnû מרד rebel
וְ wᵊ וְ and
סֹ֥ור sˌôr סור turn aside
מִ mi מִן from
מִּצְוֹתֶ֖ךָ mmiṣwōṯˌeḵā מִצְוָה commandment
וּ û וְ and
מִ mi מִן from
מִּשְׁפָּטֶֽיךָ׃ mmišpāṭˈeʸḵā מִשְׁפָּט justice
9:5. peccavimus inique fecimus impie egimus et recessimus et declinavimus a mandatis tuis ac iudiciis
We have sinned, we have committed iniquity, we have done wickedly, and have revolted: and we have gone aside from thy commandments, and thy judgments.
9:5. We have sinned, we have committed iniquity, we acted impiously and have withdrawn, and we have turned aside from your commandments as well as your judgments.
9:5. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:
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Albert Barnes: Notes on the Bible - 1834
9:5: We have sinned - Though Daniel was alone, he spake in the name of the people in general - doubtless recounting the long series of crimes in the nation which had preceded the captivity, and which were the cause of the ruin of the city and temple.
And have committed iniquity ... - These varied forms of expression are designed to give "intensity" to what he says. It is equivalent to saying that they had sinned in every way possible. The mind, in a state of true repentance, dwells on its sins, and recounts the various forms in which iniquity has been done, and multiplies expressions of regret and sorrow on account of transgression.
From thy precepts - Thy commands; thy laws.
Thy judgments - Thy laws - the word "judgments" in the Scripture denoting what God judges to be right for us to do, as well as what it is right for him to inflict.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: have sinned: Dan 9:15; Kg1 8:47-50; Ch2 6:37-39; Ezr 9:6; Neh 1:6-8, Neh 9:33, Neh 9:34; Psa 106:6; Isa 64:5-7; Jer 3:25, Jer 14:7
departing: Psa 18:21, Psa 119:102; Isa 59:13; Eze 6:9; Hos 1:2; Mal 3:7; Heb 3:12
John Gill
9:5 We have sinned, and have committed iniquity, and have done wickedly, and have rebelled,.... Some think there is a gradation in these words; that they had committed some sins through error and ignorance; others through infirmity and obliquity, or in the perverseness of their spirits, and the crookedness of their ways; and others wilfully and in malice, in the wickedness of their hearts; and others were open acts of hostility against God, casting off his yoke, and refusing obedience to him, and obstinately persisting therein. Jacchiades refers them to sins of actions, words, and thoughts, which they proudly and presumptuously committed. This heap of phrases seems to be used to take in all kind of sin committed by them, and rather to exaggerate than to extenuate them, and to confess them with all their aggravated circumstances; and Daniel puts in himself among the body of the people, as being a member of it, and as well knowing he was not without sin; and therefore willingly took his part in the blame of it, in confession of it, and confusion for it:
even by departing from thy precepts, and from thy judgments; both of a moral and positive nature, which were enjoined by the law of Moses, as the rule of their conduct; but from this they swerved.
Robert Jamieson, A. R. Fausset and David Brown
9:5 Compare Nehemiah's confession (Neh. 9:1-38).
sinned . . . committed iniquity . . . done wickedly . . . rebelled--a climax. Erred in ignorance . . . sinned by infirmity . . . habitually and wilfully done wickedness . . . as open and obstinate rebels set ourselves against God.
9:69:6: եւ ո՛չ լուաք ծառայից քոց մարգարէիցն որք խօսեցան յանուն քո առ թագաւորս մեր, եւ առ իշխանս մեր, եւ առ հարս մեր, եւ առ ամենայն ժողովուրդս երկրին[12219]։ [12219] Ոմանք. Որք խօսէին յանուն։
6 չլսեցինք քո ծառաներին՝ մարգարէներին, որոնք քո անունով խօսեցին մեր թագաւորների, մեր իշխանների, մեր հայրերի եւ երկրի ամբողջ ժողովրդի հետ:
6 Եւ քու ծառաներուդ՝ մարգարէներուն՝ խօսքին մտիկ չըրինք, որոնք մեր թագաւորներուն, մեր իշխաններուն ու մեր հայրերուն ու երկրին բոլոր ժողովուրդին քու անունովդ խօսեցան։
եւ ոչ լուաք ծառայից քոց մարգարէիցն որք խօսեցան յանուն քո առ թագաւորս մեր եւ առ իշխանս մեր եւ առ հարս մեր, եւ առ ամենայն ժողովուրդս երկրին:

9:6: եւ ո՛չ լուաք ծառայից քոց մարգարէիցն որք խօսեցան յանուն քո առ թագաւորս մեր, եւ առ իշխանս մեր, եւ առ հարս մեր, եւ առ ամենայն ժողովուրդս երկրին[12219]։
[12219] Ոմանք. Որք խօսէին յանուն։
6 չլսեցինք քո ծառաներին՝ մարգարէներին, որոնք քո անունով խօսեցին մեր թագաւորների, մեր իշխանների, մեր հայրերի եւ երկրի ամբողջ ժողովրդի հետ:
6 Եւ քու ծառաներուդ՝ մարգարէներուն՝ խօսքին մտիկ չըրինք, որոնք մեր թագաւորներուն, մեր իշխաններուն ու մեր հայրերուն ու երկրին բոլոր ժողովուրդին քու անունովդ խօսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 и не слушали рабов Твоих, пророков, которые Твоим именем говорили царям нашим, и вельможам нашим, и отцам нашим, и всему народу страны.
9:6 καὶ και and; even οὐκ ου not ἠκούσαμεν ακουω hear τῶν ο the παίδων παις child; boy σου σου of you; your τῶν ο the προφητῶν προφητης prophet ἃ ος who; what ἐλάλησαν λαλεω talk; speak ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ἐπὶ επι in; on τοὺς ο the βασιλεῖς βασιλευς monarch; king ἡμῶν ημων our καὶ και and; even δυνάστας δυναστης dynasty; dynast ἡμῶν ημων our καὶ και and; even πατέρας πατηρ father ἡμῶν ημων our καὶ και and; even παντὶ πας all; every ἔθνει εθνος nation; caste ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
9:6 וְ wᵊ וְ and לֹ֤א lˈō לֹא not שָׁמַ֨עְנוּ֙ šāmˈaʕnû שׁמע hear אֶל־ ʔel- אֶל to עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] דִּבְּרוּ֙ dibbᵊrˌû דבר speak בְּ bᵊ בְּ in שִׁמְךָ֔ šimᵊḵˈā שֵׁם name אֶל־ ʔel- אֶל to מְלָכֵ֥ינוּ mᵊlāḵˌênû מֶלֶךְ king שָׂרֵ֖ינוּ śārˌênû שַׂר chief וַ wa וְ and אֲבֹתֵ֑ינוּ ʔᵃvōṯˈênû אָב father וְ wᵊ וְ and אֶ֖ל ʔˌel אֶל to כָּל־ kol- כֹּל whole עַ֥ם ʕˌam עַם people הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:6. non oboedivimus servis tuis prophetis qui locuti sunt in nomine tuo regibus nostris principibus nostris patribus nostris omnique populo terraeWe have not hearkened to thy servants, the prophets, that have spoken in thy name to our kings, to our princes, to our fathers, and to all the people of the land.
6. neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.
9:6. We have not obeyed your servants, the prophets, who have spoken in your name to our kings, our leaders, our fathers, and all the people of the land.
9:6. Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.
Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land:

9:6 и не слушали рабов Твоих, пророков, которые Твоим именем говорили царям нашим, и вельможам нашим, и отцам нашим, и всему народу страны.
9:6
καὶ και and; even
οὐκ ου not
ἠκούσαμεν ακουω hear
τῶν ο the
παίδων παις child; boy
σου σου of you; your
τῶν ο the
προφητῶν προφητης prophet
ος who; what
ἐλάλησαν λαλεω talk; speak
ἐπὶ επι in; on
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ἐπὶ επι in; on
τοὺς ο the
βασιλεῖς βασιλευς monarch; king
ἡμῶν ημων our
καὶ και and; even
δυνάστας δυναστης dynasty; dynast
ἡμῶν ημων our
καὶ και and; even
πατέρας πατηρ father
ἡμῶν ημων our
καὶ και and; even
παντὶ πας all; every
ἔθνει εθνος nation; caste
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
9:6
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שָׁמַ֨עְנוּ֙ šāmˈaʕnû שׁמע hear
אֶל־ ʔel- אֶל to
עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
הַ ha הַ the
נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבְּרוּ֙ dibbᵊrˌû דבר speak
בְּ bᵊ בְּ in
שִׁמְךָ֔ šimᵊḵˈā שֵׁם name
אֶל־ ʔel- אֶל to
מְלָכֵ֥ינוּ mᵊlāḵˌênû מֶלֶךְ king
שָׂרֵ֖ינוּ śārˌênû שַׂר chief
וַ wa וְ and
אֲבֹתֵ֑ינוּ ʔᵃvōṯˈênû אָב father
וְ wᵊ וְ and
אֶ֖ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
עַ֥ם ʕˌam עַם people
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:6. non oboedivimus servis tuis prophetis qui locuti sunt in nomine tuo regibus nostris principibus nostris patribus nostris omnique populo terrae
We have not hearkened to thy servants, the prophets, that have spoken in thy name to our kings, to our princes, to our fathers, and to all the people of the land.
9:6. We have not obeyed your servants, the prophets, who have spoken in your name to our kings, our leaders, our fathers, and all the people of the land.
9:6. Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:6: Neither have we hearkened unto thy servants the prophets - Who called upon us to turn from our sins; who made known the will of God, and who proclaimed that these judgments would come upon us if we did not repent.
Which spake in thy name to our kings ... - To all classes of the people, calling on kings and rulers to turn from their idolatry, and the people to forsake their sins, and to seek the Lord. It was a characteristic of the prophets that they spared no classes of the nation, but faithfully uttered all the word of God. Their admonitions had been unheeded, and the people wow saw clearly that these calamities had come upon them because they had "not" hearkened to their voice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: have we: Dan 9:10; Kg2 17:13, Kg2 17:14; Ch2 33:10, Ch2 36:15, Ch2 36:16; Isa 30:10, Isa 30:11; Jer 6:16, Jer 6:17; Jer 7:13, Jer 7:25, Jer 7:26, Jer 25:3-7, Jer 26:5, Jer 29:19, Jer 32:32, Jer 32:33, Jer 44:4, Jer 44:5, Jer 44:16; Zac 1:4-6; Zac 7:8-12; Mat 21:34-40, Mat 23:37; Luk 20:10-12; Act 7:51, Act 7:52, Act 13:27; Th1 2:15, Th1 2:16
our kings: Ezr 9:7; Neh 9:32, Neh 9:34
John Gill
9:6 Neither have we hearkened unto thy servants the prophets,.... To their explanations of the laws and judgments of God; to their admonitions, reproofs, and counsels; these they did not attentively listen to, nor give credit to them, nor yield obedience to them; but despised and rejected them, though they were the true prophets and servants of the Lord; such as Hosea, Isaiah, Jeremiah, Ezekiel, and others:
which spake in thy name; they came by the authority of God, being sent by him; they delivered their message in his name, being his ambassadors; and which as it was an honour done to this people to have such men sent unto them, so it was an aggravation of their sin that they showed no respect to them; since their words were not their own, but the Lord's, which they spoke to all sorts of persons:
to our kings; one after another, as to Ahaz, Manasseh, Jehoiakim, Jeconiah, and Zedekiah; kings of the house of David, and over the land of Judah:
our princes; princes of the blood, nobles, and courtiers:
and our fathers; meaning not only their immediate ancestors, but their subordinate rulers, civil magistrates, judges or elders of the people, as Jacchiades interprets it:
and to all the people of the land: of Judea; the common people, as distinguished from persons of rank and figure before expressed. These several persons are named, partly to observe how faithful the prophets were in delivering their message to all sorts of persons, high and low, not fearing the faces of any; and partly to show that none could plead ignorance, or excuse themselves with that, since all had had sufficient warning and instruction: as also to observe, that the sin of rejecting the true prophets of the Lord was universal among them, all were guilty of it.
Robert Jamieson, A. R. Fausset and David Brown
9:6 prophets . . . spake . . . to our kings . . . to all the people--They fearlessly warned all without respect of persons.
9:79:7: Քո Տէր արդարութիւն, եւ մեր ամօթ երեսաց իբրեւ յաւուր յայսմիկ, առն Յուդայ՝ եւ բնակչաց Երուսաղեմի, եւ ամենայն Իսրայէլի մերձաւորաց եւ հեռաւորաց յամենայն երկրի ուր ցրուեցեր զնոսա անդր վասն անհնազանդութեան իւրեանց՝ զոր անհնազանդեցան քեզ Տէր։
7 Քոնն է, Տէ՛ր, արդարութիւնը, եւ մերն է ամօթն այսօր մեր երեսին, Յուդայի երկրի մարդկանց, Երուսաղէմի բնակիչների եւ Իսրայէլի բոլոր մերձաւորների ու հեռաւորների ամօթը ամբողջ երկրում, ուր ցրեցիր նրանց իրենց անհնազանդութեան համար, քանզի նրանք չհնազանդուեցին քեզ, Տէ՛ր:
7 Ո՛վ Տէր, քեզի կը վայլէ արդարութիւն ու մեզի՝ երեսի ամօթ (ինչպէս այսօր եղաւ), Յուդայի մարդոց, Երուսաղէմի բնակիչներուն ու բոլոր մերձաւոր ու հեռաւոր Իսրայելացիներուն, այն բոլոր երկիրներուն մէջ, ուր զանոնք քշեցիր անոնց քեզի դէմ ըրած յանցանքին համար։
Քո, Տէր, արդարութիւն, եւ մեր ամօթ երեսաց իբրեւ յաւուր յայսմիկ, առն Յուդայ եւ բնակչաց Երուսաղեմի, եւ ամենայն Իսրայելի մերձաւորաց եւ հեռաւորաց յամենայն երկրի ուր ցրուեցեր զնոսա անդր վասն անհնազանդութեան իւրեանց` զոր անհնազանդեցան քեզ:

9:7: Քո Տէր արդարութիւն, եւ մեր ամօթ երեսաց իբրեւ յաւուր յայսմիկ, առն Յուդայ՝ եւ բնակչաց Երուսաղեմի, եւ ամենայն Իսրայէլի մերձաւորաց եւ հեռաւորաց յամենայն երկրի ուր ցրուեցեր զնոսա անդր վասն անհնազանդութեան իւրեանց՝ զոր անհնազանդեցան քեզ Տէր։
7 Քոնն է, Տէ՛ր, արդարութիւնը, եւ մերն է ամօթն այսօր մեր երեսին, Յուդայի երկրի մարդկանց, Երուսաղէմի բնակիչների եւ Իսրայէլի բոլոր մերձաւորների ու հեռաւորների ամօթը ամբողջ երկրում, ուր ցրեցիր նրանց իրենց անհնազանդութեան համար, քանզի նրանք չհնազանդուեցին քեզ, Տէ՛ր:
7 Ո՛վ Տէր, քեզի կը վայլէ արդարութիւն ու մեզի՝ երեսի ամօթ (ինչպէս այսօր եղաւ), Յուդայի մարդոց, Երուսաղէմի բնակիչներուն ու բոլոր մերձաւոր ու հեռաւոր Իսրայելացիներուն, այն բոլոր երկիրներուն մէջ, ուր զանոնք քշեցիր անոնց քեզի դէմ ըրած յանցանքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 У Тебя, Господи, правда, а у нас на лицах стыд, как день сей, у каждого Иудея, у жителей Иерусалима и у всего Израиля, у ближних и дальних, во всех странах, куда Ты изгнал их за отступление их, с каким они отступили от Тебя.
9:7 σοί σοι you κύριε κυριος lord; master ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even ἡμῖν ημιν us ἡ ο the αἰσχύνη αισχυνη shame τοῦ ο the προσώπου προσωπον face; ahead of κατὰ κατα down; by τὴν ο the ἡμέραν ημερα day ταύτην ουτος this; he ἀνθρώποις ανθρωπος person; human Ιουδα ιουδα Iouda; Iutha καὶ και and; even καθημένοις καθημαι sit; settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even παντὶ πας all; every τῷ ο the λαῷ λαος populace; population Ισραηλ ισραηλ.1 Israel τῷ ο the ἔγγιστα εγγυς close καὶ και and; even τῷ ο the ἀπωτέρω απωτερω in πάσαις πας all; every ταῖς ο the χώραις χωρα territory; estate εἰς εις into; for ἃς ος who; what διεσκόρπισας διασκορπιζω disperse; confound αὐτοὺς αυτος he; him ἐκεῖ εκει there ἐν εν in τῇ ο the πλημμελείᾳ πλημμελεια who; what ἐπλημμέλησαν πλημμελεω next to; before σου σου of you; your
9:7 לְךָ֤ lᵊḵˈā לְ to אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord הַ ha הַ the צְּדָקָ֔ה ṣṣᵊḏāqˈā צְדָקָה justice וְ wᵊ וְ and לָ֛נוּ lˈānû לְ to בֹּ֥שֶׁת bˌōšeṯ בֹּשֶׁת shame הַ ha הַ the פָּנִ֖ים ppānˌîm פָּנֶה face כַּ ka כְּ as † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this לְ lᵊ לְ to אִ֤ישׁ ʔˈîš אִישׁ man יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah וּ û וְ and לְ lᵊ לְ to יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit יְרֽוּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וּֽ ˈû וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֞ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the קְּרֹבִ֣ים qqᵊrōvˈîm קָרֹוב near וְ wᵊ וְ and הָ hā הַ the רְחֹקִ֗ים rᵊḥōqˈîm רָחֹוק remote בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָֽ hˈā הַ the אֲרָצֹות֙ ʔᵃrāṣôṯ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִדַּחְתָּ֣ם hiddaḥtˈām נדח wield שָׁ֔ם šˈām שָׁם there בְּ bᵊ בְּ in מַעֲלָ֖ם maʕᵃlˌām מַעַל unfaithfulness אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מָֽעֲלוּ־ mˈāʕᵃlû- מעל be unfaithful בָֽךְ׃ vˈāḵ בְּ in
9:7. tibi Domine iustitia nobis autem confusio faciei sicut est hodie viro Iuda et habitatoribus Hierusalem et omni Israhel his qui prope sunt et his qui procul in universis terris ad quas eiecisti eos propter iniquitates eorum in quibus peccaverunt in teTo thee, O Lord, justice: but to us confusion of face, as at this day to the men of Juda, and to the inhabitants of Jerusalem, and to all Israel, to them that are near, and to them that are far off, in all the countries whither thou hast driven them, for their iniquities, by which they have sinned against thee.
7. O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
9:7. To you, O Lord, is justice, but to us is confusion of face, just as it is on this day for the men of Judah, and the inhabitants of Jerusalem, and all Israel, for those who are near and those who are far off, in all the lands to which you have driven them, because of their iniquities by which they have sinned against you.
9:7. O Lord, righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
O Lord, righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee:

9:7 У Тебя, Господи, правда, а у нас на лицах стыд, как день сей, у каждого Иудея, у жителей Иерусалима и у всего Израиля, у ближних и дальних, во всех странах, куда Ты изгнал их за отступление их, с каким они отступили от Тебя.
9:7
σοί σοι you
κύριε κυριος lord; master
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
καὶ και and; even
ἡμῖν ημιν us
ο the
αἰσχύνη αισχυνη shame
τοῦ ο the
προσώπου προσωπον face; ahead of
κατὰ κατα down; by
τὴν ο the
ἡμέραν ημερα day
ταύτην ουτος this; he
ἀνθρώποις ανθρωπος person; human
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
καθημένοις καθημαι sit; settle
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
Ισραηλ ισραηλ.1 Israel
τῷ ο the
ἔγγιστα εγγυς close
καὶ και and; even
τῷ ο the
ἀπωτέρω απωτερω in
πάσαις πας all; every
ταῖς ο the
χώραις χωρα territory; estate
εἰς εις into; for
ἃς ος who; what
διεσκόρπισας διασκορπιζω disperse; confound
αὐτοὺς αυτος he; him
ἐκεῖ εκει there
ἐν εν in
τῇ ο the
πλημμελείᾳ πλημμελεια who; what
ἐπλημμέλησαν πλημμελεω next to; before
σου σου of you; your
9:7
לְךָ֤ lᵊḵˈā לְ to
אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord
הַ ha הַ the
צְּדָקָ֔ה ṣṣᵊḏāqˈā צְדָקָה justice
וְ wᵊ וְ and
לָ֛נוּ lˈānû לְ to
בֹּ֥שֶׁת bˌōšeṯ בֹּשֶׁת shame
הַ ha הַ the
פָּנִ֖ים ppānˌîm פָּנֶה face
כַּ ka כְּ as
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
לְ lᵊ לְ to
אִ֤ישׁ ʔˈîš אִישׁ man
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
וּ û וְ and
לְ lᵊ לְ to
יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit
יְרֽוּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וּֽ ˈû וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֞ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
קְּרֹבִ֣ים qqᵊrōvˈîm קָרֹוב near
וְ wᵊ וְ and
הָ הַ the
רְחֹקִ֗ים rᵊḥōqˈîm רָחֹוק remote
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָֽ hˈā הַ the
אֲרָצֹות֙ ʔᵃrāṣôṯ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִדַּחְתָּ֣ם hiddaḥtˈām נדח wield
שָׁ֔ם šˈām שָׁם there
בְּ bᵊ בְּ in
מַעֲלָ֖ם maʕᵃlˌām מַעַל unfaithfulness
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מָֽעֲלוּ־ mˈāʕᵃlû- מעל be unfaithful
בָֽךְ׃ vˈāḵ בְּ in
9:7. tibi Domine iustitia nobis autem confusio faciei sicut est hodie viro Iuda et habitatoribus Hierusalem et omni Israhel his qui prope sunt et his qui procul in universis terris ad quas eiecisti eos propter iniquitates eorum in quibus peccaverunt in te
To thee, O Lord, justice: but to us confusion of face, as at this day to the men of Juda, and to the inhabitants of Jerusalem, and to all Israel, to them that are near, and to them that are far off, in all the countries whither thou hast driven them, for their iniquities, by which they have sinned against thee.
9:7. To you, O Lord, is justice, but to us is confusion of face, just as it is on this day for the men of Judah, and the inhabitants of Jerusalem, and all Israel, for those who are near and those who are far off, in all the lands to which you have driven them, because of their iniquities by which they have sinned against you.
9:7. O Lord, righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
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Adam Clarke: Commentary on the Bible - 1831
9:7: All Israel, that are near, and that are far off - He prays both for Judah and Israel. The latter were more dispersed, and had been much longer in captivity.
Albert Barnes: Notes on the Bible - 1834
9:7: O Lord, righteousness belongeth unto thee - Margin, "or, thou hast." The Hebrew is, "to thee is righteousness, to us shame, etc." The state of mind in him who makes the prayer is that of ascribing righteousness or justice to God. Daniel feels and admits that God has been right in his dealings. He is not disposed to blame him, but to take all the shame and blame to the people. There is no murmuring or complaining on his part as if God had done wrong in any way, but there is the utmost confidence in him, and ia his government. This is the true feeling with which to come before God when we are afflicted, and when we plead for his mercy and favor. God should be regarded as righteous in all that he has done, and holy in all his judgments and claims, and there should be a willingness to address him as holy, and just, and true, and to take shame and confusion of face to ourselves. Compare Psa 51:4.
But unto us confusion of faces - Hebrew, "shame of faces;" that is, that kind of shame which we have when we feel that we are guilty, and which commonly shows itself in the countenance.
As at this day - As we actually are at this time. That is, he felt that at that time they were a down-trodden, an humbled, a condemned people. Their country was in ruins; they were captives in a far distant land, and all on which they had prided themselves was laid waste. All these judgments and humiliating things he says they had deserved, for they had grievously sinned against God.
To the men of Judah - Not merely to the tribe of Judah, but to the kingdom of that name. After the Rev_olt of the ten tribes - which became known as the kingdom of Ephraim, because Ephraim was the largest tribe, or as the kingdom of Israel - the other portion of the people, the tribes of Judah and Benjamin were known as the kingdom of Judah, since Judah was by far the larger tribe of the two. This kingdom is referred to here, because Daniel belonged to it, and because the ten tribes had been carried away long before and scattered in the countries of the East. The ten tribes had been carried to Assyria. Jerusalem always remained as the capital of the kingdom of Judah, and it is to this portion of the Hebrew people that the prayer of Daniel more especially pertains.
And to the inhabitants of Jerusalem - Particularly to them, as the heaviest calamities had come upon them, and as they had been prominent in the sins for which these judgments had come upon the people.
And unto all Israel - All the people who are descendants of Israel or Jacob, wheRev_er they may be, embracing not only those of the kingdom of Judah properly so called, but all who pertain to the nation. They were all of one blood. They had had a common country. They had all Rev_olted, and a succession of heavy judgments had come upon the nation as such, and all had occasion for shame and confusion of face.
That are near, and that are far off - Whether in Babylon, in Assyria, or in more remote countries. The ten tribes had been carried away some two hundred years before this prayer was offered by Daniel, and they were scattered in far distant lands.
Through all the countries whither thou hast driven them ... - In Babylonia, in Assyria, in Egypt, or in other lands. They were scattered everywhere, and wheRev_er they were they had common cause for humiliation and shame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: righteousness: Dan 9:8, Dan 9:14; Deu 32:4; Ezr 9:13; Neh 9:33; Psa 51:4, Psa 51:14, Psa 119:137; Jer 12:1; Luk 23:40, Luk 23:41
belongeth unto thee: or, thou hast, etc
unto us: Ezr 9:6, Ezr 9:7; Psa 44:15; Isa 45:16; Jer 2:26, Jer 2:27, Jer 3:25; Eze 16:63, Eze 36:31; Rom 6:21
near: Deu 4:27; Kg2 17:6, Kg2 17:7; Isa 11:11; Jer 24:9; Amo 9:9; Act 2:5-11
whither: Lev 26:33, Lev 26:34
Geneva 1599
9:7 O Lord, (f) righteousness [belongeth] unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, [that are] near, and [that are] far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
(f) He shows that whenever God punishes, he does it for just cause: and thus the godly never accuse him of rigour as the wicked do, but acknowledge that in themselves there is just cause why he should so treat them.
John Gill
9:7 O Lord, righteousness belongeth unto thee,.... It is essential to him, it is his nature, and appears in all his works; he is perfectly pure, holy, and righteous; he is just, and without iniquity; and there is no unrighteousness in him, nor any to be charged upon him, on account of anything done by him: punitive justice belongs to him; nor is he to be complained of because of his judgments, which are righteous altogether; nor had the prophet, or any of his countrymen, just reason to complain of the evils brought on them; the desolations of their land, city, and temple, and their captivity in a strange land; by all which no injustice was done, nor could they charge the Lord with any: and with him also is righteousness wrought out by his Son, to justify sinners that believe in him; he has accepted of it, and imputes it without works.
But unto us confusion of face, as at this day; both on account of their sins, which stared them in the face, loaded their consciences with guilt, and filled them with shame; and on account of their punishment, the miserable condition in which their country was and they themselves were at that day; which declared to all the world what sinners they had been, and what sins they had committed, which had brought this ruin upon them, and them into such sad circumstances:
to the men of Judah, and inhabitants of Jerusalem; or, "man of Judah" (f); to every man of the tribes of Judah and Benjamin; who once dwelt in that land flowing with milk and honey, and now in a strange land for their sins; and to every inhabitant of that renowned city of jerusalem, the metropolis of the nation, the seat, of the kings of Judah; yea, the city of the great King, where the temple stood, and divine worship was performed, but now lay in ruins, through the iniquity of its inhabitants, and therefore had just reason to be ashamed:
and unto all Israel, that are near, and that are afar off, through all the countries whither thou hast driven them, because of the trespass that they have trespassed against thee; shame and confusion of face also belonged to the ten tribes of Israel; to such of them as were mixed with the Jews in Babylon, or were in those parts of Assyria that lay nearest to it; and to those that were at a greater distance, in Media, Iberia, Colchis, and other places; yea, in all kingdoms and countries where they were dispersed for their trespass against the Lord; particularly in worshipping the calves at Dan and Bethel, and other acts of idolatry and impiety.
(f) "vire Judae", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
9:7 confusion of faces, as at this day--Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests.
near, and . . . far off--the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.
9:89:8: Մեր ամօթ երեսաց մերոց, եւ թագաւորաց մերոց՝ եւ իշխանաց մերոց, եւ հարցն մերոց որք մեղա՛ք[12220]. [12220] Ոմանք. Մեզ ամօթ երեսաց... եւ հարց մերոց որք մեղան։
8 Մերն է ամօթը մեր երեսին, մեր թագաւորների, մեր իշխանների եւ մեր հայրերի ամօթը, քանզի մեղք գործեցինք,
8 Ո՛վ Տէր, երեսի ամօթ կը վայլէ մեզի, մեր թագաւորներուն, մեր իշխաններուն ու մեր հայրերուն, վասն զի քեզի դէմ մեղք գործեցինք։
Տէր, մեզ ամօթ երեսաց մերոց, եւ թագաւորաց մերոց եւ իշխանաց մերոց, եւ հարցն մերոց որք մեղաք[157]:

9:8: Մեր ամօթ երեսաց մերոց, եւ թագաւորաց մերոց՝ եւ իշխանաց մերոց, եւ հարցն մերոց որք մեղա՛ք[12220].
[12220] Ոմանք. Մեզ ամօթ երեսաց... եւ հարց մերոց որք մեղան։
8 Մերն է ամօթը մեր երեսին, մեր թագաւորների, մեր իշխանների եւ մեր հայրերի ամօթը, քանզի մեղք գործեցինք,
8 Ո՛վ Տէր, երեսի ամօթ կը վայլէ մեզի, մեր թագաւորներուն, մեր իշխաններուն ու մեր հայրերուն, վասն զի քեզի դէմ մեղք գործեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 Господи! у нас на лицах стыд, у царей наших, у князей наших и у отцов наших, потому что мы согрешили пред Тобою.
9:8 δέσποτα δεσποτης master ἡμῖν ημιν us ἡ ο the αἰσχύνη αισχυνη shame τοῦ ο the προσώπου προσωπον face; ahead of καὶ και and; even τοῖς ο the βασιλεῦσιν βασιλευς monarch; king ἡμῶν ημων our καὶ και and; even δυνάσταις δυναστης dynasty; dynast καὶ και and; even τοῖς ο the πατράσιν πατηρ father ἡμῶν ημων our ὅτι οτι since; that ἡμάρτομέν αμαρτανω sin σοι σοι you
9:8 יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לָ֚נוּ ˈlānû לְ to בֹּ֣שֶׁת bˈōšeṯ בֹּשֶׁת shame הַ ha הַ the פָּנִ֔ים ppānˈîm פָּנֶה face לִ li לְ to מְלָכֵ֥ינוּ mᵊlāḵˌênû מֶלֶךְ king לְ lᵊ לְ to שָׂרֵ֖ינוּ śārˌênû שַׂר chief וְ wᵊ וְ and לַ la לְ to אֲבֹתֵ֑ינוּ ʔᵃvōṯˈênû אָב father אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָטָ֖אנוּ ḥāṭˌānû חטא miss לָֽךְ׃ lˈāḵ לְ to
9:8. Domine nobis confusio faciei regibus nostris principibus nostris et patribus nostris qui peccaveruntO Lord, to us belongeth confusion of face, to our princes, and to our fathers, that have sinned.
8. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
9:8. O Lord, to us belongs confusion of face: to our kings, our leaders, and our fathers, who have sinned.
9:8. O Lord, to us [belongeth] confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
O Lord, to us [belongeth] confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee:

9:8 Господи! у нас на лицах стыд, у царей наших, у князей наших и у отцов наших, потому что мы согрешили пред Тобою.
9:8
δέσποτα δεσποτης master
ἡμῖν ημιν us
ο the
αἰσχύνη αισχυνη shame
τοῦ ο the
προσώπου προσωπον face; ahead of
καὶ και and; even
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
ἡμῶν ημων our
καὶ και and; even
δυνάσταις δυναστης dynasty; dynast
καὶ και and; even
τοῖς ο the
πατράσιν πατηρ father
ἡμῶν ημων our
ὅτι οτι since; that
ἡμάρτομέν αμαρτανω sin
σοι σοι you
9:8
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לָ֚נוּ ˈlānû לְ to
בֹּ֣שֶׁת bˈōšeṯ בֹּשֶׁת shame
הַ ha הַ the
פָּנִ֔ים ppānˈîm פָּנֶה face
לִ li לְ to
מְלָכֵ֥ינוּ mᵊlāḵˌênû מֶלֶךְ king
לְ lᵊ לְ to
שָׂרֵ֖ינוּ śārˌênû שַׂר chief
וְ wᵊ וְ and
לַ la לְ to
אֲבֹתֵ֑ינוּ ʔᵃvōṯˈênû אָב father
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָטָ֖אנוּ ḥāṭˌānû חטא miss
לָֽךְ׃ lˈāḵ לְ to
9:8. Domine nobis confusio faciei regibus nostris principibus nostris et patribus nostris qui peccaverunt
O Lord, to us belongeth confusion of face, to our princes, and to our fathers, that have sinned.
9:8. O Lord, to us belongs confusion of face: to our kings, our leaders, and our fathers, who have sinned.
9:8. O Lord, to us [belongeth] confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
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Albert Barnes: Notes on the Bible - 1834
9:8: O Lord, to us belongeth confusion ... - To all of us; to the whole people, high and low, rich and poor, the rulers and the ruled. All had been partakers of the guilt; all were involved in the calamities consequent on the guilt. As all had sinned, the judgments had come upon all, and it was proper that the confession should be made in the name of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: to us: Dan 9:6, Dan 9:7
because: Jer 14:20; Lam 1:7, Lam 1:8, Lam 1:18, Lam 3:42, Lam 5:16
Geneva 1599
9:8 O Lord, to us [belongeth] confusion of face, to our (g) kings, to our princes, and to our fathers, because we have sinned against thee.
(g) He does not excuse the kings because of their authority, but prays chiefly for them as the chief occasions of these great plagues.
John Gill
9:8 O Lord, to us belongeth confusion of face,.... Which is repeated, to show how much the mind of the prophet was affected with it, and to fix a sense of it in the minds of others; as well as to suggest that he wanted words fully to express that shame that everyone ought to take to themselves; and also in order to introduce what follows, and that to observe that all ranks and degrees of men were concerned in it:
to our kings, to our princes, and to our fathers, because we have sinned against thee; these had each of them sinned against the Lord, by not hearkening to his prophets, who reproved them for their sins, and warned them of their danger, Dan 9:6 and therefore had reason to be ashamed of them before him; as well as to observe the low estate in which the royal family, princes, elders, and people in Babylon, were, being exposed to shame and reproach before all the world.
9:99:9: եւ Տեառն Աստուծոյ մերոյ գթութիւնք եւ քաւութիւնք. զի ապստամբեցաք ՚ի Տեառնէ.
9 իսկ մեր Տէր Աստծունն է գթութիւնը եւ ներողամտութիւնը, որովհետեւ ապստամբեցինք Տիրոջ դէմ,
9 Իսկ ողորմութիւն ու ներողութիւն մեր Տէր Աստուծոյն կը վայլէ, վասն զի մենք անկէ ապստամբեցանք
եւ Տեառն Աստուծոյ մերոյ գթութիւնք եւ քաւութիւնք. զի ապստամբեցաք ի Տեառնէ:

9:9: եւ Տեառն Աստուծոյ մերոյ գթութիւնք եւ քաւութիւնք. զի ապստամբեցաք ՚ի Տեառնէ.
9 իսկ մեր Տէր Աստծունն է գթութիւնը եւ ներողամտութիւնը, որովհետեւ ապստամբեցինք Տիրոջ դէմ,
9 Իսկ ողորմութիւն ու ներողութիւն մեր Տէր Աստուծոյն կը վայլէ, վասն զի մենք անկէ ապստամբեցանք
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9:99:9 А у Господа Бога нашего милосердие и прощение, ибо мы возмутились против Него
9:9 τῷ ο the κυρίῳ κυριος lord; master ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing καὶ και and; even τὸ ο the ἔλεος ελεος mercy ὅτι οτι since; that ἀπέστημεν αφιστημι distance; keep distance ἀπὸ απο from; away σοῦ σου of you; your
9:9 לַֽ lˈa לְ to אדֹנָ֣י ʔḏōnˈāy אֲדֹנָי Lord אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הָ hā הַ the רַחֲמִ֖ים raḥᵃmˌîm רַחֲמִים compassion וְ wᵊ וְ and הַ ha הַ the סְּלִחֹ֑ות ssᵊliḥˈôṯ סְלִיחָה forgiveness כִּ֥י kˌî כִּי that מָרַ֖דְנוּ mārˌaḏnû מרד rebel בֹּֽו׃ bˈô בְּ in
9:9. tibi autem Domino Deo nostro misericordia et propitiatio quia recessimus a teBut to thee, the Lord our God, mercy and forgiveness, for we have departed from thee:
9. To the Lord our God belong mercies and forgivenesses; for we have rebelled against him;
9:9. But to you, the Lord our God, is mercy and atonement, for we have withdrawn from you,
9:9. To the Lord our God [belong] mercies and forgivenesses, though we have rebelled against him;
To the Lord our God [belong] mercies and forgivenesses, though we have rebelled against him:

9:9 А у Господа Бога нашего милосердие и прощение, ибо мы возмутились против Него
9:9
τῷ ο the
κυρίῳ κυριος lord; master
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
καὶ και and; even
τὸ ο the
ἔλεος ελεος mercy
ὅτι οτι since; that
ἀπέστημεν αφιστημι distance; keep distance
ἀπὸ απο from; away
σοῦ σου of you; your
9:9
לַֽ lˈa לְ to
אדֹנָ֣י ʔḏōnˈāy אֲדֹנָי Lord
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הָ הַ the
רַחֲמִ֖ים raḥᵃmˌîm רַחֲמִים compassion
וְ wᵊ וְ and
הַ ha הַ the
סְּלִחֹ֑ות ssᵊliḥˈôṯ סְלִיחָה forgiveness
כִּ֥י kˌî כִּי that
מָרַ֖דְנוּ mārˌaḏnû מרד rebel
בֹּֽו׃ bˈô בְּ in
9:9. tibi autem Domino Deo nostro misericordia et propitiatio quia recessimus a te
But to thee, the Lord our God, mercy and forgiveness, for we have departed from thee:
9:9. But to you, the Lord our God, is mercy and atonement, for we have withdrawn from you,
9:9. To the Lord our God [belong] mercies and forgivenesses, though we have rebelled against him;
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Adam Clarke: Commentary on the Bible - 1831
9:9: Mercies and forgivenesses - From God's goodness flow God's mercies; from his mercies, forgivenesses.
Albert Barnes: Notes on the Bible - 1834
9:9: To the Lord our God belong mercies and forgivenesses - Not only does righteousness belong to him in the sense that he has done right, and that he cannot be blamed for what he has done, but mercy and forgiveness belong to him in the sense that he only can pardon, and that these are attributes of his nature.
Though we have rebelled against him - The word used here and rendered "though" (כי kı̂ y) may mean either "though" or "for." That is, the passage may mean that mercy belongs to God, and we may hope that he will show it, "although" we have been so evil and rebellious; or it may mean that it belongs to him, and he only can show it, "for" we have rebelled against him; that is, our only hope now is in his mercy, "for" we have sinned, and forfeited all claims to his favor. Either of these interpretations makes good sense, but the latter would seem to be most in accordance with the general strain of this part of the prayer, which is to make humble and penitent confession. So the Latin Vulgate "quia." So Theodotion, ὅτι hoti. So Luther and Lengerke, "denn." In the same way, the passage in Psa 25:11 is rendered, "For thy name's sake, O Lord, pardon mine iniquity, for (כי kı̂ y) it is great" - though this passage will admit of the other interpretation, "although it is great."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: To the Lord: From God's goodness flow His mercies; and from His mercies, forgiveness. Dan 9:7; Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Neh 9:17, Neh 9:31; Psa 62:12, Psa 86:5, Psa 86:15, Psa 130:4, Psa 130:7; Psa 145:8, Psa 145:9; Isa 55:7, Isa 63:7; Lam 3:22, Lam 3:23; Jon 4:2; Mic 7:18, Mic 7:19; Eph 1:6-8, Eph 2:4-7
though: Dan 9:5; Neh 9:18, Neh 9:19, Neh 9:26-28; Psa 106:43-45; Jer 14:7; Eze 20:8, Eze 20:9, Eze 20:13
John Gill
9:9 To the Lord our God belong mercies and forgivenesses,.... Mercy is his nature, and what he delights in; it is abundant, and he is plenteous in it the fountain of mercy is with him, and numerous are the streams which flow from it, called "the multitude of his tender mercies"; all temporal favours spring from hence, and so do all spiritual blessings, the sure mercies of David; and particularly the forgiveness of sin, which is the Lord's prerogative, and is according to the tender mercies of our God, and the riches of his grace; and is of all sins, and of all sorts of sinners; he doth abundantly pardon all that apply to him for it, and forgives all trespasses; see Ps 130:4,
though we have rebelled against him: there is mercy with the Lord, and forgiveness with him, even for rebellious ones; which is an exaggeration and illustration of his pardoning grace and mercy: or, "for we have sinned against him" (g); so that it is a plain case that he is merciful and has forgiven our iniquities, since he has spared us, and not destroyed us, and now is about to put an end to our captivity, according to his promise; and if he had not mercy on us, and did not forgive our sins, we must perish in them, and there would be no hope of salvation for us.
(g) "quia rebellavimus", Junius & Tremellius, Piscator, Polanus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
9:9 mercies--The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God."
though we have rebelled--rather, "since," &c. [Vulgate], (Ps 25:11). Our punishment is not inconsistent with His "mercies," since we have rebelled against Him.
9:109:10: եւ ո՛չ լուաք ձայնի Տեառն Աստուծոյ մերոյ, գնա՛լ յօրէնս նորա զոր ետ առաջի մեր ՚ի ձեռն ծառայից իւրոց մարգարէից։
10 չլսեցինք մեր Տէր Աստծու ձայնը՝ հետեւելու համար նրա օրէնքներին, որ դրեց մեր առաջ իր ծառաների՝ մարգարէների միջոցով:
10 Եւ մեր Տէր Աստուծոյն ձայնին մտիկ չըրինք, որ իր օրէնքներովը քալենք, որոնք իր ծառաներուն՝ մարգարէներուն՝ միջոցով մեր առջեւ դրաւ։
եւ ոչ լուաք ձայնի Տեառն Աստուծոյ մերոյ` գնալ յօրէնս նորա զոր ետ առաջի մեր ի ձեռն ծառայից իւրոց մարգարէից:

9:10: եւ ո՛չ լուաք ձայնի Տեառն Աստուծոյ մերոյ, գնա՛լ յօրէնս նորա զոր ետ առաջի մեր ՚ի ձեռն ծառայից իւրոց մարգարէից։
10 չլսեցինք մեր Տէր Աստծու ձայնը՝ հետեւելու համար նրա օրէնքներին, որ դրեց մեր առաջ իր ծառաների՝ մարգարէների միջոցով:
10 Եւ մեր Տէր Աստուծոյն ձայնին մտիկ չըրինք, որ իր օրէնքներովը քալենք, որոնք իր ծառաներուն՝ մարգարէներուն՝ միջոցով մեր առջեւ դրաւ։
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9:109:10 и не слушали гласа Господа Бога нашего, чтобы поступать по законам Его, которые Он дал нам через рабов Своих, пророков.
9:10 καὶ και and; even οὐκ ου not ἠκούσαμεν ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our κατακολουθῆσαι κατακολουθεω follow after τῷ ο the νόμῳ νομος.1 law σου σου of you; your ᾧ ος who; what ἔδωκας διδωμι give; deposit ἐνώπιον ενωπιος in the face; facing Μωσῆ μωσευς Mōseus; Mosefs καὶ και and; even ἡμῶν ημων our διὰ δια through; because of τῶν ο the παίδων παις child; boy σου σου of you; your τῶν ο the προφητῶν προφητης prophet
9:10 וְ wᵊ וְ and לֹ֣א lˈō לֹא not שָׁמַ֔עְנוּ šāmˈaʕnû שׁמע hear בְּ bᵊ בְּ in קֹ֖ול qˌôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) לָ lā לְ to לֶ֤כֶת lˈeḵeṯ הלך walk בְּ bᵊ בְּ in תֹֽורֹתָיו֙ ṯˈôrōṯāʸw תֹּורָה instruction אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣ן nāṯˈan נתן give לְ lᵊ לְ to פָנֵ֔ינוּ fānˈênû פָּנֶה face בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant הַ ha הַ the נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet
9:10. et non audivimus vocem Domini Dei nostri ut ambularemus in lege eius quam posuit nobis per servos suos prophetasAnd we have not hearkened to the voice of the Lord, our God, to walk in his law, which he set before us by his servants, the prophets.
10. neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.
9:10. and we have not listened to the voice of the Lord, our God, so as to walk in his law, which he established for us by his servants, the prophets.
9:10. Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.
Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets:

9:10 и не слушали гласа Господа Бога нашего, чтобы поступать по законам Его, которые Он дал нам через рабов Своих, пророков.
9:10
καὶ και and; even
οὐκ ου not
ἠκούσαμεν ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
κατακολουθῆσαι κατακολουθεω follow after
τῷ ο the
νόμῳ νομος.1 law
σου σου of you; your
ος who; what
ἔδωκας διδωμι give; deposit
ἐνώπιον ενωπιος in the face; facing
Μωσῆ μωσευς Mōseus; Mosefs
καὶ και and; even
ἡμῶν ημων our
διὰ δια through; because of
τῶν ο the
παίδων παις child; boy
σου σου of you; your
τῶν ο the
προφητῶν προφητης prophet
9:10
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שָׁמַ֔עְנוּ šāmˈaʕnû שׁמע hear
בְּ bᵊ בְּ in
קֹ֖ול qˌôl קֹול sound
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
לָ לְ to
לֶ֤כֶת lˈeḵeṯ הלך walk
בְּ bᵊ בְּ in
תֹֽורֹתָיו֙ ṯˈôrōṯāʸw תֹּורָה instruction
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֣ן nāṯˈan נתן give
לְ lᵊ לְ to
פָנֵ֔ינוּ fānˈênû פָּנֶה face
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant
הַ ha הַ the
נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet
9:10. et non audivimus vocem Domini Dei nostri ut ambularemus in lege eius quam posuit nobis per servos suos prophetas
And we have not hearkened to the voice of the Lord, our God, to walk in his law, which he set before us by his servants, the prophets.
9:10. and we have not listened to the voice of the Lord, our God, so as to walk in his law, which he established for us by his servants, the prophets.
9:10. Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.
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Albert Barnes: Notes on the Bible - 1834
9:10: Neither have we obeyed the voice of the Lord - The commands of God as made known by the prophets, Dan 9:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: which: Dan 9:6; Kg2 17:13, Kg2 18:12; Ezr 9:10, Ezr 9:11; Neh 9:13-17; Heb 1:1
Geneva 1599
9:10 Neither have we obeyed the (h) voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.
(h) He shows that they rebel against God, who do not serve him according to his commandment and word.
John Gill
9:10 Neither have we obeyed the voice of the Lord our God,.... Speaking in the law, and by his prophets; for what was spoken there, and by them, should have been considered, not as the word of man, but as the word of God, and should have been attended to and obeyed; for despising that and them was interpreted as despising the Lord, and refusing to hearken to him, and obey his voice; which was a sin highly provoking to him, and resented by him:
to walk in his laws, which he set before us by his servants the prophets; by Moses and others; for it seems to include the system of laws which were delivered by Moses, and were many; and the doctrines of the prophets, which were explications and enforcements of them: and these the Lord set before them by both, as a rule to walk by, and a path to walk in; and not to do this was very sinful in them, and greatly displeasing to him.
Robert Jamieson, A. R. Fausset and David Brown
9:10 set before us--not ambiguously, but plainly, so that we were without excuse.
9:119:11: Եւ ամենայն Իսրայէլ անցին զօրինօք քովք, եւ խոտորեցան զի մի՛ լուիցեն ձայնի քում. եւ եկին ՚ի վերայ մեր անէծն եւ երդումնն, գրեալ յօրէնս Մովսիսի ծառայի քո՝ Տէր. զի մեղա՛ք նմա[12221]. [12221] Օրինակ մի. Անց զօրինօք քով... որ գրեալ է յօրէնս։ Բազումք. ՚Ի վերայ մեր անէծք եւ երդումն, գրեալ։
11 Ամբողջ Իսրայէլը զանց առաւ քո օրէնքները եւ շեղուեց, որ չլսի քո ձայնը, եւ անէծք ու երդում թափուեցին մեզ վրայ, գրուած քո ծառայի՝ Մովսէսի օրէնքում, Տէ՛ր, քանի որ մեղանչեցինք նրա դէմ:
11 Ու բոլոր Իսրայէլ քու օրէնքդ զանց ըրին եւ քու ձայնիդ մտիկ չընելով՝ խոտորեցան. ուստի Աստուծոյ ծառային՝ Մովսէսին՝ օրէնքին մէջ գրուած անէծքն ու երդումը մեր վրայ թափեցան, քանզի անոր դէմ մեղք գործեցինք։
Եւ ամենայն Իսրայէլ անցին զօրինօք քովք, եւ խոտորեցան զի մի՛ լուիցեն ձայնի քում. եւ եկին ի վերայ մեր անէծք եւ երդումնն` գրեալ յօրէնս Մովսիսի ծառայի [158]քո, Տէր``. զի մեղաք նմա:

9:11: Եւ ամենայն Իսրայէլ անցին զօրինօք քովք, եւ խոտորեցան զի մի՛ լուիցեն ձայնի քում. եւ եկին ՚ի վերայ մեր անէծն եւ երդումնն, գրեալ յօրէնս Մովսիսի ծառայի քո՝ Տէր. զի մեղա՛ք նմա[12221].
[12221] Օրինակ մի. Անց զօրինօք քով... որ գրեալ է յօրէնս։ Բազումք. ՚Ի վերայ մեր անէծք եւ երդումն, գրեալ։
11 Ամբողջ Իսրայէլը զանց առաւ քո օրէնքները եւ շեղուեց, որ չլսի քո ձայնը, եւ անէծք ու երդում թափուեցին մեզ վրայ, գրուած քո ծառայի՝ Մովսէսի օրէնքում, Տէ՛ր, քանի որ մեղանչեցինք նրա դէմ:
11 Ու բոլոր Իսրայէլ քու օրէնքդ զանց ըրին եւ քու ձայնիդ մտիկ չընելով՝ խոտորեցան. ուստի Աստուծոյ ծառային՝ Մովսէսին՝ օրէնքին մէջ գրուած անէծքն ու երդումը մեր վրայ թափեցան, քանզի անոր դէմ մեղք գործեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 И весь Израиль преступил закон Твой и отвратился, чтобы не слушать гласа Твоего; и за то излились на нас проклятие и клятва, которые написаны в законе Моисея, раба Божия: ибо мы согрешили пред Ним.
9:11 καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ἐγκατέλιπε εγκαταλειπω abandon; leave behind τὸν ο the νόμον νομος.1 law σου σου of you; your καὶ και and; even ἀπέστησαν αφιστημι distance; keep distance τοῦ ο the μὴ μη not ἀκοῦσαι ακουω hear τῆς ο the φωνῆς φωνη voice; sound σου σου of you; your καὶ και and; even ἐπῆλθεν επερχομαι come on / against ἐφ᾿ επι in; on ἡμᾶς ημας us ἡ ο the κατάρα καταρα curse καὶ και and; even ὁ ο the ὅρκος ορκος oath ὁ ο the γεγραμμένος γραφω write ἐν εν in τῷ ο the νόμῳ νομος.1 law Μωσῆ μωσευς Mōseus; Mosefs παιδὸς παις child; boy τοῦ ο the θεοῦ θεος God ὅτι οτι since; that ἡμάρτομεν αμαρτανω sin αὐτῷ αυτος he; him
9:11 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel עָֽבְרוּ֙ ʕˈāvᵊrû עבר pass אֶת־ ʔeṯ- אֵת [object marker] תֹּ֣ורָתֶ֔ךָ tˈôrāṯˈeḵā תֹּורָה instruction וְ wᵊ וְ and סֹ֕ור sˈôr סור turn aside לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure שְׁמֹ֣ועַ šᵊmˈôₐʕ שׁמע hear בְּ bᵊ בְּ in קֹלֶ֑ךָ qōlˈeḵā קֹול sound וַ wa וְ and תִּתַּ֨ךְ ttittˌaḵ נתך pour עָלֵ֜ינוּ ʕālˈênû עַל upon הָ hā הַ the אָלָ֣ה ʔālˈā אָלָה curse וְ wᵊ וְ and הַ ha הַ the שְּׁבֻעָ֗ה ššᵊvuʕˈā שְׁבוּעָה oath אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] כְּתוּבָה֙ kᵊṯûvˌā כתב write בְּ bᵊ בְּ in תֹורַת֙ ṯôrˌaṯ תֹּורָה instruction מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּ֥י kˌî כִּי that חָטָ֖אנוּ ḥāṭˌānû חטא miss לֹֽו׃ lˈô לְ to
9:11. et omnis Israhel praevaricati sunt legem tuam et declinaverunt ne audirent vocem tuam et stillavit super nos maledictio et detestatio quae scripta est in libro Mosi servi Dei quia peccavimus eiAnd all Israel have transgressed thy law, and have turned away from hearing thy voice, and the malediction, and the curse, which is written in the book of Moses, the servant of God, is fallen upon us, because we have sinned against him.
11. Yea, all Israel have transgressed thy law, even turning aside, that they should not obey thy voice: therefore hath the curse been poured out upon us, and the oath that is written in the law of Moses the servant of God; for we have sinned against him.
9:11. And all Israel has transgressed your law and has turned away, not listening to your voice, and so the condemnation and the curse, which is written in the book of Moses, servant of God, has rained down upon us, because we have sinned against him.
9:11. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that [is] written in the law of Moses the servant of God, because we have sinned against him.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that [is] written in the law of Moses the servant of God, because we have sinned against him:

9:11 И весь Израиль преступил закон Твой и отвратился, чтобы не слушать гласа Твоего; и за то излились на нас проклятие и клятва, которые написаны в законе Моисея, раба Божия: ибо мы согрешили пред Ним.
9:11
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ἐγκατέλιπε εγκαταλειπω abandon; leave behind
τὸν ο the
νόμον νομος.1 law
σου σου of you; your
καὶ και and; even
ἀπέστησαν αφιστημι distance; keep distance
τοῦ ο the
μὴ μη not
ἀκοῦσαι ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
σου σου of you; your
καὶ και and; even
ἐπῆλθεν επερχομαι come on / against
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ο the
κατάρα καταρα curse
καὶ και and; even
ο the
ὅρκος ορκος oath
ο the
γεγραμμένος γραφω write
ἐν εν in
τῷ ο the
νόμῳ νομος.1 law
Μωσῆ μωσευς Mōseus; Mosefs
παιδὸς παις child; boy
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
ἡμάρτομεν αμαρτανω sin
αὐτῷ αυτος he; him
9:11
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עָֽבְרוּ֙ ʕˈāvᵊrû עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
תֹּ֣ורָתֶ֔ךָ tˈôrāṯˈeḵā תֹּורָה instruction
וְ wᵊ וְ and
סֹ֕ור sˈôr סור turn aside
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
שְׁמֹ֣ועַ šᵊmˈôₐʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלֶ֑ךָ qōlˈeḵā קֹול sound
וַ wa וְ and
תִּתַּ֨ךְ ttittˌaḵ נתך pour
עָלֵ֜ינוּ ʕālˈênû עַל upon
הָ הַ the
אָלָ֣ה ʔālˈā אָלָה curse
וְ wᵊ וְ and
הַ ha הַ the
שְּׁבֻעָ֗ה ššᵊvuʕˈā שְׁבוּעָה oath
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
כְּתוּבָה֙ kᵊṯûvˌā כתב write
בְּ bᵊ בְּ in
תֹורַת֙ ṯôrˌaṯ תֹּורָה instruction
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כִּ֥י kˌî כִּי that
חָטָ֖אנוּ ḥāṭˌānû חטא miss
לֹֽו׃ lˈô לְ to
9:11. et omnis Israhel praevaricati sunt legem tuam et declinaverunt ne audirent vocem tuam et stillavit super nos maledictio et detestatio quae scripta est in libro Mosi servi Dei quia peccavimus ei
And all Israel have transgressed thy law, and have turned away from hearing thy voice, and the malediction, and the curse, which is written in the book of Moses, the servant of God, is fallen upon us, because we have sinned against him.
9:11. And all Israel has transgressed your law and has turned away, not listening to your voice, and so the condemnation and the curse, which is written in the book of Moses, servant of God, has rained down upon us, because we have sinned against him.
9:11. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that [is] written in the law of Moses the servant of God, because we have sinned against him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:11: Therefore the curse is poured upon us - It is probable that he alludes here to the punishment of certain criminals by pouring melted metal upon them; therefore he uses the word תתך tittach. it is poured out, like melted metal, for this is the proper meaning of the root נתך nathach.
Albert Barnes: Notes on the Bible - 1834
9:11: Yea, all Israel have transgressed ... - Embracing not only the tribe and the kingdom of Judah, but the whole nation. The calamity, therefore, had come upon them all.
Even by departing - By departing from thy commandments; or by rebellion against thee.
That they might not obey thy voice - By refusing to obey thy voice, or thy commands.
Therefore the curse is poured upon us - As rain descends, or as water is poured out. The "curse" here refers to what was so solemnly threatened by Moses in case the nation did not obey God. See Deut. 28:15-68.
And the oath that is written in the law of Moses ... - The word here rendered "oath" (שׁבועה shebû‛ â h) means, properly, a "swearing," or "an oath;" and hence, either an oath of promise as in a covenant, or an oath of cursing or imprecation - that is, a curse. It is evidently used in the latter sense here. See Gesenius, "Lexicon" Daniel saw clearly that the evils which had been threatened by Moses Deut. 28 had actually come upon the nation, and he as clearly saw that the cause of all these calamities was thai which Moses had specified. He, therefore, frankly and penitently confessed these sins in the name of the whole people, and earnestly supplicated for mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: all: Kg2 17:18-23; Isa 1:4-6; Jer 8:5-10, Jer 9:26; Eze 22:26-31
the curse: Lev. 26:14-46; Deu 27:15-26, Deu 28:15-68, Deu 29:20-29, Deu 30:17-19, Deu 31:17, Deu 31:18; Deut. 32:19-42
Geneva 1599
9:11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the (i) curse is poured upon us, and the oath that [is] written in the law of Moses the servant of God, because we have sinned against him.
(i) As in (Deut 27:15), or the curse confirmed by an oath.
John Gill
9:11 Yea, all Israel have transgressed thy law,.... Even God's professing people, on whom he had bestowed distinguishing favours and blessings, and gave them such a law as no other people had, and yet they transgressed it; not a few, or the greatest part only, but the whole body of them: and indeed there is no man that lives without sin, or the transgression of the law, in thought, word, or deeds; no, not a just man; but these transgressed the law in a very heinous manner, both the first as well as the second table of it, committing idolatry, and all manner of impiety, in which they continued:
even by departing, that they might not obey thy voice; by departing from the law, and the precepts of it; from God and his worship; from the temple of God, and the service of it; and from the tribes of Judah and Benjamin: it seems to have some respect to the separation of the ten tribes under Jeroboam, who set up the calves at Dan and Bethel, that the people might not obey the voice of the Lord, in going to worship at the solemn feasts in Jerusalem:
therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God: that is, the just punishment of their sins was inflicted on them; or the curse the law threatened the transgressors of it with was come upon them in its large extent, and overflowed them like a flood; which God swore he would bring upon them, if they transgressed his law; or which they by an oath imprecated and pronounced upon themselves, should they not hearken to it, but transgress and disobey it:
because we have sinned against him; and therefore this curse was not a causeless one; sin, the transgression of the law, was the cause of it.
Robert Jamieson, A. R. Fausset and David Brown
9:11 all-- (Ps 14:3; Rom 3:12).
the curse . . . and . . . oath . . . in . . . law--the curse against Israel, if disobedient, which God ratified by oath (Lev. 26:14-39; Deut 27:15-26; Deu. 28:15-68; Deu. 29:1-29).
9:129:12: եւ հաստատեաց զբանս իւր զոր խօսեցաւ ՚ի վերայ մեր, եւ ՚ի վերայ դատաւորաց մերոց որ դատէին զմեզ՝ ածե՛լ ՚ի վերայ մեր չարիս մեծամեծս, որ ո՛չ եղեն ՚ի ներքոյ ամենայն երկնից՝ ըստ այնմ որ եղեն յԵրուսաղէմ[12222]։ [12222] Ոմանք. Զբան իւր զոր խօսե՛՛։
12 Տէրը հաստատեց իր խօսքերը, որ ասել էր մեր մասին եւ մեր դատաւորների մասին, որոնք դատում էին մեզ՝ բերելով մեզ վրայ այնպիսի մեծամեծ չարիքներ, որ չեն եղել ամբողջ երկնքի տակ, ինչպէս որ եղան Երուսաղէմում:
12 Մեր վրայ մեծ չարիք բերելով՝ հաստատեց իր խօսքերը, որոնք մեր վրայով ու մեզ դատող մեր դատաւորներուն վրայով խօսեր էր. այնպէս որ Երուսաղէմի մէջ եղածին նմանը բոլոր երկնքին տակ չեղաւ։
եւ հաստատեաց զբանս իւր զոր խօսեցաւ ի վերայ մեր եւ ի վերայ դատաւորաց մերոց որ դատէին զմեզ` ածել ի վերայ մեր չարիս մեծամեծս, որ ոչ եղեն ի ներքոյ ամենայն երկնից` ըստ այնմ որ եղեն յԵրուսաղէմ:

9:12: եւ հաստատեաց զբանս իւր զոր խօսեցաւ ՚ի վերայ մեր, եւ ՚ի վերայ դատաւորաց մերոց որ դատէին զմեզ՝ ածե՛լ ՚ի վերայ մեր չարիս մեծամեծս, որ ո՛չ եղեն ՚ի ներքոյ ամենայն երկնից՝ ըստ այնմ որ եղեն յԵրուսաղէմ[12222]։
[12222] Ոմանք. Զբան իւր զոր խօսե՛՛։
12 Տէրը հաստատեց իր խօսքերը, որ ասել էր մեր մասին եւ մեր դատաւորների մասին, որոնք դատում էին մեզ՝ բերելով մեզ վրայ այնպիսի մեծամեծ չարիքներ, որ չեն եղել ամբողջ երկնքի տակ, ինչպէս որ եղան Երուսաղէմում:
12 Մեր վրայ մեծ չարիք բերելով՝ հաստատեց իր խօսքերը, որոնք մեր վրայով ու մեզ դատող մեր դատաւորներուն վրայով խօսեր էր. այնպէս որ Երուսաղէմի մէջ եղածին նմանը բոլոր երկնքին տակ չեղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:12 И Он исполнил слова Свои, которые изрек на нас и на судей наших, судивших нас, наведя на нас великое бедствие, какого не бывало под небесами и какое совершилось над Иерусалимом.
9:12 καὶ και and; even ἔστησεν ιστημι stand; establish ἡμῖν ημιν us τὰ ο the προστάγματα προσταγμα he; him ὅσα οσος as much as; as many as ἐλάλησεν λαλεω talk; speak ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even ἐπὶ επι in; on τοὺς ο the κριτὰς κριτης judge ἡμῶν ημων our ὅσα οσος as much as; as many as ἔκρινας κρινω judge; decide ἡμῖν ημιν us ἐπαγαγεῖν επαγω instigate; bring on ἐφ᾿ επι in; on ἡμᾶς ημας us κακὰ κακος bad; ugly μεγάλα μεγας great; loud οἷα οιος kind that; what οὐκ ου not ἐγενήθη γινομαι happen; become ὑπὸ υπο under; by τὸν ο the οὐρανὸν ουρανος sky; heaven καθότι καθοτι in that ἐγενήθη γινομαι happen; become ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
9:12 וַ wa וְ and יָּ֜קֶם yyˈāqem קום arise אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֹ֣ודבריו *dᵊvārˈô דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak עָלֵ֗ינוּ ʕālˈênû עַל upon וְ wᵊ וְ and עַ֤ל ʕˈal עַל upon שֹֽׁפְטֵ֨ינוּ֙ šˈōfᵊṭˈênû שׁפט judge אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שְׁפָט֔וּנוּ šᵊfāṭˈûnû שׁפט judge לְ lᵊ לְ to הָבִ֥יא hāvˌî בוא come עָלֵ֖ינוּ ʕālˌênû עַל upon רָעָ֣ה rāʕˈā רָעָה evil גְדֹלָ֑ה ḡᵊḏōlˈā גָּדֹול great אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נֶעֶשְׂתָ֗ה neʕeśᵊṯˈā עשׂה make תַּ֚חַת ˈtaḥaṯ תַּחַת under part כָּל־ kol- כֹּל whole הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נֶעֶשְׂתָ֖ה neʕeśᵊṯˌā עשׂה make בִּ bi בְּ in ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
9:12. et statuit sermones suos quos locutus est super nos et super principes nostros qui iudicaverunt nos ut superducerent in nos malum magnum quale numquam fuit sub omni caelo secundum quod factum est in HierusalemAnd he hath confirmed his words which he spoke against us, and against our princes that judged us, that he would bring in upon us a great evil, such as never was under all the heaven, according to that which hath been done in Jerusalem.
12. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
9:12. And he has fulfilled his words, which he has spoken over us and over our leaders who judged us, that he would lead over us a great evil, such as has never before existed under all of heaven, according to what has been done in Jerusalem.
9:12. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem:

9:12 И Он исполнил слова Свои, которые изрек на нас и на судей наших, судивших нас, наведя на нас великое бедствие, какого не бывало под небесами и какое совершилось над Иерусалимом.
9:12
καὶ και and; even
ἔστησεν ιστημι stand; establish
ἡμῖν ημιν us
τὰ ο the
προστάγματα προσταγμα he; him
ὅσα οσος as much as; as many as
ἐλάλησεν λαλεω talk; speak
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
κριτὰς κριτης judge
ἡμῶν ημων our
ὅσα οσος as much as; as many as
ἔκρινας κρινω judge; decide
ἡμῖν ημιν us
ἐπαγαγεῖν επαγω instigate; bring on
ἐφ᾿ επι in; on
ἡμᾶς ημας us
κακὰ κακος bad; ugly
μεγάλα μεγας great; loud
οἷα οιος kind that; what
οὐκ ου not
ἐγενήθη γινομαι happen; become
ὑπὸ υπο under; by
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καθότι καθοτι in that
ἐγενήθη γινομαι happen; become
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
9:12
וַ wa וְ and
יָּ֜קֶם yyˈāqem קום arise
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֹ֣ודבריו
*dᵊvārˈô דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
עָלֵ֗ינוּ ʕālˈênû עַל upon
וְ wᵊ וְ and
עַ֤ל ʕˈal עַל upon
שֹֽׁפְטֵ֨ינוּ֙ šˈōfᵊṭˈênû שׁפט judge
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שְׁפָט֔וּנוּ šᵊfāṭˈûnû שׁפט judge
לְ lᵊ לְ to
הָבִ֥יא hāvˌî בוא come
עָלֵ֖ינוּ ʕālˌênû עַל upon
רָעָ֣ה rāʕˈā רָעָה evil
גְדֹלָ֑ה ḡᵊḏōlˈā גָּדֹול great
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
נֶעֶשְׂתָ֗ה neʕeśᵊṯˈā עשׂה make
תַּ֚חַת ˈtaḥaṯ תַּחַת under part
כָּל־ kol- כֹּל whole
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נֶעֶשְׂתָ֖ה neʕeśᵊṯˌā עשׂה make
בִּ bi בְּ in
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
9:12. et statuit sermones suos quos locutus est super nos et super principes nostros qui iudicaverunt nos ut superducerent in nos malum magnum quale numquam fuit sub omni caelo secundum quod factum est in Hierusalem
And he hath confirmed his words which he spoke against us, and against our princes that judged us, that he would bring in upon us a great evil, such as never was under all the heaven, according to that which hath been done in Jerusalem.
9:12. And he has fulfilled his words, which he has spoken over us and over our leaders who judged us, that he would lead over us a great evil, such as has never before existed under all of heaven, according to what has been done in Jerusalem.
9:12. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
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Albert Barnes: Notes on the Bible - 1834
9:12: And he hath confirmed his words ... - By bringing upon the people all that he had threatened in case of their disobedience. Daniel saw that there was a complete fulfillment of all that he had said would come upon them. As all this had been threatened, he could not complain; and as he had confirmed his words in regard to the threatening, he had the same reason to think that he would in regard to his promises. What Daniel here says was true in his time, and in reference to his people will be found to be true at all times, and in reference to all people. Nothing is more certain than that God will "confirm" all the words that he has over spoken, and that no sinner can hope to escape on the ground that God will be found to be false to his threatenings, or that he has forgotten them, or that he is indifferent to them.
Against our judges that judged us - Our magistrates or rulers.
For under the whole heaven - In all the world.
Hath not been done as hath been done upon Jerusalem - In respect to the slaughter, and the captivity, and the complete desolation. No one can show that at that time this was not literally true. The city was in a state of complete desolation; its temple was in ruins; its people had been slain or borne into captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: confirmed: Isa 44:26; Lam 2:17; Eze 13:6; Zac 1:8; Mat 5:18; Rom 15:8
our judges: Kg1 3:9; Job 12:17; Psa 2:10, Psa 148:11; Pro 8:16
for under: The destruction of Jerusalem by the Romans, and the condition of the Jews during almost eighteen centuries, have far more exceeded all the miseries of the capture of Jerusalem by the Chaldeans, and in the Babylonish captivity, than those miseries exceeded the judgments inflicted on other nations; for the guilt of crucifying the Messiah, and rejecting his gospel, was immensely more atrocious than all their other transgressions. Lam 1:12, Lam 2:13, Lam 4:6; Eze 5:9; Joe 2:2; Amo 3:2; Mat 24:21; Mar 13:19; Luk 21:22
John Gill
9:12 And he hath confirmed his words which he spake against us,.... That is, he hath made good his threatenings of wrath and vengeance, in case of disobedience to his law:
and against our judges that judged us; kings, and inferior governors, that ruled over them, who perverted justice, and did not execute righteous judgment; and against them the Lord performed what he threatened:
by bringing upon us a great evil; the desolation of the whole land, the destruction of Jerusalem; the death of many by the sword, famine, and pestilence, and the captivity of the rest; all which was a great punishment considered in itself, but, when compared with their offences, was less than they deserved:
for under the whole heaven hath not been done as hath been done upon Jerusalem; its walls broken down, its houses burnt with fire, even the palaces of the king and nobles, and the temple of the Lord itself; and all its inhabitants destroyed, dispersed, or carried captive; see Lam 1:12.
John Wesley
9:12 Judged us - Whose duty it was to govern the people, and to judge their causes; wherein if there was a failure, it was a sin, and judgment upon the people, and upon the rulers and judges themselves also. Upon Jerusalem - A place privileged many ways above all others, and punished above all others.
Robert Jamieson, A. R. Fausset and David Brown
9:12 confirmed his words--showed by the punishments we suffer, that His words were no idle threats.
under . . . heaven hath not been done as . . . upon Jerusalem-- (Lam 1:12).
9:139:13: Որպէս եւ գրեալ է յօրէնսն Մովսիսի. այն ամենայն չարիք եկին ՚ի վերայ մեր, եւ ո՛չ աղաչեցաք զերեսս Տեառն Աստուծոյ մերոյ, դառնա՛լ յանիրաւութեանց հարցն մերոց. եւ խելամո՛ւտ լինել ամենայն ճշմարտութեան քում։
13 Ինչպէս որ գրուած է Մովսէսի օրէնքում, այդ բոլոր չարիքները եկան մեզ վրայ, իսկ մենք չաղաչեցինք մեր Տէր Աստծուն՝ յետ դառնալու մեր հայրերի անիրաւութիւններից եւ խելամուտ լինելու քո ամբողջ ճշմարտութեանը:
13 Մովսէսի օրէնքին մէջ գրուածին պէս այս բոլոր չարիքը մեր վրայ եկաւ. սակայն մենք մեր անօրէնութիւններէն դառնալու եւ քու ճշմարտութեանդ խելամուտ ըլլալու համար մեր Տէր Աստուծմէ ներում չխնդրեցինք։
Որպէս եւ գրեալ է յօրէնսն Մովսիսի, այն ամենայն չարիք եկին ի վերայ մեր, եւ ոչ աղաչեցաք զերեսս Տեառն Աստուծոյ մերոյ` դառնալ յանիրաւութեանց [159]հարցն մերոց, եւ խելամուտ լինել ամենայն ճշմարտութեան քում:

9:13: Որպէս եւ գրեալ է յօրէնսն Մովսիսի. այն ամենայն չարիք եկին ՚ի վերայ մեր, եւ ո՛չ աղաչեցաք զերեսս Տեառն Աստուծոյ մերոյ, դառնա՛լ յանիրաւութեանց հարցն մերոց. եւ խելամո՛ւտ լինել ամենայն ճշմարտութեան քում։
13 Ինչպէս որ գրուած է Մովսէսի օրէնքում, այդ բոլոր չարիքները եկան մեզ վրայ, իսկ մենք չաղաչեցինք մեր Տէր Աստծուն՝ յետ դառնալու մեր հայրերի անիրաւութիւններից եւ խելամուտ լինելու քո ամբողջ ճշմարտութեանը:
13 Մովսէսի օրէնքին մէջ գրուածին պէս այս բոլոր չարիքը մեր վրայ եկաւ. սակայն մենք մեր անօրէնութիւններէն դառնալու եւ քու ճշմարտութեանդ խելամուտ ըլլալու համար մեր Տէր Աստուծմէ ներում չխնդրեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
9:139:13 Как написано в законе Моисея, так все это бедствие постигло нас; но мы не умоляли Господа Бога нашего, чтобы нам обратиться от беззаконий наших и уразуметь истину Твою.
9:13 κατὰ κατα down; by τὰ ο the γεγραμμένα γραφω write ἐν εν in διαθήκῃ διαθηκη covenant Μωσῆ μωσευς Mōseus; Mosefs πάντα πας all; every τὰ ο the κακὰ κακος bad; ugly ἐπῆλθεν επερχομαι come on / against ἡμῖν ημιν us καὶ και and; even οὐκ ου not ἐξεζητήσαμεν εκζητεω seek out / thoroughly τὸ ο the πρόσωπον προσωπον face; ahead of κυρίου κυριος lord; master θεοῦ θεος God ἡμῶν ημων our ἀποστῆναι αφιστημι distance; keep distance ἀπὸ απο from; away τῶν ο the ἁμαρτιῶν αμαρτια sin; fault ἡμῶν ημων our καὶ και and; even διανοηθῆναι διανοεομαι the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your κύριε κυριος lord; master
9:13 כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] כָּתוּב֙ kāṯûv כתב write בְּ bᵊ בְּ in תֹורַ֣ת ṯôrˈaṯ תֹּורָה instruction מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רָעָ֥ה rāʕˌā רָעָה evil הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this בָּ֣אָה bˈāʔā בוא come עָלֵ֑ינוּ ʕālˈênû עַל upon וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not חִלִּ֜ינוּ ḥillˈînû חלה become weak אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י׀ pᵊnˈê פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) לָ lā לְ to שׁוּב֙ šûv שׁוב return מֵֽ mˈē מִן from עֲוֹנֵ֔נוּ ʕᵃwōnˈēnû עָוֹן sin וּ û וְ and לְ lᵊ לְ to הַשְׂכִּ֖יל haśkˌîl שׂכל prosper בַּ ba בְּ in אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
9:13. sicut scriptum est in lege Mosi omne malum hoc venit super nos et non rogavimus faciem tuam Domine Deus noster ut reverteremur ab iniquitatibus nostris et cogitaremus veritatem tuamAs it is written in the law of Moses, all this evil is come upon us: and we entreated not thy face, O Lord our God, that we might turn from our iniquities, and think on thy truth.
13. As it is written in the law of Moses, all this evil is come upon us: yet have we not entreated the favour of the LORD our God, that we should turn from our iniquities, and have discernment in thy truth.
9:13. Just as it has been written in the law of Moses, all this evil has come upon us, and we did not entreat your face, O Lord our God, so that we might turn back from our iniquities and consider your truth.
9:13. As [it is] written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.
As [it is] written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth:

9:13 Как написано в законе Моисея, так все это бедствие постигло нас; но мы не умоляли Господа Бога нашего, чтобы нам обратиться от беззаконий наших и уразуметь истину Твою.
9:13
κατὰ κατα down; by
τὰ ο the
γεγραμμένα γραφω write
ἐν εν in
διαθήκῃ διαθηκη covenant
Μωσῆ μωσευς Mōseus; Mosefs
πάντα πας all; every
τὰ ο the
κακὰ κακος bad; ugly
ἐπῆλθεν επερχομαι come on / against
ἡμῖν ημιν us
καὶ και and; even
οὐκ ου not
ἐξεζητήσαμεν εκζητεω seek out / thoroughly
τὸ ο the
πρόσωπον προσωπον face; ahead of
κυρίου κυριος lord; master
θεοῦ θεος God
ἡμῶν ημων our
ἀποστῆναι αφιστημι distance; keep distance
ἀπὸ απο from; away
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
ἡμῶν ημων our
καὶ και and; even
διανοηθῆναι διανοεομαι the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
κύριε κυριος lord; master
9:13
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
כָּתוּב֙ kāṯûv כתב write
בְּ bᵊ בְּ in
תֹורַ֣ת ṯôrˈaṯ תֹּורָה instruction
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
רָעָ֥ה rāʕˌā רָעָה evil
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
בָּ֣אָה bˈāʔā בוא come
עָלֵ֑ינוּ ʕālˈênû עַל upon
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
חִלִּ֜ינוּ ḥillˈînû חלה become weak
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֣י׀ pᵊnˈê פָּנֶה face
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
לָ לְ to
שׁוּב֙ šûv שׁוב return
מֵֽ mˈē מִן from
עֲוֹנֵ֔נוּ ʕᵃwōnˈēnû עָוֹן sin
וּ û וְ and
לְ lᵊ לְ to
הַשְׂכִּ֖יל haśkˌîl שׂכל prosper
בַּ ba בְּ in
אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
9:13. sicut scriptum est in lege Mosi omne malum hoc venit super nos et non rogavimus faciem tuam Domine Deus noster ut reverteremur ab iniquitatibus nostris et cogitaremus veritatem tuam
As it is written in the law of Moses, all this evil is come upon us: and we entreated not thy face, O Lord our God, that we might turn from our iniquities, and think on thy truth.
9:13. Just as it has been written in the law of Moses, all this evil has come upon us, and we did not entreat your face, O Lord our God, so that we might turn back from our iniquities and consider your truth.
9:13. As [it is] written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.
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Albert Barnes: Notes on the Bible - 1834
9:13: As it is written in the law of Moses - The word law was given to all the writings of Moses. See the notes at Luk 24:44.
Yet made we not our prayer before the Lord our God - Margin, "entreated we not the face of." The Hebrew word used here (חלה châ lâ h) means, properly, "to be polished;" then to be worn down in strength, to be weak; then to be sick, or diseased; then in Piel (the form used here), to rub or stroke the face of anyone, to soothe or caress, and hence, to beseech, or supplicate. See Gesenius, "Lexicon" Here it means, that, as a people, they had failed, when they had sinned, to call upon God for pardon; to confess their sins; to implore his mercy; to deprecate his wrath. It would have been easy to turn aside his threatened judgments if they had been penitent, and had sought his mercy, but they had not done it. What is here said of them can and will be said of all sinners when the Divine judgment comes upon them.
That we might turn from, our iniquities - That we might seek grace to turn from our transgressions. "And understand thy truth." The truth which God had Rev_ealed; equivalent to saying that they might be righteous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: As it is: Thus every succeeding part of the Sacred writings attests and prove the Divine authority of the preceding. The history relates the fulfilment of former predictions; and then new prophecies are add, which future events accomplish, and thus demonstrate their inspiration to the latest ages. Dan 9:11; Lev. 26:14-46; Deut. 28:15-68; Isa 42:9; Lam 2:15-17; Joh 10:35
made we not our prayer before: Heb. intreated we not the face of, Job 36:13; Isa 9:13; Jer 2:30, Jer 5:3; Hos 7:7, Hos 7:10, Hos 7:14
that we: Deu 29:4; Psa 85:4, Psa 119:18, Psa 119:27, Psa 119:73; Isa 64:7; Jer 31:18, Jer 44:27; Lam 5:21; Luk 24:45; Joh 6:45, Joh 8:32; Eph 1:17, Eph 1:18, Eph 4:21; Jam 1:5
John Gill
9:13 As it is written in the law of Moses, all this evil is come upon us,.... As it is there threatened it should, and as it is there foretold it would come upon them, so it has; even the selfsame things, in the same manner, and with the same circumstances, as there foretold; which is a proof of the omniscience, omnipotence, and faithfulness of God, and an evidence of the truth of divine revelation; see Lev 26:1,
yet made we not our prayer before the Lord our God; during the seventy years captivity, they might have prayed, and doubtless did, in a lifeless, formal manner; but not sincerely and heartily, in faith and with fervency, under a sense of sin, with confession of it, and true repentance for it, and so as to forsake it, as follows:
that we might turn from our iniquities; for since they did not pray against sin, and entreat the Lord to enable them to turn from it, and forsake it, but continued in a course of disobedience, their prayer was not reckoned prayer:
and understand thy truth; either the truth and faithfulness of God, in fulfilling both his promises and his threatenings; or his law, which is truth, as Jacchiades interprets it; for, had they prayed aright, they would have had an understanding given them of divine truths, both with respect to doctrine and practice; of which they were ignorant, as prayerless persons usually are.
Robert Jamieson, A. R. Fausset and David Brown
9:13 yet made we not our prayer before--literally, "soothed not the face of." Not even our chastisement has taught us penitence (Is 9:13; Jer 5:3; Hos 7:10). Diseased, we spurn the healing medicine.
that we might turn, &c.--Prayer can only be accepted when joined with the desire to turn from sin to God (Ps 66:18; Prov 28:9).
understand thy truth--"attentively regard Thy faithfulness" in fulfilling Thy promises, and also Thy threats [CALVIN]. Thy law (Dan 8:12), [MAURER].
9:149:14: Եւ զարթեաւ Տէր Աստուած մեր ՚ի վերայ չարեացն մերոց՝ եւ ա՛ծ զնոսա ՚ի վերայ մեր. զի արդա՛ր է Տէր Աստուած մեր ՚ի վերայ ամենայն գործոց իւրոց զոր արա՛ր ընդ մեզ. եւ ո՛չ լուաք ձայնի նորա[12223]։ [12223] Բազումք. Զի ոչ լուաք ձայնի նորա։
14 Մեր Տէր Աստուածը բացեց իր աչքը մեր չարիքների վրայ եւ դրանք բերեց մեզ վրայ, որովհետեւ արդար է մեր Տէր Աստուածը իր այն բոլոր գործերի մէջ, որ արեց մեր հանդէպ, քանի որ չլսեցինք նրա ձայնը:
14 Եւ Տէրը այս աղէտը պատրաստած էր ու զանիկա մեր վրայ բերաւ, քանզի մեր Աստուածը իր բոլոր գործերուն մէջ արդար է. բայց մենք անոր ձայնին մտիկ չըրինք»։
Եւ զարթեաւ Տէր Աստուած մեր ի վերայ չարեացն մերոց, եւ ած զնոսա ի վերայ մեր. զի արդար է Տէր Աստուած մեր ի վերայ ամենայն գործոց իւրոց զոր արար [160]ընդ մեզ``, զի ոչ լուաք ձայնի նորա:

9:14: Եւ զարթեաւ Տէր Աստուած մեր ՚ի վերայ չարեացն մերոց՝ եւ ա՛ծ զնոսա ՚ի վերայ մեր. զի արդա՛ր է Տէր Աստուած մեր ՚ի վերայ ամենայն գործոց իւրոց զոր արա՛ր ընդ մեզ. եւ ո՛չ լուաք ձայնի նորա[12223]։
[12223] Բազումք. Զի ոչ լուաք ձայնի նորա։
14 Մեր Տէր Աստուածը բացեց իր աչքը մեր չարիքների վրայ եւ դրանք բերեց մեզ վրայ, որովհետեւ արդար է մեր Տէր Աստուածը իր այն բոլոր գործերի մէջ, որ արեց մեր հանդէպ, քանի որ չլսեցինք նրա ձայնը:
14 Եւ Տէրը այս աղէտը պատրաստած էր ու զանիկա մեր վրայ բերաւ, քանզի մեր Աստուածը իր բոլոր գործերուն մէջ արդար է. բայց մենք անոր ձայնին մտիկ չըրինք»։
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9:149:14 Наблюдал Господь это бедствие и навел его на нас: ибо праведен Господь Бог наш во всех делах Своих, которые совершает, но мы не слушали гласа Его.
9:14 καὶ και and; even ἠγρύπνησε αγρυπνεω slumberless; sleepless κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐπὶ επι in; on τὰ ο the κακὰ κακος bad; ugly καὶ και and; even ἐπήγαγεν επαγω instigate; bring on ἐφ᾿ επι in; on ἡμᾶς ημας us ὅτι οτι since; that δίκαιος δικαιος right; just κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ἐπὶ επι in; on πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ποιήσῃ ποιεω do; make καὶ και and; even οὐκ ου not ἠκούσαμεν ακουω hear τῆς ο the φωνῆς φωνη voice; sound αὐτοῦ αυτος he; him
9:14 וַ wa וְ and יִּשְׁקֹ֤ד yyišqˈōḏ שׁקד be wakeful יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil וַ wa וְ and יְבִיאֶ֖הָ yᵊvîʔˌehā בוא come עָלֵ֑ינוּ ʕālˈênû עַל upon כִּֽי־ kˈî- כִּי that צַדִּ֞יק ṣaddˈîq צַדִּיק just יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מַֽעֲשָׂיו֙ mˈaʕᵃśāʸw מַעֲשֶׂה deed אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמַ֖עְנוּ šāmˌaʕnû שׁמע hear בְּ bᵊ בְּ in קֹלֹֽו׃ qōlˈô קֹול sound
9:14. et vigilavit Dominus et adduxit eam super nos iustus Dominus Deus noster in omnibus operibus suis quae fecit non enim audivimus vocem eiusAnd the Lord hath watched upon the evil, and hath brought it upon us: the Lord, our God, is just in all his works which he hath done: for we have not hearkened to his voice.
14. Therefore hath the LORD watched over the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth, and we have not obeyed his voice.
9:14. And the Lord kept watch over the evil and has led it over us; the Lord, our God, is just in all his works, which he has accomplished, for we have not listened to his voice.
9:14. Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God [is] righteous in all his works which he doeth: for we obeyed not his voice.
Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God [is] righteous in all his works which he doeth: for we obeyed not his voice:

9:14 Наблюдал Господь это бедствие и навел его на нас: ибо праведен Господь Бог наш во всех делах Своих, которые совершает, но мы не слушали гласа Его.
9:14
καὶ και and; even
ἠγρύπνησε αγρυπνεω slumberless; sleepless
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἐπὶ επι in; on
τὰ ο the
κακὰ κακος bad; ugly
καὶ και and; even
ἐπήγαγεν επαγω instigate; bring on
ἐφ᾿ επι in; on
ἡμᾶς ημας us
ὅτι οτι since; that
δίκαιος δικαιος right; just
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ἐπὶ επι in; on
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ποιήσῃ ποιεω do; make
καὶ και and; even
οὐκ ου not
ἠκούσαμεν ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
αὐτοῦ αυτος he; him
9:14
וַ wa וְ and
יִּשְׁקֹ֤ד yyišqˈōḏ שׁקד be wakeful
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
הָ֣ hˈā הַ the
רָעָ֔ה rāʕˈā רָעָה evil
וַ wa וְ and
יְבִיאֶ֖הָ yᵊvîʔˌehā בוא come
עָלֵ֑ינוּ ʕālˈênû עַל upon
כִּֽי־ kˈî- כִּי that
צַדִּ֞יק ṣaddˈîq צַדִּיק just
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
מַֽעֲשָׂיו֙ mˈaʕᵃśāʸw מַעֲשֶׂה deed
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֔ה ʕāśˈā עשׂה make
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמַ֖עְנוּ šāmˌaʕnû שׁמע hear
בְּ bᵊ בְּ in
קֹלֹֽו׃ qōlˈô קֹול sound
9:14. et vigilavit Dominus et adduxit eam super nos iustus Dominus Deus noster in omnibus operibus suis quae fecit non enim audivimus vocem eius
And the Lord hath watched upon the evil, and hath brought it upon us: the Lord, our God, is just in all his works which he hath done: for we have not hearkened to his voice.
9:14. And the Lord kept watch over the evil and has led it over us; the Lord, our God, is just in all his works, which he has accomplished, for we have not listened to his voice.
9:14. Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God [is] righteous in all his works which he doeth: for we obeyed not his voice.
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Adam Clarke: Commentary on the Bible - 1831
9:14: The Lord watched upon the evil - In consequence of our manifold rebellions he hath now watched for an opportunity to bring these calamities upon us.
Albert Barnes: Notes on the Bible - 1834
9:14: Therefore hath the Lord watched upon the evil - The word here used and rendered watched - שׁקד shâ qad - means, properly, "to wake; to be sleepless; to watch." Then it means to watch over anything, or to be attentive to it. Jer 1:12; Jer 31:28; Jer 44:27. - Gesenius, "Lexicon" The meaning here is, that the Lord had not been inattentive to the progress of things, nor unmindful of his threatening. He had never slumbered, but had carefully observed the course of events, and had been attentive to all that they had done, and to all that he had threatened to do. The practical "truth" taught here - and it is one of great importance to sinners - is, that God is not inattentive to their conduct, though he may seem to be, and that in due time he will show that he has kept an unslumbering eye upon them. See the notes at Isa 18:4.
For the Lord our God is righteous in all his works ... - This is the language of a true penitent; language which is always used by one who has right feelings when he reflects on the Divine dealings toward him. God is seen to be righteous in his law and in his dealings, and the only reason why we suffer is that we have sinned. This will be found to be true always; and whatever calamities we suffer, it should he a fixed principle with us to "ascribe righteousness to our Maker," Job 36:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: watched: Jer 31:28, Jer 44:27
the Lord: Dan 9:7; Neh 9:33; Psa 51:14
for: Dan 9:10
John Gill
9:14 Therefore hath the Lord watched upon the evil, and brought it upon us,.... The evil of punishment; he watched the fit and proper time to bring it upon them; indeed, he watches over the evil of sin, to bring upon men the evil of chastisement or punishment, Job 14:16, but the latter is here meant; see Jer 31:28, the word used has the signification of hastening; and so Jarchi and Saadiah explain it, "he hath hastened" (h): the almond tree, as the latter observes, has its name from hence, because it prevents other trees, and is quicker in putting out its blossom than they, Jer 1:11 and so this may denote the purity of the Lord; his displicency at sin; his strict justice in punishing it; and his diligence and activity in executing judgment for it, which slumbers not, as some imagine:
for the Lord our God is righteous in all his works which he doeth; the prophet is all along careful to clear God from any imputation of injustice in any of his works, even in his strange work, punitive justice; though he watches over the evil to bring it, yet he is righteous in so doing; no charge of unrighteousness is to be exhibited against him on this account:
for we obeyed not his voice; neither in his word, nor in his providences; neither by his prophets, nor by his judgments; and being guilty of the evil of fault, it was but just they should bear the evil of punishment.
(h) "festinavit", Paguinus, Vatablus.
John Wesley
9:14 The Lord watched - God's watching denotes the fit ways that he always takes to punish sinners.
Robert Jamieson, A. R. Fausset and David Brown
9:14 watched upon the evil--expressing ceaseless vigilance that His people's sins might not escape His judgment, as a watchman on guard night and day (Job 14:16; Jer 31:28; Jer 44:27). God watching upon the Jews punishment forms a striking contrast to the Jews slumbering in their sins.
God is righteous--True penitents "justify" God, "ascribing righteousness to Him," instead of complaining of their punishment as too severe (Neh 9:33; Job 36:3; Ps 51:4; Lam 3:39-42).
9:159:15: Եւ արդ Տէր Աստուած մեր որ հաներ զժողովուրդ քո յերկրէն Եգիպտացւոց հզօր ձեռամբ, եւ արարեր քեզ անուն որպէս եւ յաւուր յայսմիկ. մեղաք եւ անօրինեցաք[12224]։ [12224] Ոմանք յաւելուն. Քեզ անուն նոր՝ որպէս եւ յաւուրս։
15 Եւ արդ, Տէ՛ր Աստուած մեր, որ հզօր ձեռքով քո ժողովրդին հանեցիր Եգիպտացիների երկրից եւ քո անունը փառաւորեցիր, իսկ մենք այսօր մեղք գործեցինք եւ անօրինացանք:
15 «Ա՛րդ, ո՛վ Տէր Աստուած մեր, որ քու ժողովուրդդ զօրաւոր ձեռքով Եգիպտոսէն հանեցիր, քեզի անուն վաստկեցար, ինչպէս այսօր կ’երեւնայ, մենք մեղք գործեցինք, ամբարշտութիւն ըրինք։
Եւ արդ, Տէր Աստուած մեր, որ հաներ զժողովուրդ քո յերկրէն Եգիպտացւոց հզօր ձեռամբ, եւ արարեր քեզ անուն որպէս եւ յաւուր յայսմիկ, մեղաք եւ անօրինեցաք:

9:15: Եւ արդ Տէր Աստուած մեր որ հաներ զժողովուրդ քո յերկրէն Եգիպտացւոց հզօր ձեռամբ, եւ արարեր քեզ անուն որպէս եւ յաւուր յայսմիկ. մեղաք եւ անօրինեցաք[12224]։
[12224] Ոմանք յաւելուն. Քեզ անուն նոր՝ որպէս եւ յաւուրս։
15 Եւ արդ, Տէ՛ր Աստուած մեր, որ հզօր ձեռքով քո ժողովրդին հանեցիր Եգիպտացիների երկրից եւ քո անունը փառաւորեցիր, իսկ մենք այսօր մեղք գործեցինք եւ անօրինացանք:
15 «Ա՛րդ, ո՛վ Տէր Աստուած մեր, որ քու ժողովուրդդ զօրաւոր ձեռքով Եգիպտոսէն հանեցիր, քեզի անուն վաստկեցար, ինչպէս այսօր կ’երեւնայ, մենք մեղք գործեցինք, ամբարշտութիւն ըրինք։
zohrab-1805▾ eastern-1994▾ western am▾
9:159:15 И ныне, Господи Боже наш, изведший народ Твой из земли Египетской рукою сильною и явивший славу Твою, как день сей! согрешили мы, поступали нечестиво.
9:15 καὶ και and; even νῦν νυν now; present δέσποτα δεσποτης master κύριε κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our ὁ ο the ἐξαγαγὼν εξαγω lead out; bring out τὸν ο the λαόν λαος populace; population σου σου of you; your ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos τῷ ο the βραχίονί βραχιων arm σου σου of you; your τῷ ο the ὑψηλῷ υψηλος high; lofty καὶ και and; even ἐποίησας ποιεω do; make σεαυτῷ σεαυτου of yourself ὄνομα ονομα name; notable κατὰ κατα down; by τὴν ο the ἡμέραν ημερα day ταύτην ουτος this; he ἡμάρτομεν αμαρτανω sin ἠγνοήκαμεν αγνοεω ignorant; ignore
9:15 וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] הֹוצֵ֨אתָ hôṣˌēṯā יצא go out אֶֽת־ ʔˈeṯ- אֵת [object marker] עַמְּךָ֜ ʕammᵊḵˈā עַם people מֵ mē מִן from אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in יָ֣ד yˈāḏ יָד hand חֲזָקָ֔ה ḥᵃzāqˈā חָזָק strong וַ wa וְ and תַּֽעַשׂ־ ttˈaʕaś- עשׂה make לְךָ֥ lᵊḵˌā לְ to שֵׁ֖ם šˌēm שֵׁם name כַּ ka כְּ as † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this חָטָ֖אנוּ ḥāṭˌānû חטא miss רָשָֽׁעְנוּ׃ rāšˈāʕᵊnû רשׁע be guilty
9:15. et nunc Domine Deus noster qui eduxisti populum tuum de terra Aegypti in manu forti et fecisti tibi nomen secundum diem hanc peccavimus iniquitatem fecimusAnd now, O Lord, our God, who hast brought forth thy people out of the land of Egypt, with a strong hand, and hast made thee a name as at this day: we have sinned, we have committed iniquity,
15. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.
9:15. And now, O Lord, our God, who has led your people out of the land of Egypt with a strong hand and has made yourself a name in accordance with this day: we have sinned, we have done wrong.
9:15. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.
And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly:

9:15 И ныне, Господи Боже наш, изведший народ Твой из земли Египетской рукою сильною и явивший славу Твою, как день сей! согрешили мы, поступали нечестиво.
9:15
καὶ και and; even
νῦν νυν now; present
δέσποτα δεσποτης master
κύριε κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
ο the
ἐξαγαγὼν εξαγω lead out; bring out
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
τῷ ο the
βραχίονί βραχιων arm
σου σου of you; your
τῷ ο the
ὑψηλῷ υψηλος high; lofty
καὶ και and; even
ἐποίησας ποιεω do; make
σεαυτῷ σεαυτου of yourself
ὄνομα ονομα name; notable
κατὰ κατα down; by
τὴν ο the
ἡμέραν ημερα day
ταύτην ουτος this; he
ἡμάρτομεν αμαρτανω sin
ἠγνοήκαμεν αγνοεω ignorant; ignore
9:15
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
הֹוצֵ֨אתָ hôṣˌēṯā יצא go out
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַמְּךָ֜ ʕammᵊḵˈā עַם people
מֵ מִן from
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
יָ֣ד yˈāḏ יָד hand
חֲזָקָ֔ה ḥᵃzāqˈā חָזָק strong
וַ wa וְ and
תַּֽעַשׂ־ ttˈaʕaś- עשׂה make
לְךָ֥ lᵊḵˌā לְ to
שֵׁ֖ם šˌēm שֵׁם name
כַּ ka כְּ as
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
חָטָ֖אנוּ ḥāṭˌānû חטא miss
רָשָֽׁעְנוּ׃ rāšˈāʕᵊnû רשׁע be guilty
9:15. et nunc Domine Deus noster qui eduxisti populum tuum de terra Aegypti in manu forti et fecisti tibi nomen secundum diem hanc peccavimus iniquitatem fecimus
And now, O Lord, our God, who hast brought forth thy people out of the land of Egypt, with a strong hand, and hast made thee a name as at this day: we have sinned, we have committed iniquity,
9:15. And now, O Lord, our God, who has led your people out of the land of Egypt with a strong hand and has made yourself a name in accordance with this day: we have sinned, we have done wrong.
9:15. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. За исповеданием грехов народа и достойно ниспосланного за них наказания следует мольба о помиловании страждущего Израиля и прекращении плена. Эту просьбу пророк обосновывает прежде всего на великом деле освобождения евреев из Египта, как таком деле, через которое Господь утвердит заключенный с Авраамом завет за семенем его (Исх 3:6). Ради же этого завета Господь неоднократно спасал Свой народ (Пс 105:45-47; ср. Втор 9:26, 28). Другим основанием к мольбе пророка является тот факт, что из-за грехов народа находится в поругании Иерусалим (ст. 16), на котором наречено имя Божие (ст. 18, 19). Но ради имени Своего Он не раз отлагал гнев Свой, ибо не допускает нарекания на него и ради Славы Своей удерживал Себя от истребления жестоковыйного народа (Ис 48:9-11; ср. Чис 14:13-17; Втор 9:26, 28).
Albert Barnes: Notes on the Bible - 1834
9:15: And now, O Lord our God, that hast brought thy people forth out of the land of Egypt - In former days. The reference to this shows that it is proper to use "arguments" before God when we plead with him (compare the notes at Job 23:4); that is, to suggest considerations or reasons why the prayer should be granted. Those reasons must be, of course, such as will occur to our own minds as sufficient to make it proper for God to bestow the blessing, and when they are presented before him, it must be with submission to his higher view of the subject. The arguments which it is proper to urge are those derived from the Divine mercy and faithfulness; from the promises of God; from his former dealings with his people; from our sins and misery; from the great sacrifice made for sin; from the desirableness that his name should be glorified. Here Daniel properly refers to the former Divine interposition in favor of the Hebrew people, and he pleads the fact that God had delivered them from Egypt as a reason why he should now interpose and save them. The strength of this argument may be supposed to consist in such things as the following:
(a) in the fact that there was as much reason for interposing now as there was then;
(b) in the fact that his interposing then might be considered as a proof that he intended to be regarded as their protector, and to defend them as his people;
(c) in the fact that he who had evinced such mighty power at that time must be able to interpose and save them now, etc.
And hast gotten thee renown - Margin, "made thee a name." So the Hebrew. The idea is, that that great event had been the means of making him known as a faithful God, and a God able to deliver. As he was thus known, Daniel prayed that he would again interpose, and would now show that he was as able to deliver his people as in former times.
As at this day - That is, as God was then regarded. The remembrance of his interposition had been diffused abroad, and had been transmitted from age to age.
We have sinned ... - This turn in the thought shows how deeply the idea of their sinfulness pressed upon the mind of Daniel. The natural and obvious course of thought would have been, that, as God had interposed when his people were delivered from Egyptian bondage, he would now again interpose; but instead of that, the mind of Daniel is overwhelmed with the thought that they had sinned grievously against one who had shown that he was a God so great and glorious, and who had laid them under such obligations to love and serve him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: that hast: Exo 6:1, Exo 6:6, Exo 14:1-15:27, Exo 32:11; Kg1 8:51; Neh 1:10; Jer 32:20-23; Co2 1:10
and hast: Exo 9:16, Exo 14:18; Neh 9:10; Psa 106:8; Isa 55:13; Jer 32:10
gotten thee renown: Heb. made thee a name
we have sinned: Dan 9:5; Luk 15:18, Luk 15:19, Luk 15:21, Luk 18:13
John Gill
9:15 And now, O Lord our God,.... The Lord of the whole earth in general, the sovereign Ruler of the universe, and the God of Israel in a special and peculiar manner; which is used to encourage faith in prayer, and carries in it a tacit argument or plea with God to be heard, in what he was about to say in behalf of Israel; and to which purpose also is the following description of God, from an ancient benefit he had granted to that people:
that hast brought thy people forth out of the land of Egypt with a mighty hand; which though it may be considered as an aggravation of their sin, that after this they should behave so wickedly, as to be carried captive for their sins, out of the land they were brought into; yet it seems to be mentioned to put the Lord in mind of his former favours to them, and of his promise that he would bring them out of Babylon, as he had brought them out of Egypt, Jer 16:14,
and hast gotten thee renown, as at this day; by the many wonders wrought in Egypt, and at the Red sea, when Israel was brought from thence; as particularly by slaying the firstborn of Egypt, dividing the waters of the sea, and destroying the Egyptians in it, as Saadiah observes; the memory and fame of which continued to that day, and will continue throughout all ages: and the prophet suggests, that he would also get a name or renown in the world, and among his people, should he deliver them from their present captivity; but for this they had nothing to plead but his promise and mercy; for, as for them, they were obliged to confess themselves sinners, and unworthy of such a favour:
we have sinned, we have done wickedly; the prophet knows not how to leave off confessing sin; there had been so much committed, and there was so much need of confessing it.
Robert Jamieson, A. R. Fausset and David Brown
9:15 brought thy people . . . out of . . . Egypt--a proof to all ages that the seed of Abraham is Thy covenant-people. That ancient benefit gives us hope that Thou wilt confer a like one on us now under similar circumstances (Ps 80:8-14; Jer 32:21; Jer 23:7-8).
as at this day--is known.
9:169:16: Տէր ամենայն ողորմութեամբ քով դարձցի՛ սրտմտութիւն քո, եւ բարձցի բարկութիւն քո ՚ի քաղաքէ քումմէ յԵրուսաղեմէ, եւ ՚ի լեռնէ սրբոյ քոյ. զի մեղաք, եւ առ անօրէնութեան մերում եւ հարցն մերոց՝ Երուսաղէմ եւ ամենայն ժողովուրդ քո եղեւ ՚ի նախատինս ամենեցուն որ շուրջ զմեւք էին[12225]։ [12225] Յոմանս պակասի. Եւ բարձցի բարկութիւն։ Բազումք. Որ շուրջ զմեւք են։
16 Տէ՛ր, թող քո ողջ ողորմածութեամբ անցնի քո զայրոյթը եւ վերանայ քո բարկութիւնը քո քաղաքի՝ Երուսաղէմի եւ քո սուրբ լերան վրայից, քանզի մեղանչեցինք, եւ մեր հայրերի անօրինութեան պատճառով Երուսաղէմը եւ քո ամբողջ ժողովուրդը նախատինքի ենթարկուեց բոլորի կողմից, որոնք գտնւում են մեր շուրջը:
16 Ո՛վ Տէր, քու բոլոր բարութեանդ* համեմատ շնորհք ըրէ՛, քու սուրբ լեռնէդ, Երուսաղէմ քաղաքէն, քու սրտմտութիւնդ ու բարկութիւնդ դարձուր, վասն զի մեր մեղքերուն համար ու մեր հայրերուն անօրէնութիւններուն համար՝ Երուսաղէմն ու քու ժողովուրդդ մեր բոլորտիքը եղողներէն նախատուեցան։
Տէր, ամենայն ողորմութեամբ քով դարձցի սրտմտութիւն քո, եւ բարձցի բարկութիւն քո ի քաղաքէ քումմէ յԵրուսաղեմէ, ի լեռնէ սրբոյ քո. զի [161]մեղաք, եւ առ անօրէնութեան մերում եւ`` հարցն մերոց` Երուսաղէմ եւ ամենայն ժողովուրդ քո եղեւ ի նախատինս ամենեցուն որ շուրջ զմեւք են:

9:16: Տէր ամենայն ողորմութեամբ քով դարձցի՛ սրտմտութիւն քո, եւ բարձցի բարկութիւն քո ՚ի քաղաքէ քումմէ յԵրուսաղեմէ, եւ ՚ի լեռնէ սրբոյ քոյ. զի մեղաք, եւ առ անօրէնութեան մերում եւ հարցն մերոց՝ Երուսաղէմ եւ ամենայն ժողովուրդ քո եղեւ ՚ի նախատինս ամենեցուն որ շուրջ զմեւք էին[12225]։
[12225] Յոմանս պակասի. Եւ բարձցի բարկութիւն։ Բազումք. Որ շուրջ զմեւք են։
16 Տէ՛ր, թող քո ողջ ողորմածութեամբ անցնի քո զայրոյթը եւ վերանայ քո բարկութիւնը քո քաղաքի՝ Երուսաղէմի եւ քո սուրբ լերան վրայից, քանզի մեղանչեցինք, եւ մեր հայրերի անօրինութեան պատճառով Երուսաղէմը եւ քո ամբողջ ժողովուրդը նախատինքի ենթարկուեց բոլորի կողմից, որոնք գտնւում են մեր շուրջը:
16 Ո՛վ Տէր, քու բոլոր բարութեանդ* համեմատ շնորհք ըրէ՛, քու սուրբ լեռնէդ, Երուսաղէմ քաղաքէն, քու սրտմտութիւնդ ու բարկութիւնդ դարձուր, վասն զի մեր մեղքերուն համար ու մեր հայրերուն անօրէնութիւններուն համար՝ Երուսաղէմն ու քու ժողովուրդդ մեր բոլորտիքը եղողներէն նախատուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
9:169:16 Господи! по всей правде Твоей да отвратится гнев Твой и негодование Твое от града Твоего, Иерусалима, от святой горы Твоей; ибо за грехи наши и беззакония отцов наших Иерусалим и народ Твой в поругании у всех, окружающих нас.
9:16 δέσποτα δεσποτης master κατὰ κατα down; by τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your ἀποστραφήτω αποστρεφω turn away; alienate ὁ ο the θυμός θυμος provocation; temper σου σου of you; your καὶ και and; even ἡ ο the ὀργή οργη passion; temperament σου σου of you; your ἀπὸ απο from; away τῆς ο the πόλεώς πολις city σου σου of you; your Ιερουσαλημ ιερουσαλημ Jerusalem ὄρους ορος mountain; mount τοῦ ο the ἁγίου αγιος holy σου σου of you; your ὅτι οτι since; that ἐν εν in ταῖς ο the ἁμαρτίαις αμαρτια sin; fault ἡμῶν ημων our καὶ και and; even ἐν εν in ταῖς ο the ἀγνοίαις αγνοια ignorance τῶν ο the πατέρων πατηρ father ἡμῶν ημων our Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ὁ ο the δῆμός δημος public σου σου of you; your κύριε κυριος lord; master εἰς εις into; for ὀνειδισμὸν ονειδισμος disparaging; reproach ἐν εν in πᾶσι πας all; every τοῖς ο the περικύκλῳ περικυκλω our
9:16 אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole צִדְקֹתֶ֨ךָ֙ ṣiḏqōṯˈeḵā צְדָקָה justice יָֽשָׁב־ yˈāšov- שׁוב return נָ֤א nˈā נָא yeah אַפְּךָ֙ ʔappᵊḵˌā אַף nose וַ wa וְ and חֲמָ֣תְךָ֔ ḥᵃmˈāṯᵊḵˈā חֵמָה heat מֵ mē מִן from עִֽירְךָ֥ ʕˈîrᵊḵˌā עִיר town יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem הַר־ har- הַר mountain קָדְשֶׁ֑ךָ qoḏšˈeḵā קֹדֶשׁ holiness כִּ֤י kˈî כִּי that בַ va בְּ in חֲטָאֵ֨ינוּ֙ ḥᵃṭāʔˈênû חֵטְא offence וּ û וְ and בַ va בְּ in עֲוֹנֹ֣ות ʕᵃwōnˈôṯ עָוֹן sin אֲבֹתֵ֔ינוּ ʔᵃvōṯˈênû אָב father יְרוּשָׁלִַ֧ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and עַמְּךָ֛ ʕammᵊḵˈā עַם people לְ lᵊ לְ to חֶרְפָּ֖ה ḥerpˌā חֶרְפָּה reproach לְ lᵊ לְ to כָל־ ḵol- כֹּל whole סְבִיבֹתֵֽינוּ׃ sᵊvîvōṯˈênû סָבִיב surrounding
9:16. Domine in omnem iustitiam tuam avertatur obsecro ira tua et furor tuus a civitate tua Hierusalem et monte sancto tuo propter peccata enim nostra et iniquitates patrum nostrorum Hierusalem et populus tuus in obprobrium sunt omnibus per circuitum nostrumO Lord, against all thy justice: let thy wrath and thy indignation be turned away, I beseech thee, from thy city, Jerusalem, and from thy holy mountain. For by reason of our sins, and the iniquities of our fathers, Jerusalem, and thy people, are a reproach to all that are round about us.
16. O Lord, according to all thy righteousness, let thine anger and thy fury, I pray thee, be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are round about us.
9:16. O Lord, for all your righteousness, turn away, I beg you, your anger and your fury from your city, Jerusalem, and from your holy mountain. For, because of our sins and the iniquities of our fathers, Jerusalem and your people are a reproach to all who surround us.
9:16. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people [are become] a reproach to all [that are] about us.
O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people [are become] a reproach to all [that are] about us:

9:16 Господи! по всей правде Твоей да отвратится гнев Твой и негодование Твое от града Твоего, Иерусалима, от святой горы Твоей; ибо за грехи наши и беззакония отцов наших Иерусалим и народ Твой в поругании у всех, окружающих нас.
9:16
δέσποτα δεσποτης master
κατὰ κατα down; by
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
ἀποστραφήτω αποστρεφω turn away; alienate
ο the
θυμός θυμος provocation; temper
σου σου of you; your
καὶ και and; even
ο the
ὀργή οργη passion; temperament
σου σου of you; your
ἀπὸ απο from; away
τῆς ο the
πόλεώς πολις city
σου σου of you; your
Ιερουσαλημ ιερουσαλημ Jerusalem
ὄρους ορος mountain; mount
τοῦ ο the
ἁγίου αγιος holy
σου σου of you; your
ὅτι οτι since; that
ἐν εν in
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
ἡμῶν ημων our
καὶ και and; even
ἐν εν in
ταῖς ο the
ἀγνοίαις αγνοια ignorance
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ο the
δῆμός δημος public
σου σου of you; your
κύριε κυριος lord; master
εἰς εις into; for
ὀνειδισμὸν ονειδισμος disparaging; reproach
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
περικύκλῳ περικυκλω our
9:16
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
צִדְקֹתֶ֨ךָ֙ ṣiḏqōṯˈeḵā צְדָקָה justice
יָֽשָׁב־ yˈāšov- שׁוב return
נָ֤א nˈā נָא yeah
אַפְּךָ֙ ʔappᵊḵˌā אַף nose
וַ wa וְ and
חֲמָ֣תְךָ֔ ḥᵃmˈāṯᵊḵˈā חֵמָה heat
מֵ מִן from
עִֽירְךָ֥ ʕˈîrᵊḵˌā עִיר town
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
הַר־ har- הַר mountain
קָדְשֶׁ֑ךָ qoḏšˈeḵā קֹדֶשׁ holiness
כִּ֤י kˈî כִּי that
בַ va בְּ in
חֲטָאֵ֨ינוּ֙ ḥᵃṭāʔˈênû חֵטְא offence
וּ û וְ and
בַ va בְּ in
עֲוֹנֹ֣ות ʕᵃwōnˈôṯ עָוֹן sin
אֲבֹתֵ֔ינוּ ʔᵃvōṯˈênû אָב father
יְרוּשָׁלִַ֧ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
עַמְּךָ֛ ʕammᵊḵˈā עַם people
לְ lᵊ לְ to
חֶרְפָּ֖ה ḥerpˌā חֶרְפָּה reproach
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
סְבִיבֹתֵֽינוּ׃ sᵊvîvōṯˈênû סָבִיב surrounding
9:16. Domine in omnem iustitiam tuam avertatur obsecro ira tua et furor tuus a civitate tua Hierusalem et monte sancto tuo propter peccata enim nostra et iniquitates patrum nostrorum Hierusalem et populus tuus in obprobrium sunt omnibus per circuitum nostrum
O Lord, against all thy justice: let thy wrath and thy indignation be turned away, I beseech thee, from thy city, Jerusalem, and from thy holy mountain. For by reason of our sins, and the iniquities of our fathers, Jerusalem, and thy people, are a reproach to all that are round about us.
9:16. O Lord, for all your righteousness, turn away, I beg you, your anger and your fury from your city, Jerusalem, and from your holy mountain. For, because of our sins and the iniquities of our fathers, Jerusalem and your people are a reproach to all who surround us.
9:16. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people [are become] a reproach to all [that are] about us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:16: O Lord, according to all thy righteousness - The word righteousness here seems to refer to all that was excellent and glorious in the character of God. The eye of Daniel is fixed upon what he had formerly done; upon his character of justice, and mercy, and goodness; upon the faithfulness of God to his people, and, in view of all that was excellent and lovely in his character, he pleaded that he would interpose and turn away his anger from his people now. It is the character of God that is the ground of his plea - and what else is there that can give us encouragement when we come before him in prayer.
Let thine anger and thy fury be turned away ... - The anger which had come upon the city, and which appeared to rest, upon it. Jerusalem was in ruins, and it seemed still to be lying under the wrath of God. The word rendered fury is the common one to denote wrath or indignation. It implies no more than anger or indignation, and refers here to the Divine displeasure against their sins, manifested in the destruction of their city.
Thy holy mountain - Jerusalem was built on hills, and the city in general might be designated by this phrase. Or, more probably, there is allusion either to Mount Zion, or to Mount Moriah.
Because for our sins ... - There is, on the part of Daniel, no disposition to blame God for what he had done. There is no murmuring or complaining, as if he had been unjust or severe in his dealings with his people. Jerusalem was indeed in ruins, and the people were captives in a distant land, but he felt and admitted that God was just in all that he had done. It was too manifest to be denied that all these calamities had come upon them on account of their sins, and this Daniel, in the name of the people, humbly and penitently acknowledged.
A reproach to all that are about us - All the surrounding nations. They reproach us with our sins, and with the judgments that have come upon us, as if we were peculiarly wicked, and were forsaken of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: according: Sa1 2:7; Neh 9:8; Psa 31:1, Psa 71:2, Psa 143:1; Mic 6:4, Mic 6:5; Th2 1:6; Jo1 1:9
thy holy: Dan 9:20; Psa 87:1-3; Joe 3:17; Zac 8:3
for the: Exo 20:5; Lev 26:39, Lev 26:40; Psa. 106:6-48; Mat 23:31, Mat 23:32; Luk 11:47-51
Jerusalem: Kg1 9:7-9; Psa 41:13, Psa 79:4; Isa 64:9-11; Jer 24:9, Jer 29:18; Lam 1:8, Lam 1:9; Lam 2:15, Lam 2:16
Geneva 1599
9:16 O Lord, according to all thy (k) righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people [are become] a reproach to all [that are] about us.
(k) That is, according to all your merciful promises and the performance of them.
John Gill
9:16 O Lord, according to all thy righteousness,.... Or "righteousnesses" (i); which he had been used to exercise in the world, in all ages of it; either punishing wicked men according to their deserts, to which respect may be had here; since turning away wrath from his people would issue in turning it upon their enemies, which would be in righteous judgment or in fulfilling his promises; and so it signifies his faithfulness, of which there had been so many instances in times past, and gave encouragement to believe the performance of those not yet accomplished: or this may be understood of his goodness, and kindness, which is sometimes meant by his righteousness see Ps 31:1 and so the Septuagint and Arabic versions render it, "in all thy mercy"; and Jacchiades paraphrases the words thus,
"O Lord, according to all the multitude of thy righteousness, and of thy kindness, which thou dost in the world:''
I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem; the city of the great King, which he chose for his residence, in which the temple, was, and where he was worshipped; and the prophet earnestly entreats, that the marks of divine displeasure, which were upon it, might be removed; that the punishments or judgments inflicted, as the effects of the anger and wrath of God, might cease, and the city be rebuilt, and restored to its former glory:
thy holy mountain; the temple, devoted to the worship and service of God; or Mount Moriah, on which it stood:
because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us; their neighbours, the Edomites, Moabites, Ammonites, Tyrians, and Philistines; who rejoiced at their destruction, and jeered at them and their religion, and scoffingly said, where were their temple of which they boasted, and their God in whom they trusted? the cause of all this is owned to be their own sins, and the sins of their ancestors, which they their posterity continued in; and therefore do not lay the fault wholly upon them, but take the blame to themselves.
(i) "justitias tuas", Vatablus, Calvin, Gejerus, Cocceius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
9:16 thy righteousness--not stern justice in punishing, but Thy faithfulness to Thy promises of mercy to them who trust in Thee (Ps 31:1; Ps 143:1).
thy city--chosen as Thine in the election of grace, which changes not.
for . . . iniquities of . . . fathers-- (Ex 20:5). He does not impugn God's justice in this, as did the murmurers (Ezek 18:2-3; compare Jer 31:29).
thy people . . . a reproach--which brings reproach on Thy name. "All the nations that are about us" will say that Thou, Jehovah, wast not able to save Thy peculiar people. So Dan 9:17, "for the Lord's sake"; Dan 9:19, "for Thine own sake" (Is 48:9, Is 48:11).
9:179:17: Եւ արդ լո՛ւր Տէր Աստուած մեր աղօթից ծառայի քոյ եւ խնդրուածոց. եւ երեւեցո՛ զերեսս քո վասն քո ՚ի սրբութիւնն որ աւերեցաւ։
17 Արդ, Տէ՛ր Աստուած մեր, լսի՛ր քո ծառայի աղօթքներն ու խնդրանքները եւ ցոյց տուր քո երեսը՝ յանուն քեզ, այն սրբարանի մէջ, որ աւերուեց:
17 Եւ հիմա, ո՛վ Աստուած մեր, քու ծառայիդ աղօթքն ու աղաչանքը լսէ ու քու սիրոյդ համար՝ քու ամայացած սրբարանիդ վրայ երեսդ փայլեցուր։
Եւ արդ լուր, [162]Տէր Աստուած մեր, աղօթից ծառայի քո եւ խնդրուածոց, եւ երեւեցո զերեսս քո վասն [163]քո ի սրբութիւնն`` որ աւերեցաւ:

9:17: Եւ արդ լո՛ւր Տէր Աստուած մեր աղօթից ծառայի քոյ եւ խնդրուածոց. եւ երեւեցո՛ զերեսս քո վասն քո ՚ի սրբութիւնն որ աւերեցաւ։
17 Արդ, Տէ՛ր Աստուած մեր, լսի՛ր քո ծառայի աղօթքներն ու խնդրանքները եւ ցոյց տուր քո երեսը՝ յանուն քեզ, այն սրբարանի մէջ, որ աւերուեց:
17 Եւ հիմա, ո՛վ Աստուած մեր, քու ծառայիդ աղօթքն ու աղաչանքը լսէ ու քու սիրոյդ համար՝ քու ամայացած սրբարանիդ վրայ երեսդ փայլեցուր։
zohrab-1805▾ eastern-1994▾ western am▾
9:179:17 И ныне услыши, Боже наш, молитву раба Твоего и моление его и воззри светлым лицем Твоим на опустошенное святилище Твое, ради Тебя, Господи.
9:17 καὶ και and; even νῦν νυν now; present ἐπάκουσον επακουω hear from δέσποτα δεσποτης master τῆς ο the προσευχῆς προσευχη prayer τοῦ ο the παιδός παις child; boy σου σου of you; your καὶ και and; even ἐπὶ επι in; on τὰς ο the δεήσεις δεησις petition μου μου of me; mine καὶ και and; even ἐπιβλεψάτω επιβλεπω look on τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy σου σου of you; your τὸ ο the ἔρημον ερημος lonesome; wilderness ἕνεκεν ενεκα for the sake of; on account of τῶν ο the δούλων δουλος subject σου σου of you; your δέσποτα δεσποτης master
9:17 וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now שְׁמַ֣ע šᵊmˈaʕ שׁמע hear אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) אֶל־ ʔel- אֶל to תְּפִלַּ֤ת tᵊfillˈaṯ תְּפִלָּה prayer עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant וְ wᵊ וְ and אֶל־ ʔel- אֶל to תַּ֣חֲנוּנָ֔יו tˈaḥᵃnûnˈāʸw תַּחֲנוּן supplication וְ wᵊ וְ and הָאֵ֣ר hāʔˈēr אור be light פָּנֶ֔יךָ pānˈeʸḵā פָּנֶה face עַל־ ʕal- עַל upon מִקְדָּשְׁךָ֖ miqdāšᵊḵˌā מִקְדָּשׁ sanctuary הַ ha הַ the שָּׁמֵ֑ם ššāmˈēm שָׁמֵם desolate לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of אֲדֹנָֽי׃ ʔᵃḏōnˈāy אֲדֹנָי Lord
9:17. nunc ergo exaudi Deus noster orationem servi tui et preces eius et ostende faciem tuam super sanctuarium tuum quod desertum est propter temet ipsumNow, therefore, O our God, hear the supplication of thy servant, and his prayers: and shew thy face upon thy sanctuary, which is desolate, for thy own sake.
17. Now therefore, O our God, hearken unto the prayer of thy servant, and to his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake.
9:17. Now, therefore, heed, O God, the prayer of your servant and his requests, and reveal your face over your sanctuary, which is desolate, for your own sake.
9:17. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake.
Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord' s sake:

9:17 И ныне услыши, Боже наш, молитву раба Твоего и моление его и воззри светлым лицем Твоим на опустошенное святилище Твое, ради Тебя, Господи.
9:17
καὶ και and; even
νῦν νυν now; present
ἐπάκουσον επακουω hear from
δέσποτα δεσποτης master
τῆς ο the
προσευχῆς προσευχη prayer
τοῦ ο the
παιδός παις child; boy
σου σου of you; your
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
δεήσεις δεησις petition
μου μου of me; mine
καὶ και and; even
ἐπιβλεψάτω επιβλεπω look on
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἅγιόν αγιος holy
σου σου of you; your
τὸ ο the
ἔρημον ερημος lonesome; wilderness
ἕνεκεν ενεκα for the sake of; on account of
τῶν ο the
δούλων δουλος subject
σου σου of you; your
δέσποτα δεσποτης master
9:17
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
תְּפִלַּ֤ת tᵊfillˈaṯ תְּפִלָּה prayer
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
תַּ֣חֲנוּנָ֔יו tˈaḥᵃnûnˈāʸw תַּחֲנוּן supplication
וְ wᵊ וְ and
הָאֵ֣ר hāʔˈēr אור be light
פָּנֶ֔יךָ pānˈeʸḵā פָּנֶה face
עַל־ ʕal- עַל upon
מִקְדָּשְׁךָ֖ miqdāšᵊḵˌā מִקְדָּשׁ sanctuary
הַ ha הַ the
שָּׁמֵ֑ם ššāmˈēm שָׁמֵם desolate
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
אֲדֹנָֽי׃ ʔᵃḏōnˈāy אֲדֹנָי Lord
9:17. nunc ergo exaudi Deus noster orationem servi tui et preces eius et ostende faciem tuam super sanctuarium tuum quod desertum est propter temet ipsum
Now, therefore, O our God, hear the supplication of thy servant, and his prayers: and shew thy face upon thy sanctuary, which is desolate, for thy own sake.
9:17. Now, therefore, heed, O God, the prayer of your servant and his requests, and reveal your face over your sanctuary, which is desolate, for your own sake.
9:17. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:17: And cause thy face to shine - Give us proof that thou art reconciled to us.
Albert Barnes: Notes on the Bible - 1834
9:17: Now, therefore, O our God, hear the prayer of thy servant - In behalf of the people. He pleaded for his people and country, and earnestly entreated the Lord to be merciful. His argument is based on the confession of sin; on the character of God; on the condition of the city and temple; on the former Divine interpositions in behalf of the people; and by all these considerations, he pleads with God to have mercy upon his people and land.
And cause thy face to shine upon thy sanctuary - Upon the temple. That is, that he would look upon it benignly and favorably. The language is common in the Scriptures, when favor and kindness are denoted by lifting up the light of the countenance, and by similar phrases. The allusion is originally, perhaps, to the sun, which, when it shines brightly, is an emblem of favor and mercy; when it is overclouded, is an emblem of wrath.
For the Lord's sake - That is, that he would be propitious for his own sake; to wit, that his glory might be promoted; that his excellent character might be displayed; that his mercy and compassion might be shown. All true prayer has its seat in a desire that the glory of God may be promoted, and the excellence of his character displayed. That is of more consequence than "our" welfare, and the gratification of "our" wishes, and that should be uppermost in our hearts when we approach the throne of grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: cause: Num 6:23-26; Psa 4:6, Psa 67:1, Psa 80:1, Psa 80:3, Psa 80:7, Psa 80:19, Psa 119:135; Rev 21:23
thy sanctuary: Lam 5:18
for: Dan 9:19; Joh 16:24; Co2 1:20
Geneva 1599
9:17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to (l) shine upon thy sanctuary that is desolate, for the (m) Lord's sake.
(l) Show yourself favourable.
(m) That is, for your Christ's sake, in whom you will accept all of our prayers.
John Gill
9:17 Now therefore, O our God,.... This being our miserable case, and the seventy years' captivity being at an end, and thou still our covenant God, whom we profess and worship:
hear the prayer of thy servant, and his supplications; which he had put up in an humble manner, consisting of various petitions for grace and mercy before expressed:
and cause thy face to shine upon thy sanctuary that is desolate; the temple; its walls demolished, its altars thrown down, and the whole in ruins; a melancholy scene! the Lord, suffering these things, seemed to frown upon it, and upon his people, that used to serve him there; wherefore it is entreated that he would smile upon it again, and upon them, and cause it to be rebuilt, and his worship restored in it: and this is asked
for the Lord's sake: that is, for Christ's sake, who is Lord of all, especially of his chosen people, by creation, redemption, and marriage, as well as by their own consent and profession; and for whose sake, and in whose name, all requests are to be made to God, he being the only Mediator between God and man; and for the sake of whose blood, righteousness, and mediation, all the blessings of goodness are given unto men; and who also was Lord and proprietor of the temple, and was to come into it, as well as was the antitype of it.
John Wesley
9:17 For the Lord's sake - For the sake of the Messiah: to whom the title Lord is frequently given in the Old Testament.
Robert Jamieson, A. R. Fausset and David Brown
9:17 cause thy face to shine--metaphor from the sun, which gladdens all that it beams upon (Num 6:25; Mal 4:2).
9:189:18: Խոնարհեցո՛ Աստուած իմ զունկն քո՝ եւ լո՛ւր ինձ. բա՛ց զաչս քո եւ տե՛ս զապականութիւն մեր, եւ զքաղաքին քո յորոյ վերայ կոչեցեալ է անուն քո. զի ո՛չ առ արդարութեանց մերոց արկանեմք զգութս մեր առաջի քո, այլ վասն բազում գթութեան քոյ Տէր[12226]։ [12226] Ոմանք. Յորոյ վերայ է անուն քո։
18 Խոնարհեցրո՛ւ, Աստուա՛ծ իմ, քո ականջը եւ լսի՛ր ինձ. բա՛ց քո աչքերը եւ տե՛ս ապականութիւնը մեր եւ քո քաղաքի, որի վրայ դրուած է քո անունը, որովհետեւ մեր արդարութեան պատճառով չէ, որ գութ ենք հայցում քեզնից, այլ՝ քո անբաւ գթութեան պատճառով, Տէ՛ր:
18 Ականջդ խոնարհեցո՛ւր, ո՛վ Աստուած իմ ու լսէ՛, աչքերդ բա՛ց ու տե՛ս մեր աւերումները եւ այն քաղաքը, որ քու անունովդ կոչուած է. վասն զի մեր աղաչանքը ո՛չ թէ մեր արդարութիւններուն համար քու առջեւդ կը մատուցանենք, հապա քու մեծ ողորմութեանդ համար։
Խոնարհեցո, Աստուած իմ, զունկն քո եւ լուր ինձ. բաց զաչս քո եւ տես զապականութիւն մեր, եւ զքաղաքին քո յորոյ վերայ կոչեցեալ է անուն քո. զի ոչ առ արդարութեանց մերոց արկանեմք զգութս մեր առաջի քո, այլ վասն բազում գթութեան քո:

9:18: Խոնարհեցո՛ Աստուած իմ զունկն քո՝ եւ լո՛ւր ինձ. բա՛ց զաչս քո եւ տե՛ս զապականութիւն մեր, եւ զքաղաքին քո յորոյ վերայ կոչեցեալ է անուն քո. զի ո՛չ առ արդարութեանց մերոց արկանեմք զգութս մեր առաջի քո, այլ վասն բազում գթութեան քոյ Տէր[12226]։
[12226] Ոմանք. Յորոյ վերայ է անուն քո։
18 Խոնարհեցրո՛ւ, Աստուա՛ծ իմ, քո ականջը եւ լսի՛ր ինձ. բա՛ց քո աչքերը եւ տե՛ս ապականութիւնը մեր եւ քո քաղաքի, որի վրայ դրուած է քո անունը, որովհետեւ մեր արդարութեան պատճառով չէ, որ գութ ենք հայցում քեզնից, այլ՝ քո անբաւ գթութեան պատճառով, Տէ՛ր:
18 Ականջդ խոնարհեցո՛ւր, ո՛վ Աստուած իմ ու լսէ՛, աչքերդ բա՛ց ու տե՛ս մեր աւերումները եւ այն քաղաքը, որ քու անունովդ կոչուած է. վասն զի մեր աղաչանքը ո՛չ թէ մեր արդարութիւններուն համար քու առջեւդ կը մատուցանենք, հապա քու մեծ ողորմութեանդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
9:189:18 Приклони, Боже мой, ухо Твое и услыши, открой очи Твои и воззри на опустошения наши и на город, на котором наречено имя Твое; ибо мы повергаем моления наши пред Тобою, уповая не на праведность нашу, но на Твое великое милосердие.
9:18 πρόσχες προσεχω pay attention; beware κύριε κυριος lord; master τὸ ο the οὖς ους ear σου σου of you; your καὶ και and; even ἐπάκουσόν επακουω hear from μου μου of me; mine ἄνοιξον ανοιγω open up τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἰδὲ οραω view; see τὴν ο the ἐρήμωσιν ερημωσις desolation ἡμῶν ημων our καὶ και and; even τῆς ο the πόλεώς πολις city σου σου of you; your ἐφ᾿ επι in; on ἧς ος who; what ἐπεκλήθη επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπ᾿ επι in; on αὐτῆς αυτος he; him οὐ ου not γὰρ γαρ for ἐπὶ επι in; on ταῖς ο the δικαιοσύναις δικαιοσυνη rightness; right standing ἡμῶν ημων our ἡμεῖς ημεις we δεόμεθα δεω bind; tie ἐν εν in ταῖς ο the προσευχαῖς προσευχη prayer ἡμῶν ημων our ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἀλλὰ αλλα but διὰ δια through; because of τὸ ο the σὸν σος your ἔλεος ελεος mercy
9:18 הַטֵּ֨ה haṭṭˌē נטה extend אֱלֹהַ֥י׀ ʔᵉlōhˌay אֱלֹהִים god(s) אָזְנְךָ֮ ʔoznᵊḵˈā אֹזֶן ear וּֽ ˈû וְ and שֲׁמָע֒ šᵃmˌāʕ שׁמע hear פְּקַ֣חפקחה *pᵊqˈaḥ פקח open עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye וּ û וְ and רְאֵה֙ rᵊʔˌē ראה see שֹֽׁמְמֹתֵ֔ינוּ šˈōmᵊmōṯˈênû שׁמם be desolate וְ wᵊ וְ and הָ hā הַ the עִ֕יר ʕˈîr עִיר town אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִקְרָ֥א niqrˌā קרא call שִׁמְךָ֖ šimᵊḵˌā שֵׁם name עָלֶ֑יהָ ʕālˈeʸhā עַל upon כִּ֣י׀ kˈî כִּי that לֹ֣א lˈō לֹא not עַל־ ʕal- עַל upon צִדְקֹתֵ֗ינוּ ṣiḏqōṯˈênû צְדָקָה justice אֲנַ֨חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we מַפִּילִ֤ים mappîlˈîm נפל fall תַּחֲנוּנֵ֨ינוּ֙ taḥᵃnûnˈênû תַּחֲנוּן supplication לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face כִּ֖י kˌî כִּי that עַל־ ʕal- עַל upon רַחֲמֶ֥יךָ raḥᵃmˌeʸḵā רַחֲמִים compassion הָ hā הַ the רַבִּֽים׃ rabbˈîm רַב much
9:18. inclina Deus meus aurem tuam et audi aperi oculos tuos et vide desolationem nostram et civitatem super quam invocatum est nomen tuum neque enim in iustificationibus nostris prosternimus preces ante faciem tuam sed in miserationibus tuis multisIncline, O my God, thy ear, and hear: open thy eyes, and see our desolation, and the city upon which thy name is called: for it is not for our justifications that we present our prayers before thy face, but for the multitude of thy tender mercies.
18. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.
9:18. Incline your ear, O my God, and hear, open your eyes and see our desolation and the city over which your name is invoked. For it is not through our justifications that we offer requests before your face, but through the fullness of your compassion.
9:18. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.
O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies:

9:18 Приклони, Боже мой, ухо Твое и услыши, открой очи Твои и воззри на опустошения наши и на город, на котором наречено имя Твое; ибо мы повергаем моления наши пред Тобою, уповая не на праведность нашу, но на Твое великое милосердие.
9:18
πρόσχες προσεχω pay attention; beware
κύριε κυριος lord; master
τὸ ο the
οὖς ους ear
σου σου of you; your
καὶ και and; even
ἐπάκουσόν επακουω hear from
μου μου of me; mine
ἄνοιξον ανοιγω open up
τοὺς ο the
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἰδὲ οραω view; see
τὴν ο the
ἐρήμωσιν ερημωσις desolation
ἡμῶν ημων our
καὶ και and; even
τῆς ο the
πόλεώς πολις city
σου σου of you; your
ἐφ᾿ επι in; on
ἧς ος who; what
ἐπεκλήθη επικαλεω invoke; nickname
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
οὐ ου not
γὰρ γαρ for
ἐπὶ επι in; on
ταῖς ο the
δικαιοσύναις δικαιοσυνη rightness; right standing
ἡμῶν ημων our
ἡμεῖς ημεις we
δεόμεθα δεω bind; tie
ἐν εν in
ταῖς ο the
προσευχαῖς προσευχη prayer
ἡμῶν ημων our
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἀλλὰ αλλα but
διὰ δια through; because of
τὸ ο the
σὸν σος your
ἔλεος ελεος mercy
9:18
הַטֵּ֨ה haṭṭˌē נטה extend
אֱלֹהַ֥י׀ ʔᵉlōhˌay אֱלֹהִים god(s)
אָזְנְךָ֮ ʔoznᵊḵˈā אֹזֶן ear
וּֽ ˈû וְ and
שֲׁמָע֒ šᵃmˌāʕ שׁמע hear
פְּקַ֣חפקחה
*pᵊqˈaḥ פקח open
עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye
וּ û וְ and
רְאֵה֙ rᵊʔˌē ראה see
שֹֽׁמְמֹתֵ֔ינוּ šˈōmᵊmōṯˈênû שׁמם be desolate
וְ wᵊ וְ and
הָ הַ the
עִ֕יר ʕˈîr עִיר town
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִקְרָ֥א niqrˌā קרא call
שִׁמְךָ֖ šimᵊḵˌā שֵׁם name
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
כִּ֣י׀ kˈî כִּי that
לֹ֣א lˈō לֹא not
עַל־ ʕal- עַל upon
צִדְקֹתֵ֗ינוּ ṣiḏqōṯˈênû צְדָקָה justice
אֲנַ֨חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
מַפִּילִ֤ים mappîlˈîm נפל fall
תַּחֲנוּנֵ֨ינוּ֙ taḥᵃnûnˈênû תַּחֲנוּן supplication
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
כִּ֖י kˌî כִּי that
עַל־ ʕal- עַל upon
רַחֲמֶ֥יךָ raḥᵃmˌeʸḵā רַחֲמִים compassion
הָ הַ the
רַבִּֽים׃ rabbˈîm רַב much
9:18. inclina Deus meus aurem tuam et audi aperi oculos tuos et vide desolationem nostram et civitatem super quam invocatum est nomen tuum neque enim in iustificationibus nostris prosternimus preces ante faciem tuam sed in miserationibus tuis multis
Incline, O my God, thy ear, and hear: open thy eyes, and see our desolation, and the city upon which thy name is called: for it is not for our justifications that we present our prayers before thy face, but for the multitude of thy tender mercies.
9:18. Incline your ear, O my God, and hear, open your eyes and see our desolation and the city over which your name is invoked. For it is not through our justifications that we offer requests before your face, but through the fullness of your compassion.
9:18. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.
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Albert Barnes: Notes on the Bible - 1834
9:18: O my God, incline thine ear, and hear - Pleading earnestly for his attention and his favor, as one does to a man.
Open thine eyes - As if his eyes had been closed upon the condition of the city, and he did not see it. Of course, all this is figurative, and is the language of strong and earnest pleading when the heart is greatly interested.
And the city which is called by thy name - Margin, "whereupon thy name is called." The margin expresses the sense more literally; but the meaning is, that the city had been consecrated to God, and was called his - the city of Jehovah. It was known as the place of his sanctuary - the city where his worship was celebrated, and which was regarded as his peculiar dwelling place on the earth. Compare Psa 48:1-3; Psa 87:3. This is a new ground of entreaty, that the city belonged to God, and that he would remember the close connection between the prosperity of that city and the glory of his own name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: incline: Kg1 8:29; Kg2 19:16; Psa 17:6, Psa 17:7; Isa 37:17, Isa 63:15-19, Isa 64:12
behold: Exo 3:7; Psa 80:14-19
which is called by thy name: Heb. whereupon thy name is called, Jer 7:10, Jer 14:9, Jer 15:16, Jer 25:29; Co1 1:2
for we: Isa 64:6; Jer 14:7; Eze 36:32
present: Heb. cause to fall, Jer 36:7, Jer 37:20 *marg.
Geneva 1599
9:18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our (n) righteousnesses, but for thy great mercies.
(n) Declaring that the godly flee only to God's mercies, and renounce their own works, when they seek for remission of their sins.
John Gill
9:18 O my God, incline thine ear, and hear,.... The petitions now put up, for Christ's sake:
open thine eyes, and behold our desolations; the city and temple a heap of rubbish, and the whole land forsaken of its inhabitants, and lying waste and uncultivated, or, however, at most possessed by enemies; and things being thus, it seemed as if the Lord shut his eyes to them, and therefore is desired to open them, and look with pity and compassion on the case of his people, and deliver them out of all their troubles:
and the city which is called by thy name; or, "on which thy name is called" (k); as Jerusalem was, being called the city of our God, the city of the great King, Ps 48:1 and in which also his name was called upon, both by the inhabitants of it in their private houses, and by the priests and Levites, and others, in the temple, which stood in it:
for we do not present our supplications before thee; or, "cause them to fall before thee" (l); expressing the humble and lowly manner in which they presented their petitions to God, and respecting the gesture they used in prayer, bowing themselves to the ground, and falling prostrate upon it; and as was the custom of the eastern people when they supplicated their princes: and this Daniel, in the name of his people, did; not, says he,
for our righteousnesses, but for thy great mercies; not pleading their good works and righteous actions, and the merits of them, which had none in them, and were no other than as filthy rags, and could not recommend them to God, or be used as a plea and argument to obtain any good thing from him; but throwing themselves upon the abundant grace and mercy of God in Christ, mercy they pleaded, and not merit; and made mention of the righteousness of Christ, and not their own; as all good men, who are truly sensible of themselves, and of the grace of God, will do.
(k) "super quam invocatum est nomen tuum", Vatablus, Pagninus, Calvin; "super qua nomen tuum nuncupatum est", Cocceius. (l) "nos cadere facientes", Montanus; "nos cadere facimus", Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
9:18 present . . . supplications--literally, "cause to fall," &c. (compare Note, see on Jer 36:7).
9:199:19: Լո՛ւր Տէր. քաւեա՛ Տէր. անսա՛ Տէր. եւ մի՛ յամեր վասն քո՝ Աստուած իմ. զի անուն քո կոչեցեալ է ՚ի վերայ քաղաքին քոյ[12227]։ [12227] Ոսկան. ՚Ի վերայ քաղաքին քո Աստուծոյ։
19 Լսի՛ր, Տէ՛ր, ների՛ր, Տէ՛ր, ունկնդրի՛ր, Տէ՛ր, եւ մի՛ յապաղիր՝ յանուն քեզ, Աստուա՛ծ իմ, քանզի քո անունով է կոչւում քո քաղաքը:»
19 Ո՛վ Տէր, լսէ՛, ո՛վ Տէր, ներէ՛, ո՛վ Տէր, մտիկ ըրէ՛ ու կատարէ՛. մի՛ ուշանար՝ քեզի համար, ո՛վ Աստուած իմ, քանզի քու քաղաքդ ու քու ժողովուրդդ քու անունովդ կոչուած են»։
Տէր, լուր, Տէր, քաւեա, Տէր, [164]անսա, Տէր``, մի՛ յամեր վասն քո, Աստուած իմ, զի անուն քո կոչեցեալ է ի վերայ քաղաքին [165]քո:

9:19: Լո՛ւր Տէր. քաւեա՛ Տէր. անսա՛ Տէր. եւ մի՛ յամեր վասն քո՝ Աստուած իմ. զի անուն քո կոչեցեալ է ՚ի վերայ քաղաքին քոյ[12227]։
[12227] Ոսկան. ՚Ի վերայ քաղաքին քո Աստուծոյ։
19 Լսի՛ր, Տէ՛ր, ների՛ր, Տէ՛ր, ունկնդրի՛ր, Տէ՛ր, եւ մի՛ յապաղիր՝ յանուն քեզ, Աստուա՛ծ իմ, քանզի քո անունով է կոչւում քո քաղաքը:»
19 Ո՛վ Տէր, լսէ՛, ո՛վ Տէր, ներէ՛, ո՛վ Տէր, մտիկ ըրէ՛ ու կատարէ՛. մի՛ ուշանար՝ քեզի համար, ո՛վ Աստուած իմ, քանզի քու քաղաքդ ու քու ժողովուրդդ քու անունովդ կոչուած են»։
zohrab-1805▾ eastern-1994▾ western am▾
9:199:19 Господи! услыши; Господи! прости; Господи! внемли и соверши, не умедли ради Тебя Самого, Боже мой, ибо Твое имя наречено на городе Твоем и на народе Твоем>>.
9:19 κύριε κυριος lord; master σὺ συ you ἱλάτευσον ιλατευω lord; master ἐπάκουσον επακουω hear from καὶ και and; even ποίησον ποιεω do; make καὶ και and; even μὴ μη not χρονίσῃς χρονιζω delay ἕνεκα ενεκα for the sake of; on account of σεαυτοῦ σεαυτου of yourself δέσποτα δεσποτης master ὅτι οτι since; that τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπεκλήθη επικαλεω invoke; nickname ἐπὶ επι in; on τὴν ο the πόλιν πολις city σου σου of you; your Σιων σιων Siōn; Sion καὶ και and; even ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel
9:19 אֲדֹנָ֤י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord שְׁמָ֨עָה֙ šᵊmˈāʕā שׁמע hear אֲדֹנָ֣י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord סְלָ֔חָה sᵊlˈāḥā סלח forgive אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord הַֽקֲשִׁ֥יבָה hˈaqᵃšˌîvā קשׁב give attention וַ wa וְ and עֲשֵׂ֖ה ʕᵃśˌē עשׂה make אַל־ ʔal- אַל not תְּאַחַ֑ר tᵊʔaḥˈar אחר be behind לְמַֽעֲנְךָ֣ lᵊmˈaʕᵃnᵊḵˈā לְמַעַן because of אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that שִׁמְךָ֣ šimᵊḵˈā שֵׁם name נִקְרָ֔א niqrˈā קרא call עַל־ ʕal- עַל upon עִירְךָ֖ ʕîrᵊḵˌā עִיר town וְ wᵊ וְ and עַל־ ʕal- עַל upon עַמֶּֽךָ׃ ʕammˈeḵā עַם people
9:19. exaudi Domine placare Domine adtende et fac ne moreris propter temet ipsum Deus meus quia nomen tuum invocatum est super civitatem et super populum tuumO Lord, hear: O Lord, be appeased: hearken, and do: delay not, for thy own sake, O my God: because thy name is invocated upon thy city, and upon thy people.
19. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not; for thine own sake, O my God, because thy city and thy people are called by thy name.
9:19. Heed, O Lord. Be pleased, O Lord. Turn and act. Do not delay, for your own sake, O my God, because your name is invoked over your city and over your people.”
9:19. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name:

9:19 Господи! услыши; Господи! прости; Господи! внемли и соверши, не умедли ради Тебя Самого, Боже мой, ибо Твое имя наречено на городе Твоем и на народе Твоем>>.
9:19
κύριε κυριος lord; master
σὺ συ you
ἱλάτευσον ιλατευω lord; master
ἐπάκουσον επακουω hear from
καὶ και and; even
ποίησον ποιεω do; make
καὶ και and; even
μὴ μη not
χρονίσῃς χρονιζω delay
ἕνεκα ενεκα for the sake of; on account of
σεαυτοῦ σεαυτου of yourself
δέσποτα δεσποτης master
ὅτι οτι since; that
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐπεκλήθη επικαλεω invoke; nickname
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
σου σου of you; your
Σιων σιων Siōn; Sion
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
9:19
אֲדֹנָ֤י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord
שְׁמָ֨עָה֙ šᵊmˈāʕā שׁמע hear
אֲדֹנָ֣י׀ ʔᵃḏōnˈāy אֲדֹנָי Lord
סְלָ֔חָה sᵊlˈāḥā סלח forgive
אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord
הַֽקֲשִׁ֥יבָה hˈaqᵃšˌîvā קשׁב give attention
וַ wa וְ and
עֲשֵׂ֖ה ʕᵃśˌē עשׂה make
אַל־ ʔal- אַל not
תְּאַחַ֑ר tᵊʔaḥˈar אחר be behind
לְמַֽעֲנְךָ֣ lᵊmˈaʕᵃnᵊḵˈā לְמַעַן because of
אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
שִׁמְךָ֣ šimᵊḵˈā שֵׁם name
נִקְרָ֔א niqrˈā קרא call
עַל־ ʕal- עַל upon
עִירְךָ֖ ʕîrᵊḵˌā עִיר town
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עַמֶּֽךָ׃ ʕammˈeḵā עַם people
9:19. exaudi Domine placare Domine adtende et fac ne moreris propter temet ipsum Deus meus quia nomen tuum invocatum est super civitatem et super populum tuum
O Lord, hear: O Lord, be appeased: hearken, and do: delay not, for thy own sake, O my God: because thy name is invocated upon thy city, and upon thy people.
9:19. Heed, O Lord. Be pleased, O Lord. Turn and act. Do not delay, for your own sake, O my God, because your name is invoked over your city and over your people.”
9:19. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
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Adam Clarke: Commentary on the Bible - 1831
9:19: Thy city and thy people are called by thy name - The holy city, the city of the great King. I think it scarcely possible for any serious man to read these impressive and pleading words without feeling a measure of the prophet's earnestness.
Albert Barnes: Notes on the Bible - 1834
9:19: O Lord, hear ... - The language in this verse does not require any particular explanation. The repetition - the varied forms of expression - indicate a mind intent on the object; a heart greatly interested; an earnestness that cannot be denied. It is language that is respectful, solemn, devout, but deeply earnest. It is not vain repetition, for its force is not in the "words" employed, but in the manifest fervour, earnestness, and sincerity of spirit which pervade the pleading. It is earnest intercession and supplication that God would hear - that he would forgive, that he would hearken and do, that he would not defer his gracious interposition. The sins of the people; the desolation of the city; the promises of God; the reproach that the nation was suffering - all these come rushing over the soul, and prompt to the most earnest pleading that perhaps ever proceeded from human lips.
And these things justified that earnest pleading - for the prayer was that of a prophet, a man of God, a man that loved his country, a man that was intent on the promotion of the Divine glory as the supreme object of his life. Such earnest intercession; such confession of sin; such a dwelling on arguments why a prayer should be heard, is at all times acceptable to God; and though it cannot be supposed that the Divine Mind needs to be instructed, or that our arguments will convince God or influence him as arguments do men, yet it is undoubtedly proper to urge them as if they would, for it may be only in this way that our own minds can be brought into a proper state. The great argument which we are to urge why our prayers should be heard is the sacrifice which has been made for sin by the Redeemer, and the fact that he has purchased for us the blessings which we need; but in connection with that it is proper to urge our own sins and necessities; the wants of our friends or our country; our own danger and that of others; the interposition of God in times past in behalf of his people, and his own gracious promises and purposes. If we have the spirit, the faith, the penitence, the earnestness of Daniel, we may be sure that our prayers will be heard as his was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: forgive: Num 14:19; Kg1 8:30-39; Ch2 6:21, Ch2 6:25-30, Ch2 6:39; Amo 7:2; Luk 11:8
defer: Psa 44:23-26, Psa 74:9-11, Psa 79:5, Psa 85:5, Psa 85:6, Psa 102:13, Psa 102:14; Isa 64:9-12
thine: Psa 79:8-10, Psa 102:15, Psa 102:16, Psa 115:1, Psa 115:2; Jer 14:7, Jer 14:20, Jer 14:21; Eze 20:9, Eze 20:14, Eze 20:22; Eze 36:22, Eze 39:25; Eph 1:6, Eph 1:12, Eph 3:10
for thy: Dan 9:18; Psa 79:6; Isa 63:16-19; Jer 14:9, Jer 25:29
Geneva 1599
9:19 O Lord, hear; O Lord, forgive; O Lord, (o) hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
(o) Thus he could not content himself with any vehemency of words: for he was so led with a fervent zeal, considering God's promise made to the city in respect of his Church, and for the advancement of God's glory.
John Gill
9:19 O Lord, hear; O Lord, forgive,.... That is, hear the prayers and supplications that have been presented, and forgive the sins that have been confessed; show both, by removing present calamities, and restoring to former prosperity and privileges:
O Lord, hearken, and do; not only listen to what has been said, and give an answer by speaking, but work salvation and deliverance:
defer not, for thine own sake, O my God; these words seem to be directed to Christ the Son of God, and who is the true God, and the God of his people; who is three times in this verse before called Adonai, for whose sake prayer and supplication were made, Dan 9:17 and here again, for his own sake, he is entreated not to "defer" the fulfilment of the promise of delivering the Jews from their captivity in Babylon, the seventy years being now up, or just expiring; and also that he would not defer his own coming for the redemption of his people, which no doubt Daniel had in his mind, and was wishing and waiting for:
for thy city and thy people are called by thy name; Jerusalem, the city of the great King, Christ, and a type of his church and people, who are also called by his name, and call upon him.
Robert Jamieson, A. R. Fausset and David Brown
9:19 The short broken ejaculations and repetitions show the intense fervor of his supplications.
defer not--He implies that the seventy years are now all but complete.
thine own sake--often repeated, as being the strongest plea (Jer 14:21).
9:209:20: Եւ մինչդեռ ես խօսէի եւ յաղօթս կայի, եւ խոստովա՛ն լինէի զմեղս իմ, եւ զմեղս ժողովրդեանն Իսրայէլի. եւ արկանէի զգութս առաջի Տեառն Աստուծոյ իմոյ վասն լերինն սրբոյ[12228]. [12228] Ոմանք. Մինչդեռ ես... զգութս իմ առաջի։ Առ որս եւ պակասի. Վասն լերինն սրբոյ։
20 «Եւ մինչ ես խօսում էի ու աղօթում, խոստովանում էի իմ մեղքերը եւ Իսրայէլի ժողովրդի մեղքերը եւ գութ էի հայցում իմ Տէր Աստծուց սուրբ լերան համար,
20 Ու երբ ես տակաւին կը խօսէի, կ’աղօթէի եւ իմ մեղքս ու իմ ժողովուրդիս Իսրայէլի մեղքը կը խոստովանէի եւ իմ Աստուծոյս սուրբ լերանը համար իմ աղաչանքս իմ Տէր Աստուծոյս կը մատուցանէի,
Եւ մինչդեռ ես խօսէի եւ յաղօթս կայի, եւ խոստովան լինէի զմեղս իմ եւ զմեղս ժողովրդեանն Իսրայելի, եւ արկանէի զգութս առաջի Տեառն Աստուծոյ իմոյ վասն լերինն [166]սրբոյ:

9:20: Եւ մինչդեռ ես խօսէի եւ յաղօթս կայի, եւ խոստովա՛ն լինէի զմեղս իմ, եւ զմեղս ժողովրդեանն Իսրայէլի. եւ արկանէի զգութս առաջի Տեառն Աստուծոյ իմոյ վասն լերինն սրբոյ[12228].
[12228] Ոմանք. Մինչդեռ ես... զգութս իմ առաջի։ Առ որս եւ պակասի. Վասն լերինն սրբոյ։
20 «Եւ մինչ ես խօսում էի ու աղօթում, խոստովանում էի իմ մեղքերը եւ Իսրայէլի ժողովրդի մեղքերը եւ գութ էի հայցում իմ Տէր Աստծուց սուրբ լերան համար,
20 Ու երբ ես տակաւին կը խօսէի, կ’աղօթէի եւ իմ մեղքս ու իմ ժողովուրդիս Իսրայէլի մեղքը կը խոստովանէի եւ իմ Աստուծոյս սուրբ լերանը համար իմ աղաչանքս իմ Տէր Աստուծոյս կը մատուցանէի,
zohrab-1805▾ eastern-1994▾ western am▾
9:209:20 И когда я еще говорил и молился, и исповедовал грехи мои и грехи народа моего, Израиля, и повергал мольбу мою пред Господом Богом моим о святой горе Бога моего;
9:20 καὶ και and; even ἕως εως till; until ἐγὼ εγω I ἐλάλουν λαλεω talk; speak προσευχόμενος προσευχομαι pray καὶ και and; even ἐξομολογούμενος εξομολογεω concede; confess τὰς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine καὶ και and; even τὰς ο the ἁμαρτίας αμαρτια sin; fault τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel καὶ και and; even δεόμενος δεω bind; tie ἐν εν in ταῖς ο the προσευχαῖς προσευχη prayer ἐναντίον εναντιον next to; before κυρίου κυριος lord; master θεοῦ θεος God μου μου of me; mine καὶ και and; even ὑπὲρ υπερ over; for τοῦ ο the ὄρους ορος mountain; mount τοῦ ο the ἁγίου αγιος holy τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
9:20 וְ wᵊ וְ and עֹ֨וד ʕˌôḏ עֹוד duration אֲנִ֤י ʔᵃnˈî אֲנִי i מְדַבֵּר֙ mᵊḏabbˌēr דבר speak וּ û וְ and מִתְפַּלֵּ֔ל miṯpallˈēl פלל pray וּ û וְ and מִתְוַדֶּה֙ miṯwaddˌeh ידה praise חַטָּאתִ֔י ḥaṭṭāṯˈî חַטָּאת sin וְ wᵊ וְ and חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מַפִּ֣יל mappˈîl נפל fall תְּחִנָּתִ֗י tᵊḥinnāṯˈî תְּחִנָּה supplication לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s) עַ֖ל ʕˌal עַל upon הַר־ har- הַר mountain קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
9:20. cumque adhuc loquerer et orarem et confiterer peccata mea et peccata populi mei Israhel ut prosternerem preces meas in conspectu Dei mei pro monte sancto Dei meiNow while I was yet speaking, and praying, and confessing my sins, and the sins of my people of Israel, and presenting my supplications in the sight of my God, for the holy mountain of my God:
20. And whiles 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 for the holy mountain of my God;
9:20. And while I was still speaking and praying and confessing my sins, and the sins of my people, Israel, and offering my prayers in the sight of my God, on behalf of the holy mountain of my God,
9:20. And whiles 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 for the holy mountain of my God;
And whiles 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 for the holy mountain of my God:

9:20 И когда я еще говорил и молился, и исповедовал грехи мои и грехи народа моего, Израиля, и повергал мольбу мою пред Господом Богом моим о святой горе Бога моего;
9:20
καὶ και and; even
ἕως εως till; until
ἐγὼ εγω I
ἐλάλουν λαλεω talk; speak
προσευχόμενος προσευχομαι pray
καὶ και and; even
ἐξομολογούμενος εξομολογεω concede; confess
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
μου μου of me; mine
καὶ και and; even
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
δεόμενος δεω bind; tie
ἐν εν in
ταῖς ο the
προσευχαῖς προσευχη prayer
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
θεοῦ θεος God
μου μου of me; mine
καὶ και and; even
ὑπὲρ υπερ over; for
τοῦ ο the
ὄρους ορος mountain; mount
τοῦ ο the
ἁγίου αγιος holy
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
9:20
וְ wᵊ וְ and
עֹ֨וד ʕˌôḏ עֹוד duration
אֲנִ֤י ʔᵃnˈî אֲנִי i
מְדַבֵּר֙ mᵊḏabbˌēr דבר speak
וּ û וְ and
מִתְפַּלֵּ֔ל miṯpallˈēl פלל pray
וּ û וְ and
מִתְוַדֶּה֙ miṯwaddˌeh ידה praise
חַטָּאתִ֔י ḥaṭṭāṯˈî חַטָּאת sin
וְ wᵊ וְ and
חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin
עַמִּ֣י ʕammˈî עַם people
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מַפִּ֣יל mappˈîl נפל fall
תְּחִנָּתִ֗י tᵊḥinnāṯˈî תְּחִנָּה supplication
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהַ֔י ʔᵉlōhˈay אֱלֹהִים god(s)
עַ֖ל ʕˌal עַל upon
הַר־ har- הַר mountain
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
9:20. cumque adhuc loquerer et orarem et confiterer peccata mea et peccata populi mei Israhel ut prosternerem preces meas in conspectu Dei mei pro monte sancto Dei mei
Now while I was yet speaking, and praying, and confessing my sins, and the sins of my people of Israel, and presenting my supplications in the sight of my God, for the holy mountain of my God:
9:20. And while I was still speaking and praying and confessing my sins, and the sins of my people, Israel, and offering my prayers in the sight of my God, on behalf of the holy mountain of my God,
9:20. And whiles 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 for the holy mountain of my God;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Молитва Даниила была так угодна Богу (ср. Втор 30:1-4), что еще до окончания ее Он послал Ангела Своего для ответа на нее и для утешения пророка, томимого скорбью о своей разоренной родине и страждущем народе. Вестником воли Божией был известный Даниилу по видению 8: гл. Гавриил (ст. 16), "коснувшийся" пророка, точнее с еврейского - "представший пред ним" около того времени, когда, при существовании храма, приносилась предписанная законом ежедневная вечерняя жертва (Исх 29:39; Чис 28:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And whiles 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 for the holy mountain of my God; 21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. 22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. 23 At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. 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. 25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
We have here the answer that was immediately sent to Daniel's prayer, and it is a very memorable one, as it contains the most illustrious prediction of Christ and gospel-grace that is extant in all the Old Testament. If John Baptist was the morning-star, this was the day-break to the Sun of righteousness, the day-spring from on high. Here is,
I. The time when this answer was given.
1. It was while Daniel was at prayer. This he observed and laid a strong emphasis upon: While I was speaking (v. 20), yea, while I was speaking in prayer (v. 21), before he rose from his knees, and while there was yet more which he intended to say.
(1.) He mentions the two heads he chiefly insisted upon in prayer, and which perhaps he designed yet further to enlarge upon. [1.] He was confessing sin and lamenting that--"both my sin and the sin of my people Israel." Daniel was a very great and good man, and yet he finds sin of his own to confess before God and is ready to confess it; for there is not a just man upon earth that does good and sins not, nor that sins and repents not. St. John puts himself into the number of those who deceive themselves if they say that they have no sin, and who therefore confess their sins, 1 John i. 8. Good men find it an ease to their consciences to pour out their complaints before the Lord against themselves; and that is confessing sin. He also confessed the sin of his people, and bewailed that. Those who are heartily concerned for the glory of God, the welfare of the church, and the souls of men, will mourn for the sins of others as well as for their own. [2.] He was making supplication before the Lord his God, and presenting it to him as an intercessor for Israel; and in this prayer his concern was for the holy mountain of his God, Mount Zion. The desolations of the sanctuary lay nearer his heart than those of the city and the land; and the repair of that, and the setting up of the public worship of God of Israel again, were the things he had in view, in the deliverance he was preparing for, more than re-establishment of their civil interests. Now,
(2.) While Daniel was thus employed, [1.] He had a grant made him of the mercy he prayed for. Note, God is very ready to hear prayer and to give an answer of peace. Now was fulfilled what God had spoken Isa. lxv. 24, While they are yet speaking, I will hear. Daniel grew very fervent in prayer, and his affections were very strong, v. 18, 19. And, while he was speaking with such fervour and ardency, the angel came to him with a gracious answer. God is well pleased with lively devotions. We cannot now expect that God should send us answers to our prayer 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. [2.] He had a discovery made to him of a far greater and more glorious redemption which God would work out for his church in the latter days. Note, Those that would be brought acquainted with Christ and his grace must be much in prayer.
2. It was about the time of the evening oblation, v. 21. The altar was in ruins, and there was no oblation offered upon it, but, it should seem, the pious Jews in their captivity were daily thoughtful of the time when it should have been offered, and at that hour were ready to weep at the remembrance of it, and desired and hoped that their prayer should be set forth before God as incense, and the lifting up of their hands, and their hearts with their hands, should be acceptable in his sight as the evening-sacrifice, Ps. cxli. 2. The evening oblation was a type of the great sacrifice which Christ was to offer in the evening of the world, and it was in the virtue of that sacrifice that Daniel's prayer was accepted when he prayed for the Lord's sake; and for the sake of that this glorious discovery of redeeming love was made to him. The Lamb opened the seals in the virtue of his own blood.
II. The messenger by whom this answer was sent. It was not given him in a dream, nor by a voice from heaven, but, for the greater certainty and solemnity of it, an angel was sent on purpose, appearing in a human shape, to give this answer to Daniel. Observe,
1. Who this angel, or messenger, was; it was the man Gabriel. If Michael the archangel be, as many suppose, no other than Jesus Christ, this Gabriel is the only created angel that is named in scripture. Gabriel signifies the mighty one of God; for the angels are great in power and might, 2 Pet. ii. 11. It was he whom I had seen in the vision at the beginning. Daniel heard him called by his name, and thence learned it (Dan. viii. 16); and, though then he trembled at his approach, yet he observed him so carefully that now he knew him again, knew him to be the same that he had seen at the beginning, and, being somewhat better acquainted with him, was not now so terrified at the sight of him as he had been at first. When this angel said to Zacharias, I am Gabriel (Luke i. 19), he intended thereby to put him in mind of this notice which he had given to Daniel of the Messiah's coming when it was at a distance, for the confirming of his faith in the notice he was then about to give of it as at the door.
2. The instructions which this messenger received from the Father of lights to whom Daniel prayed (v. 23): At the beginning of thy supplications the word, the commandment, came forth from God. Notice was given to the angels in heaven of this counsel of God, which they were desirous to look into; and orders were given to Gabriel to go immediately and bring the notice of it to Daniel. By this it appears that it was not any thing which Daniel said that moved God, for the answer was given as he began to pray; but God was well pleased with his serious solemn address to the duty, and, in token of that, sent him this gracious message. Or perhaps it was at the beginning of Daniel's supplications that Cyrus's word, or commandment, went forth to restore and to build Jerusalem, that going forth spoken of v. 25. "The thing was done this very day; the proclamation of liberty to the Jews was signed this morning, just when thou wast praying for it;" and now, at the close of this fast-day, Daniel had notice of it, as, at the close of the day of atonement, the jubilee-trumpet sounded to proclaim liberty.
3. The haste he made to deliver his message: He was caused to fly swiftly, v. 21. Angels are winged messengers, quick in their motions, and delay not to execute the orders they receive; they run and return like a flash of lightning, Ezek. i. 14. But, it should seem, sometimes they are more expeditious than at other times, and make a quicker despatch, as here the angel was caused to fly swiftly; that is, he was ordered and he was enabled to fly swiftly. Angels do their work in obedience to divine command and in dependence upon divine strength. Though they excel in wisdom, they fly swifter or slower as God directs; and, though they excel in power, they fly but as God causes them to fly. Angels themselves are to us what he makes them to be; they are his ministers, and do his pleasure, Ps. ciii. 21.
4. The prefaces or introductions to his message. (1.) He touched him (v. 21), as before (ch. viii. 18), not to awaken him out of sleep as then, but to give him a hint to break off his prayer and to attend to that which he has to say in answer to it. Note, In order to the keeping up of our communion with God we must not only be forward to speak to God, but as forward to hear what he has to say to us; when we have prayed we must look up, must look after our prayers, must set ourselves upon our watch-tower. (2.) He talked with him (v. 22), talked familiarly with him, as one friend talks with another, that his terror might not make him afraid. He informed him on what errand he came, that he was sent from heaven on purpose with a kind message to him: "I have come to show thee (v. 23), to tell thee that which thou didst not know before." He had shown him the troubles of the church under Antiochus, and the period of those troubles (ch. viii. 19); but now he has greater things to show him, for he that is faithful in a little shall be entrusted with more. "Nay, I have now come forth to give thee skill and understanding (v. 22), not only to show thee these things, but to make thee understand them." (3.) He assured him that he was a favourite of Heaven, else he would not have had this intelligence sent him, and he must take it for a favour: "I have come to show thee, for thou art greatly beloved. Thou art a man of desires, acceptable to God, and whom he has a favour for." Note, Though God loves all his children, yet there are some that are more than the rest greatly beloved. Christ had one disciple that lay in his bosom; and that beloved disciple was he that was entrusted with the prophetical visions of the New Testament, as Daniel was with those of the Old. For what greater token can there be of God's favour to any man than for the secrets of the Lord to be with him? Abraham is the friend of God; and therefore Shall I hide from Abraham that thing which I do? Gen. xviii. 17. Note, Those may reckon themselves greatly beloved of God to whom, and in whom, he reveals his Son. Some observe that the title which this angel Gabriel gives to the Virgin Mary is much the same with this which he here gives to Daniel, as if he designed to put her in mind of it--Thou that art highly favoured; as Daniel, greatly beloved. (4.) He demands his serious attention to the discovery he was now about to make to him: Therefore understand the matter, and consider the vision, v. 23. This intimates that it was a thing well worthy of his regard, above any of the visions he had been before favoured with. Note, Those who would understand the things of God must consider them, must apply their minds to them, ponder upon them, and compare spiritual things with spiritual. The reason why we are so much in the dark concerning the revealed will of God, and mistake concerning it, is want of consideration. This vision both requires and deserves consideration.
III. The message itself. It was delivered with great solemnity, received no doubt with great attention, and recorded with great exactness; but in it, as is usual in prophecies, there are things dark and hard to be understood. Daniel, who understood by the book of the prophet Jeremiah the expiration of the seventy years of the captivity, is now honourably employed to make known to the church another more glorious release, which that was but a shadow of, at the end of another seventy, not years, but weeks of years. He prayed over that prophecy, and received this in answer to that prayer. He had prayed for his people and the holy city--that they might be released, that it might be rebuilt; but God answers him above what he was able to ask or think. God not only grants, but outdoes, the desires of those that fear him, Ps. xxi. 4.
1. The times here determined are somewhat hard to be understood. In general, it is seventy weeks, that is, seventy times seven years, which makes just 490 years. The great affairs that are yet to come concerning the people of Israel, and the city of Jerusalem, will lie within the compass of these years.
(1.) These years are thus described by weeks, [1.] In conformity to the prophetic style, which is, for the most part, abstruse, and out of the common road of speaking, that the things foretold might not lie too obvious. [2.] To put an honour upon the division of time into weeks, which is made purely by the sabbath day, and to signify that that should be perpetual. [3.] With reference to the seventy years of the captivity; as they had been so long kept out of the possession of their own land, so, being now restored to it they should seven times as long be kept in the possession of it. So much more does God delight in showing mercy than in punishing. The land had enjoyed its sabbaths, in a melancholy sense, seventy years, Lev. xxvi. 34. But now the people of the Lord shall, in a comfortable sense, enjoy their sabbaths seven times seventy years, and in them seventy sabbatical years, which makes ten jubilees. Such proportions are there in the disposals of Providence, that we might see and admire the wisdom of him who has determined the times before appointed.
(2.) The difficulties that arise about these seventy weeks are, [1.] Concerning the time when they commence and whence they are to be reckoned. They are here dated from the going forth of the commandments to restore and to build Jerusalem, v. 25. I should most incline to understand this of the edict of Cyrus mentioned Ezra i. 1, for by it the people were restored; and, though express mention be not made there of the building of Jerusalem, yet that is supposed in the building of the temple, and was foretold to be done by Cyrus, Isa. xliv. 28. He shall say to Jerusalem, Thou shalt be built. That was, both in prophecy and in history, the most famous decree for the building of Jerusalem; nay, it should seem, this going forth of the commandment (which may as well be meant of God's command concerning it as of Cyrus's) is the same with that going forth of the commandment mentioned v. 23, which was at the beginning of Daniel's supplications. And it looks very graceful that the seventy weeks should begin immediately upon the expiration of the seventy years. And there is nothing to be objected against this but that by this reckoning the Persian monarchy, from the taking of Babylon by Cyrus to Alexander's conquest of Darius, lasted but 130 years; whereas, by the particular account given of the reigns of the Persian emperors, it is computed that it continued 230 years. So Thucydides, Xenophon, and others reckon. Those who fix it to that first edict set aside these computations of the heathen historians as uncertain and not to be relied upon. But others, willing to reconcile them, begin the 490 years, not at the edict of Cyrus (Ezra i. 1), but at the second edict for the building of Jerusalem, issued out by Darius Nothus above 100 years after, mentioned Ezra vi. Others fix on the seventh year of Artaxerxes Mnemon, who sent Ezra with a commission, Ezra vii. 8-12. The learned Mr. Poole, in his Latin Synopsis, has a vast and most elaborate collection of what has been said, pro and con, concerning the different beginnings of these weeks, with which the learned may entertain themselves. [2.] Concerning the termination of them; and here likewise interpreters are not agreed. Some make them to end at the death of Christ, and think the express words of this famous prophecy will warrant us to conclude that from this very hour when Gabriel spoke to Daniel, at the time of the evening oblation, to the hour when Christ died, which was towards evening too, it was exactly 490 years; and I am willing enough to be of that opinion. But others think, because it is said that in the midst of the weeks (that is, the last of the seventy weeks) he shall cause the sacrifice and the oblation to cease, they end three years and a half after the death of Christ, when the Jews having rejected the gospel, the apostles turned to the Gentiles. But those who make them to end precisely at the death of Christ read it thus, "He shall make strong the testament to the many; the last seven, or the last week, yea, half that seven, or half that week (namely, the latter half, the three years and a half which Christ spent in his public ministry), shall bring to an end sacrifice and oblation." Others make these 490 years to end with the destruction of Jerusalem, about thirty-seven years after the death of Christ, because these seventy weeks are said to be determined upon the people of the Jews and the holy city; and much is said here concerning the destruction of the city and the sanctuary. [3.] Concerning the division of them into seven weeks, and sixty-two weeks, and one week; and the reason of this is as hard to account for as any thing else. In the first seven weeks, or forty-nine years, the temple and city were built; and in the last single week Christ preached his gospel, by which the Jewish economy was taken down, and the foundations were laid of the gospel city and temple, which were to be built upon the ruins of the former.
(3.) But, whatever uncertainty we may labour under concerning the exact fixing of these times, there is enough clear and certain to answer the two great ends of determining them. [1.] It did serve them to raise and support the expectations of believers. There were general promises of the coming of the Messiah made to the patriarchs; the preceding prophets had often spoken of him as one that should come, but never was the time fixed for his coming until now. And, though there might be so much doubt concerning the date of this reckoning that they could not ascertain the time just to a year, yet by the light of this prophecy they were directed about what time to expect him. 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 ii. 25, 38. There were those that for this reason thought the kingdom of God should immediately appear (Luke xix. 11), and some think it was this that brought a more than ordinary concourse of people to Jerusalem, Acts ii. 5. [2.] It does serve still to refute and silence the expectations of unbelievers, who will not own that Jesus is he who should come, but still look for another. This prediction should silence them, and will condemn them; for, reckon these seventy weeks from which of the commandments to build Jerusalem we please, it is certain that they have expired above 1500 years ago; so that the Jews are for ever without excuse, who will not own that the Messiah has come when they have gone so far beyond their utmost reckoning for his coming. But by this we are confirmed in our belief of the Messiah's being come, and that our Jesus is he, that he came just at the time prefixed, a time worthy to be had in everlasting remembrance.
2. The events here foretold are more plain and easy to be understood, at least to us now. Observe what is here foretold,
(1.) Concerning the return of the Jews now speedily to their own land, and their settlement again there, which was the thing that Daniel now principally prayed for; and yet it is but briefly touched upon here in the answer to his prayer. Let this be a comfort to the pious Jews, that a commandment shall go forth to restore and to build Jerusalem, v. 25. And the commandment shall not be in vain; for though the times will be very troublous, and this good work will meet with great opposition, yet it shall be carried on, and brought to perfection at last. The street shall be built again, as spacious and splendid as ever it was, and the walls, even in troublous times. Note, as long as we are here in this world we must expect troublous times, upon some account or other. Even when we have joyous times we must rejoice with trembling; it is but a gleam, it is but a lucid interval of peace and prosperity; the clouds will return after the rain. When the Jews are restored in triumph to their own land, yet there they must expect troublous times, and prepare for them. But this is our comfort, that God will carry on his own work, will build up his Jerusalem, will beautify it, will fortify it, even in troublous times; nay, the troublousness of the times may by the grace of God contribute to the advancement of the church. The more it is afflicted the more it multiplies.
(2.) Concerning the Messiah and his undertaking. The carnal Jews looked for a Messiah that could deliver them from the Roman yoke and give them temporal power and wealth, whereas they were here told that the Messiah should come upon another errand, purely spiritual, and upon the account of which he should be the more welcome. [1.] Christ came to take away sin, and to abolish that. Sin had made a quarrel between God and man, had alienated men from God and provoked God against man; it was this that put dishonour upon God and brought misery upon mankind; this was the great mischief-maker. He that would do God a real service, and man a real kindness, must be the destruction of this. Christ undertakes to be so, and for this purpose he is manifested, to destroy the works of the devil. He does not say to finish your transgressions and your sins, but transgression and sin in general, for he is the propitiation not only for our sins, that are Jews, but for the sins of the whole world. He came, First, To finish transgression, to restrain it (so some), to break the power of it, to bruise the head of that serpent that had done so much mischief, to take away the usurped dominion of that tyrant, and to set up a kingdom of holiness and love in the hearts of men, upon the ruins of Satan's kingdom there, that, where sin and death had reigned, righteousness and life through grace might reign. When he died he said, It is finished; sin has now had its death-wound given it, like Samson's, Let me die with the Philistines. Animamque in vulnere ponit--He inflicts the wound and dies. Secondly, To make an end of sin, to abolish it, that it may not rise up in judgment against us, to obtain the pardon of it, that it may not be our ruin, to seal up sins (so the margin reads it), that they may not appear or break out against us, to accuse and condemn us, as, when Christ cast the devil into the bottomless pit, he set a seal upon him, Rev. xx. 3. When sin is pardoned it is sought for and not found, as that which is sealed up. Thirdly, To make reconciliation for iniquity, as by a sacrifice, to satisfy the justice of God and so to make peace and bring God and man together, not only as an arbitrator, or referee, who only brings the contending parties to a good understanding one of another, but as a surety, or undertaker, for us. He is not only the peace-maker, but the peace. He is the atonement. [2.] He came to bring in an everlasting righteousness. God might justly have made an end of the sin by making an end of the sinner; but Christ found out another way, and so made an end of sin as to save the sinner from it, by providing a righteousness for him. We are all guilty before God, and shall be condemned as guilty, if we have not a righteousness wherein to appear before him. Had we stood, our innocency would have been our righteousness, but, having fallen, we must have something else to plead; and Christ has provided us a plea. The merit of his sacrifice is our righteousness; with this we answer all the demands of the law; Christ has died, yea, rather, has risen again. Thus Christ is the Lord our righteousness, for he is made of God to us righteousness, that we might be made the righteousness of God in him. By faith we apply this to ourselves and plead it with God, and our faith is imputed to us for righteousness, Rom. iv. 3, 5. This is an everlasting righteousness, for Christ, who is our righteousness, and the prince of our peace, is the everlasting Father. It was from everlasting in the counsels of it and will be to everlasting in the consequences of it. The application of it was from the beginning, for Christ was the Lamb slain from the foundation of the world; and it will be to the end, for he is able to save to the uttermost. It is of everlasting virtue (Heb. x. 12); it is the rock that follows us to Canaan. [3.] He came to seal up the vision and prophecy, all the prophetical visions of the Old Testament, which had reference to the Messiah. He sealed them up, that is, he accomplished them, answered to them to a tittle; all things that were written in the law, the prophets, and the psalms, concerning the Messiah, were fulfilled in him. Thus he confirmed the truth of them as well as his own mission. He sealed them up, that is, he put an end to that method of God's discovering his mind and will, and took another course by completing the scripture-canon in the New Testament, which is the more sure word of prophecy than that by vision, 2 Pet. i. 19; Heb. i. 1. [4.] He came to anoint the most holy, that is, himself, the Holy One, who was anointed (that is, appointed to his work and qualified for it) by the Holy Ghost, that oil of gladness which he received without measure, above his fellows; or to anoint the gospel-church, his spiritual temple, or holy place, to sanctify and cleanse it, and appropriate it to himself (Eph. v. 26), or to consecrate for us a new and living way into the holiest, by his own blood (Heb. x. 20), as the sanctuary was anointed, Exod. xxx. 25, &c. He is called Messiah (v. 25, 26), which signifies Christ-Anointed (John i. 41), because he received the unction both for himself and for all that are his. [5.] In order to all this the Messiah must be cut off, must die a violent death, and so be cut off from the land of the living, as was foretold, Isa. liii. 8. Hence, when Paul preaches the death of Christ, he says that he preached nothing but what the prophet said should come, Acts xxvi. 22, 23. And thus it behoved Christ to suffer. He must be cut off, but not for himself--not for any sin of his own, but, as Caiaphas prophesied, he must die for the people, in our stead and for our good,--not for any advantage of his own (the glory he purchased for himself was no more than the glory he had before, John xvii. 4, 5); no; it was to atone for our sins, and to purchase life for us, that he was cut off. [6.] He must confirm the covenant with many. He shall introduce a new covenant between God and man, a covenant of grace, since it had become impossible for us to be saved by a covenant of innocence. This covenant he shall confirm by his doctrine and miracles, by his death and resurrection, by the ordinances of baptism and the Lord's supper, which are the seals of the New Testament, assuring us that God is willing to accept us upon gospel-terms. His death made his testament of force, and enabled us to claim what is bequeathed by it. He confirmed it to the many, to the common people; the poor were evangelized, when the rulers and Pharisees believed not on him. Or, he confirmed it with many, with the Gentile world. The New Testament was not (like the Old) confined to the Jewish church, but was committed to all nations. Christ gave his life a ransom for many. [7.] He must cause the sacrifice and oblation to cease. By offering himself a sacrifice once for all he shall put an end to all the Levitical sacrifices, shall supersede them and set them aside; when the substance comes the shadows shall be done away. He causes all the peace-offerings to cease when he has made peace by the blood of his cross, and by it confirmed the covenant of peace and reconciliation. By the preaching of his gospel to the world, with which the apostles were entrusted, he took men off from expecting remission by the blood of bulls and goats, and so caused the sacrifice and oblation to cease. The apostle in his epistle to the Hebrews shows what a better priesthood, altar, and sacrifice, we have now than they had under the law, as a reason why we should hold fast our profession.
(3.) Concerning the final destruction of Jerusalem, and of the Jewish church and nation; and this follows immediately upon the cutting off of the Messiah, not only because it was the just punishment of those that put him to death, which was the sin that filled up the measure of their iniquity and brought ruin upon them, but because, as things were, it was necessary to the perfecting of one of the great intentions of his death. He died to take away the ceremonial law, quite to abolish that law of commandments, and to vacate the obligation of it. But the Jews would not be persuaded to quit it; still they kept it up with more zeal than ever; they would hear no talk of parting with it; they stoned Stephen (the first Christian martyr) for saying that Jesus should change the customs which Moses delivered them (Acts vi. 14); so that there was no way to abolish the Mosaic economy but by destroying the temple, and the holy city, and the Levitical priesthood, and that whole nation which so incurably doted on them. This was effectually done in less than forty years after the death of Christ, and it was a desolation that could never be repaired to this day. 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. Now, [1.] It is here foretold that the people of the prince that shall come shall be the instruments of this destruction, that is, the Roman armies, belonging to a monarchy yet to come (Christ is the prince that shall come, and they are employed by him in this service; they are his armies, Matt. xxii. 7), or the Gentiles (who, though now strangers, shall become the people of the Messiah) shall destroy the Jews. [2.] That the destruction shall be by war, and the end of that war shall be this desolation determined. The wars of the Jews with the Romans were by their own obstinacy made very long and very bloody, and they issued at length in the utter extirpation of that people. [3.] That the city and sanctuary shall in a particular manner be destroyed and laid quite waste. Titus the Roman general would fain have saved the temple, but his soldiers were so enraged against the Jews that he could not restrain them from burning it to the ground, that this prophecy might be fulfilled. [4.] That all the resistance that shall be made to this destruction shall be in vain: The end of it shall be with a flood. It shall be a deluge of destruction, like that which swept away the old world, and which there will be no making head against. [5.] That hereby the sacrifice and oblation shall be made to cease. And it must needs cease when the family of the priests was so extirpated, and the genealogies of it were so confounded, that (they say) there is no man in the world that can prove himself of the seed of Aaron. [6.] that there shall be an overspreading of abominations, a general corruption of the Jewish nation and an abounding of iniquity among them, for which it shall be made desolate, 1 Thess. ii. 16. Or it is rather to be understood of the armies of the Romans, which were abominable to the Jews (they could not endure them), which overspread the nation, and by which it was made desolate; for these are the words which Christ refers to, Matt. xxiv. 15, When you shall see the abomination of desolation, spoken of by Daniel, stand in the holy place, then let those who shall be in Judea flee, which is explained Luke xxi. 20, When you shall see Jerusalem encompassed with armies then flee. [7.] That the desolation shall be total and final: He shall make it desolate, even until the consummation, that is, he shall make it completely desolate. It is a desolation determined, and it will be accomplished to the utmost. And when it is made desolate, it should seem, there is something more determined that is to be poured upon the desolate (v. 27), and what should that be but the spirit of slumber (Rom. xi. 8, 25), that blindness which has happened to Israel until the fulness of the Gentiles shall come in? And then all Israel shall be saved.
Albert Barnes: Notes on the Bible - 1834
9:20: And whiles I was speaking ... - In the very time when I was thus pleading.
For the holy mountain of my God - See the notes at Dan 9:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: whiles: Dan 10:2; Psa 32:5, Psa 145:18; Isa 58:9, Isa 65:24; Act 4:31, Act 10:30, Act 10:31
confessing: Dan 9:4; Ecc 7:20; Isa 6:5; Rom 3:23; Jam 3:2; Jo1 1:8-10
for: Dan 9:16; Psa 137:5, Psa 137:6; Isa 56:7, Isa 62:6, Isa 62:7; Zac 8:3; Rev 21:2, Rev 21:10
Carl Friedrich Keil and Franz Delitzsch
9:20
The granting of the prayer. - While Daniel was yet engaged in prayer (הר ק על, on account of the holy mountain, i.e., for it, see under Dan 9:16), an answer was already communicated to him; for the angel Gabriel came to him, and brought to him an explanation of the seventy years of Jeremiah, i.e., not as to their expiry, but what would happen after their completion for the city and the people of God. האישׁ , the man Gabriel, refers, by the use of the definite article, back to Dan 8:15, where Gabriel appeared to him in the form of a man. This is expressly observed in the relative clause, "whom I saw," etc. Regarding בּתּחלּה (at the first, Dan 9:21) see under Dan 8:1. The differently interpreted words, מעף בּיעף, belong, from their position, to the relative clause, or specially to ראיתי (I had seen), not to נגע, since no ground can be perceived for the placing of the adverbial idea before the verb. The translation of מעף בּיעף by τάχει φερόμενος (lxx), πετόμενος (Theodot.), cito volans (Vulg.), from which the church fathers concluded that the angels were winged, notwithstanding the fact that rabbis, as e.g., Jos. Jacchiades, and modern interpreters (Hv., v. Leng., Hitz.) maintain it, is without any foundation in the words, and was probably derived by the old translators from a confounding of יעף with עוּף. יעף means only wearied, to become tired, to weary oneself by exertion, in certain places, as e.g., Jer 2:24, by a long journey or course, but nowhere to run or to flee. יעף, weariness - wearied in weariness, i.e., very wearied or tired. According to this interpretation, which the words alone admit of, the expression is applicable, not to the angel, whom as an unearthly being, we cannot speak of as being wearied, although, with Kranichfeld, one may think of the way from the dwelling-place of God, removed far from His sinful people, to this earth as very long. On the contrary, the words perfectly agree with the condition of Daniel described in Dan 8:17., 27, and Daniel mentions this circumstance, because Gabriel, at his former coming to him, not only helped to strengthen him, but also gave him understanding of the vision, which was to him hidden in darkness, so that his appearing again at once awakened joyful hope. אלי נגע, not he touched me, but he reached me, came forward to me. For this meaning of נגע cf. 2Kings 5:8; Jon 3:6. "About the time of the evening sacrifice." מנחה, properly meat-offering, here comprehending the sacrifice, as is often its meaning in the later Scriptures; cf. Mal 1:13; Mal 2:13; Mal 3:4. The time of the evening oblation was the time of evening prayer for the congregation.
John Gill
9:20 And while I was speaking and praying,.... Speaking to God in prayer; for it seems his prayer was vocal, and not mental only:
and confessing my sin, and the sin of my people Israel; Daniel, though so holy and good a man, was not without sin, and thought it his duty to confess it before the Lord; and which he did in the first place, and then the sin of his people; which is the way to succeed with the Lord for the application of pardoning grace, and the enjoyment of other mercies and blessings:
and presenting my supplication before the Lord my God for the holy mountain of my God; for the temple, and the service of God in it; which was the first and principal thing that lay upon the heart of the prophet, and he was most importunate and solicitous for.
Robert Jamieson, A. R. Fausset and David Brown
9:20 whiles I was speaking--repeated in Dan 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (Is 30:19; Is 65:24; compare Ps 32:5).
9:219:21: եւ մինչդեռ խօսէի յաղօթսն։ Եւ ահա այրն Գաբրիէլ՝ զոր տեսանէի յառաջնում տեսլեանն, թռուցեալ եւ մերձեցաւ առ իս, իբրեւ ՚ի ժամ երեկորին պատարագին[12229]. [12229] Ոմանք. Իբրեւ ՚ի ժամ երեկոյին պատարագի։
21 մինչ ես խօսում էի աղօթքով, ահա Գաբրիէլը, մի մարդ, որին տեսել էի նախորդ տեսիլքում, թռաւ եւ մօտեցաւ ինձ՝ երեկոյեան զոհաբերութեան ժամին,
21 Երբ ես տակաւին աղօթքի մէջ կը խօսէի, ահա այն առաջին տեսիլքին մէջ տեսած մարդս՝ Գաբրիէլը՝ շուտ մը թռչելով՝ ինծի դպաւ իրիկուան զոհին ատենը
եւ մինչդեռ խօսէի յաղօթսն, եւ ահա այրն Գաբրիէլ, զոր տեսանէի յառաջնում տեսլեանն, [167]թռուցեալ եւ`` մերձեցաւ առ իս, իբրեւ ի ժամ երեկորին պատարագին:

9:21: եւ մինչդեռ խօսէի յաղօթսն։ Եւ ահա այրն Գաբրիէլ՝ զոր տեսանէի յառաջնում տեսլեանն, թռուցեալ եւ մերձեցաւ առ իս, իբրեւ ՚ի ժամ երեկորին պատարագին[12229].
[12229] Ոմանք. Իբրեւ ՚ի ժամ երեկոյին պատարագի։
21 մինչ ես խօսում էի աղօթքով, ահա Գաբրիէլը, մի մարդ, որին տեսել էի նախորդ տեսիլքում, թռաւ եւ մօտեցաւ ինձ՝ երեկոյեան զոհաբերութեան ժամին,
21 Երբ ես տակաւին աղօթքի մէջ կը խօսէի, ահա այն առաջին տեսիլքին մէջ տեսած մարդս՝ Գաբրիէլը՝ շուտ մը թռչելով՝ ինծի դպաւ իրիկուան զոհին ատենը
zohrab-1805▾ eastern-1994▾ western am▾
9:219:21 когда я еще продолжал молитву, муж Гавриил, которого я видел прежде в видении, быстро прилетев, коснулся меня около времени вечерней жертвы
9:21 καὶ και and; even ἔτι ετι yet; still λαλοῦντός λαλεω talk; speak μου μου of me; mine ἐν εν in τῇ ο the προσευχῇ προσευχη prayer μου μου of me; mine καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the ἀνήρ ανηρ man; husband ὃν ος who; what εἶδον οραω view; see ἐν εν in τῷ ο the ὕπνῳ υπνος slumber; sleep μου μου of me; mine τὴν ο the ἀρχήν αρχη origin; beginning Γαβριηλ γαβριηλ Gabriēl; Gavril τάχει ταχος quickness φερόμενος φερω carry; bring προσήγγισέ προσεγγιζω get close to μοι μοι me ἐν εν in ὥρᾳ ωρα hour θυσίας θυσια immolation; sacrifice ἑσπερινῆς εσπερινος towards evening
9:21 וְ wᵊ וְ and עֹ֛וד ʕˈôḏ עֹוד duration אֲנִ֥י ʔᵃnˌî אֲנִי i מְדַבֵּ֖ר mᵊḏabbˌēr דבר speak בַּ ba בְּ in † הַ the תְּפִלָּ֑ה ttᵊfillˈā תְּפִלָּה prayer וְ wᵊ וְ and הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man גַּבְרִיאֵ֡ל gavrîʔˈēl גַּבְרִיאֵל Gabriel אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] רָאִ֨יתִי rāʔˌîṯî ראה see בֶ ve בְּ in † הַ the חָזֹ֤ון ḥāzˈôn חָזֹון vision בַּ ba בְּ in † הַ the תְּחִלָּה֙ ttᵊḥillˌā תְּחִלָּה beginning מֻעָ֣ף muʕˈāf יעף be weary בִּ bi בְּ in יעָ֔ף yʕˈāf יְעָף [uncertain] נֹגֵ֣עַ nōḡˈēₐʕ נגע touch אֵלַ֔י ʔēlˈay אֶל to כְּ kᵊ כְּ as עֵ֖ת ʕˌēṯ עֵת time מִנְחַת־ minḥaṯ- מִנְחָה present עָֽרֶב׃ ʕˈārev עֶרֶב evening
9:21. adhuc me loquente in oratione ecce vir Gabrihel quem videram in visione principio cito volans tetigit me in tempore sacrificii vespertiniAs I was yet speaking in prayer, behold the man, Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me at the time of the evening sacrifice.
21. yea, whiles I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
9:21. as I was still speaking in prayer, behold, the man Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me at the time of the evening sacrifice.
9:21. Yea, whiles I [was] speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
Yea, whiles I [was] speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation:

9:21 когда я еще продолжал молитву, муж Гавриил, которого я видел прежде в видении, быстро прилетев, коснулся меня около времени вечерней жертвы
9:21
καὶ και and; even
ἔτι ετι yet; still
λαλοῦντός λαλεω talk; speak
μου μου of me; mine
ἐν εν in
τῇ ο the
προσευχῇ προσευχη prayer
μου μου of me; mine
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ο the
ἀνήρ ανηρ man; husband
ὃν ος who; what
εἶδον οραω view; see
ἐν εν in
τῷ ο the
ὕπνῳ υπνος slumber; sleep
μου μου of me; mine
τὴν ο the
ἀρχήν αρχη origin; beginning
Γαβριηλ γαβριηλ Gabriēl; Gavril
τάχει ταχος quickness
φερόμενος φερω carry; bring
προσήγγισέ προσεγγιζω get close to
μοι μοι me
ἐν εν in
ὥρᾳ ωρα hour
θυσίας θυσια immolation; sacrifice
ἑσπερινῆς εσπερινος towards evening
9:21
וְ wᵊ וְ and
עֹ֛וד ʕˈôḏ עֹוד duration
אֲנִ֥י ʔᵃnˌî אֲנִי i
מְדַבֵּ֖ר mᵊḏabbˌēr דבר speak
בַּ ba בְּ in
הַ the
תְּפִלָּ֑ה ttᵊfillˈā תְּפִלָּה prayer
וְ wᵊ וְ and
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
גַּבְרִיאֵ֡ל gavrîʔˈēl גַּבְרִיאֵל Gabriel
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
רָאִ֨יתִי rāʔˌîṯî ראה see
בֶ ve בְּ in
הַ the
חָזֹ֤ון ḥāzˈôn חָזֹון vision
בַּ ba בְּ in
הַ the
תְּחִלָּה֙ ttᵊḥillˌā תְּחִלָּה beginning
מֻעָ֣ף muʕˈāf יעף be weary
בִּ bi בְּ in
יעָ֔ף yʕˈāf יְעָף [uncertain]
נֹגֵ֣עַ nōḡˈēₐʕ נגע touch
אֵלַ֔י ʔēlˈay אֶל to
כְּ kᵊ כְּ as
עֵ֖ת ʕˌēṯ עֵת time
מִנְחַת־ minḥaṯ- מִנְחָה present
עָֽרֶב׃ ʕˈārev עֶרֶב evening
9:21. adhuc me loquente in oratione ecce vir Gabrihel quem videram in visione principio cito volans tetigit me in tempore sacrificii vespertini
As I was yet speaking in prayer, behold the man, Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me at the time of the evening sacrifice.
9:21. as I was still speaking in prayer, behold, the man Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me at the time of the evening sacrifice.
9:21. Yea, whiles I [was] speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
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Adam Clarke: Commentary on the Bible - 1831
9:21: The man Gabriel - Or the angel Gabriel, who had appeared to me as a man. איש ish is the same here as person - the person Gabriel.
Being caused to fly swiftly - God hears with delight such earnest, humble, urgent prayers; and sends the speediest answer. Gabriel himself was ordered on this occasion to make more than usual speed.
Albert Barnes: Notes on the Bible - 1834
9:21: Yea, whiles I was speaking in prayer - How "long" the prayer continued we are not informed. It is probable that we have only the substance of it, and that Daniel has recorded only the topics on which he dwelt more at length. The subject was of great importance, and it is reasonable to suppose that a day had been devoted to an examination of the prophecies, and to solemn prayer.
Even the man Gabriel - Who had the appearance of a man, and hence, so called.
Whom I had seen in the vision at the beginning - That is, in a "former" vision. See the notes at Dan 8:16. It cannot refer to what is mentioned in this (the ninth) chapter, for
(a) he had as yet had no vision, but all that is recorded is a prayer;
(b) there is no intimation that Gabriel had appeared to him at the beginning of the prayer; and
(c) it is declared that at the beginning of the prayer, Gabriel, then evidently in heaven, had received commandment to go to Daniel, and to communicate the message to him, Dan 9:23.
The meaning undoubtedly is, that the personage who now appeared to him he recognized to be the same who had appeared in a former vision on the banks of the Ulai. The proper meaning of the Hebrew here is, "in a vision at the beginning," as in our translation. So the Vulgate, "a principio;" and so Theodotion - ἐν τῇ ἀρχῇ en tē archē. The Hebrew word תחלה techı̂ llâ h means, properly, "beginning," Hos 1:2; Pro 9:10; but, in connection with the preposition, as here - בתחלה battechı̂ llâ h - it means also, "before, formerly," Gen 13:3; Gen 41:21; Gen 43:18, Gen 43:20; Isa 1:26.
Being caused to fly swiftly - Margin, "with weariness," or "flight." On the difficult Hebrew expression here - ביעף מעף mu‛ â p bı̂ y‛ â p - Lengerke may be consulted, in loc. The words, according to Gesenius, are derived from יעף yâ‛ ap, to go swiftly, and then, to be wearied, to faint, either with running, Jer 2:24, or with severe labor, Isa 40:28, or with sorrows, Isa 50:4. If derived from this word, the meaning in Hophal, the form used here, would be, "wearied with swift running," and the sense is, that Gabriel had borne the message swiftly to him, and appeared before him as one does who is wearied with a rapid course. If this be the idea, there is no direct allusion to his "flying," but the reference is to the rapidity with which he had come on the long journey, as if exhausted by his journey. The Latin Vulgate renders it cito volans - quickly flying; Theodotion, πετόμενος petomenos - flying; the Codex Chisianus, τάχει φερόμενος tachei pheromenos - "borne swiftly." The Syriac, "with a swift flying he flew and came from heaven." It cannot be determined with certainty, from the words used here, that the coming of Gabriel was by an act of "flying" as with wings. The common representation of the angels in the Old Testament is not with wings, though the cherubim and Seraphim (Isa 6:2, following.) are represented with wings; and in Rev 14:6, we have a representation of an angel flying. Probably the more exact idea here is that of a rapid course, so as to produce weariness, or such as would naturally produce fatigue.
Touched me - Daniel was doubtless at this time engaged in prayer.
About the time of the evening oblation - The evening sacrifice. This was at the ninth hour of the day, or about three o'clock in the afternoon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: the man: Dan 8:16, Dan 10:16; Luk 1:19
to fly: Psa 103:20, Psa 104:4; Isa 6:2; Eze 1:11, Eze 1:14; Heb 1:7
swiftly: Heb. with weariness, or flight
touched: Dan 8:18, Dan 10:10, Dan 10:16, Dan 10:18; Isa 6:6, Isa 6:7; Act 12:7; Heb 1:14
the time: Kg1 18:36; Ezr 9:5; Mat 27:46; Act 3:1, Act 10:3, Act 10:9
John Gill
9:21 Yea, whiles I was speaking in prayer,.... Which is repeated, that it might be observed, that while he was in prayer, before he had finished it, or got off of his knees, an answer was sent him; see Is 65:24,
even the man Gabriel, whom I had seen in the vision at the beginning; either at the beginning of Belshazzar's reign, in the third year of it, Dan 8:1, or rather "before", as the Syriac version renders it; before this time, in the vision of the ram and he goat, Dan 8:16, when he saw this angel Gabriel that appeared in a human form, and he knew this to be his name, by a man's voice calling him by it; and now he knew him to be the same angel by his appearance and voice; at the sight of whom he does not seem to be terrified, as before, having had free conversation with him, and being made acquainted by him with many secrets; and no doubt inwardly rejoiced to see him again, as hoping and believing he had something to communicate to him:
being caused to fly swiftly; having an order from the Lord, and being strengthened by him to make quick dispatch to Daniel, which is signified by flying swiftly; and for which reason angels are represented as having wings, to denote their celerity and quick dispatch of business: or "flying with weariness" (m), as some render it; he made such haste as to be weary with it; as he appeared in the form of a man, he looked like one out of breath, and panting for it, occasioned by his swift flight; and which expresses the haste he made, according to his orders, and his eagerness to bring to Daniel the welcome tidings of the coming of the Messiah, and the time of it, which angels desired to look into:
touched me about the time of the evening oblation; the time of offering the evening sacrifice; which, though not now offered, the altar being destroyed, and the Lord's people in a foreign land; yet the time was observed by them, and which was the time of prayer, being about the ninth hour of the day, or three o'clock in the afternoon, see Acts 3:1, as the time of the morning sacrifice was another hour of prayer; at which time very likely Daniel began, and continued till now, since he was fasting, Dan 9:3 and this was the time when Christ, the antitype of the daily sacrifice, was offered up; of the time of whose coming, sufferings, and death, the angel here brings an account: and, in order to excite the attention of Daniel to it, "touched him"; for he, being on his knees, and intent in prayer, might not at first observe him; and therefore gives him a gentle touch, to let him know he was present, and had something to say to him; and to suggest to him to break off his prayer, to which he had brought an answer, as well as to lift him up, and encourage familiarity with him.
(m) "volans in lassitudine", Montanus; "cum lassitudine, vel fatigatione", so some in Vatablus; "cum, lassitudine", as others in Michaelis.
John Wesley
9:21 About the time - The time of the evening sacrifice was a solemn and set time of devotion. Tho' the altar was in ruins, and there was no oblation offered upon it, yet the pious Jews were daily thoughtful of the time when it should have been offered, and hoped that their prayer would be set forth before God as incense, and the lifting up of their hands, as the evening sacrifice. This was peculiarly a type of that great sacrifice, which Christ was to offer: and it was in virtue of that sacrifice, that Daniel's prayer was accepted, when he prayed for the Lord's sake.
Robert Jamieson, A. R. Fausset and David Brown
9:21 I had seen in the vision at the beginning--namely, in the former vision by the river Ulai (Dan 8:1, Dan 8:16).
fly swiftly--literally, "with weariness," that is, move swiftly as one breathless and wearied out with quick running [GESENIUS]. English Version is better (Is 6:2; Ezek 1:6; Rev_ 14:6).
time of . . . evening oblation--the ninth hour, three o'clock (compare 3Kings 18:36). As formerly, when the temple stood, this hour was devoted to sacrifices, so now to prayer. Daniel, during the whole captivity to the very last, with pious patriotism never forgot God's temple-worship, but speaks of its rites long abolished, as if still in use.
9:229:22: եւ խելամուտ արար զիս, եւ խօսեցա՛ւ ընդ իս՝ եւ ասէ. Դանիէլ՝ այժմ եկի խելամո՛ւտ առնել զքեզ։
22 խելամուտ դարձրեց ինձ, խօսեց ինձ հետ եւ ասաց.“Դանիէ՛լ, այժմ եկայ խելք սովորեցնելու քեզ:
22 Ու ինծի հետ խօսեցաւ ու ըսաւ. «Ո՛վ Դանիէլ, հիմա եկայ որ քեզի իմաստութիւն պարգեւեմ։
եւ խելամուտ արար զիս, եւ խօսեցաւ ընդ իս եւ ասէ. Դանիէլ, այժմ [168]եկի խելամուտ առնել զքեզ:

9:22: եւ խելամուտ արար զիս, եւ խօսեցա՛ւ ընդ իս՝ եւ ասէ. Դանիէլ՝ այժմ եկի խելամո՛ւտ առնել զքեզ։
22 խելամուտ դարձրեց ինձ, խօսեց ինձ հետ եւ ասաց.“Դանիէ՛լ, այժմ եկայ խելք սովորեցնելու քեզ:
22 Ու ինծի հետ խօսեցաւ ու ըսաւ. «Ո՛վ Դանիէլ, հիմա եկայ որ քեզի իմաստութիւն պարգեւեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:229:22 и вразумлял меня, говорил со мною и сказал:
9:22 καὶ και and; even προσῆλθε προσερχομαι approach; go ahead καὶ και and; even ἐλάλησε λαλεω talk; speak μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even εἶπεν επω say; speak Δανιηλ δανιηλ Daniēl; Thanil ἄρτι αρτι this moment; just now ἐξῆλθον εξερχομαι come out; go out ὑποδεῖξαί υποδεικνυμι give an example; indicate σοι σοι you διάνοιαν διανοια mind; intention
9:22 וַ wa וְ and יָּ֖בֶן yyˌāven בין understand וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak עִמִּ֑י ʕimmˈî עִם with וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say דָּנִיֵּ֕אל dāniyyˈēl דָּנִיֵּאל Daniel עַתָּ֥ה ʕattˌā עַתָּה now יָצָ֖אתִי yāṣˌāṯî יצא go out לְ lᵊ לְ to הַשְׂכִּילְךָ֥ haśkîlᵊḵˌā שׂכל prosper בִינָֽה׃ vînˈā בִּינָה understanding
9:22. et docuit me et locutus est mihi dixitque Danihel nunc egressus sum ut docerem te et intellegeresAnd he instructed me, and spoke to me, and said: O Daniel, I am now come forth to teach thee, and that thou mightest understand.
22. And he instructed me, and talked with me, and said, O Daniel, I am now come forth to make thee skilful of understanding.
9:22. And he instructed me, and he spoke to me and said, “Now, Daniel, I have come forth to teach you and to help you understand.
9:22. And he informed [me], and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
And he informed [me], and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding:

9:22 и вразумлял меня, говорил со мною и сказал: <<Даниил! теперь я исшел, чтобы научить тебя разумению.
9:22
καὶ και and; even
προσῆλθε προσερχομαι approach; go ahead
καὶ και and; even
ἐλάλησε λαλεω talk; speak
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
εἶπεν επω say; speak
Δανιηλ δανιηλ Daniēl; Thanil
ἄρτι αρτι this moment; just now
ἐξῆλθον εξερχομαι come out; go out
ὑποδεῖξαί υποδεικνυμι give an example; indicate
σοι σοι you
διάνοιαν διανοια mind; intention
9:22
וַ wa וְ and
יָּ֖בֶן yyˌāven בין understand
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
עִמִּ֑י ʕimmˈî עִם with
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
דָּנִיֵּ֕אל dāniyyˈēl דָּנִיֵּאל Daniel
עַתָּ֥ה ʕattˌā עַתָּה now
יָצָ֖אתִי yāṣˌāṯî יצא go out
לְ lᵊ לְ to
הַשְׂכִּילְךָ֥ haśkîlᵊḵˌā שׂכל prosper
בִינָֽה׃ vînˈā בִּינָה understanding
9:22. et docuit me et locutus est mihi dixitque Danihel nunc egressus sum ut docerem te et intellegeres
And he instructed me, and spoke to me, and said: O Daniel, I am now come forth to teach thee, and that thou mightest understand.
9:22. And he instructed me, and he spoke to me and said, “Now, Daniel, I have come forth to teach you and to help you understand.
9:22. And he informed [me], and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Молитва Даниила была поводом к откровению ему о судьбе народа; настоящею же причиною является премудрость Божия, нашедшая благовременным и полезным сообщить Даниилу откровение. Для восприятия его избирается именно он потому, что "он муж желаний" - человек достойный любви Божией.

Сообщенное пророку Даниилу откровение о семидесяти седьминах давало тот самый ответ на его молитву, в каком он нуждался. Даниил просил о прекращении настоящего бедственного состояния евреев. Свою молитву он основывал на пророчества Иеремии. Этот же последний, подобно другим пророкам, не различал в своих речах времени избавления евреев из плена от времени пришествия Мессии, представляя эти события как бы одновременными (Иер 30:8-10, 18-22; гл. 31). Поэтому требовал показать Даниилу, что не тотчас после освобождения евреев из плена начнется и царство Мессии, что до этого пройдет много лет. Это и сообщается Даниилу в откровении о седьминах. Даниил, как видно из его молитвы, (ст. 15, 16, 17, 19), желал блага для своего народа потому, что он был носителем истинного богопочитания: "Тебе ради, Господи". Но Господь предвидел, что евреи отвергнут Мессию, за что по праведному суду Божию сами будут отвергнуты Богом и преданы врагам. И это сообщается пророку, чтобы показать ему, что Царство Божие не вечно будет связано с еврейским народом (А. Рождественский. Откровение Даниилу о 70-и седьминах, ст. 50).
Albert Barnes: Notes on the Bible - 1834
9:22: And he informed me - Hebrew, Gave me intelligence or understanding. That is, about the design of his visit, and about what would be hereafter.
And talked with me - Spake unto me.
O Daniel, I am now come forth to give thee skill - Margin, "make thee skillful of." The Hebrew is, literally, "to make thee skillful, or wise, in understanding." The design was to give him information as to what was to occur.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: he informed: Dan 9:24-27, Dan 8:16, Dan 10:21; Zac 1:9, Zac 1:14, Zac 6:4, Zac 6:5; Rev 4:1
give thee skill and understanding: Heb. make thee skilful of understanding
Carl Friedrich Keil and Franz Delitzsch
9:22
ויּבן, he gave understanding, insight, as Dan 8:16. The words point back to Dan 9:2. First of all Gabriel speaks of the design and the circumstances of his coming. עתּה יצאתי, now, viz., in consequence of thy morning prayer, I am come, sc. from the throne of God. להשׂכּילך בינה, to instruct thee in knowledge. This is more particularly declared in Dan 9:23. At the beginning of Daniel's prayer a word, i.e., a communication from God, came forth, which he brought. דּבר, not a commandment, or the divine commandment to Gabriel to go to Daniel, but a word of God, and particularly the word which he announced to Daniel, Dan 9:24-27. The sentence, "for thou art a man greatly beloved" (חמוּדות = חמוּדות אישׁ, Dan 10:11, Dan 10:19, vir desideriorum, desideratissimus), does not contain the reason for Gabriel's coming in haste, but for the principal thought of the verse, the going forth of the word of God immediately at the beginning of Daniel's prayer. המּראה stands not for revelation, but is the vision, the appearance of the angel by whom the word of God was communicated to the prophet. מראה is accordingly not the contents of the word spoken, but the form for its communication to Daniel. To both - the word and the form of its revelation - Daniel must give heed. This revelation was, moreover, not communicated to him in a vision, but while in the state of natural consciousness.
John Gill
9:22 And he informed me, and talked with me,.... He informed him, by talking with him, of the will of God, to restore the captivity of his people, to rebuild Jerusalem and the temple, and of the coming of the Messiah: or, "he caused me to attend" (n), "and talked with me"; he excited his attention to what he had to say, and caused him to advert to his discourse, in order to understand it:
and said, O Daniel, I am now come forth; just now come from heaven, from the presence of God, and by his order:
to give thee skill and understanding; or, "to instruct thee in understanding" (o); to teach thee the knowledge and give thee the understanding of secret things, which otherwise could not be known; such as particularly the time of the coming of Christ, which the angels themselves knew not till it was revealed; and being made acquainted with it, one of them is employed to make it known to Daniel; who is the only prophet that fixes the exact time of it, and was favoured with this divine and heavenly skill of knowing it, and of being the publisher of it to others.
(n) "attendere fecit", Michaelis. (o) "ad imbuendum te intelligentia", Piscator; "ad docendum te intelligentiam", Micaelis.
Robert Jamieson, A. R. Fausset and David Brown
9:22 to give thee . . . understanding-- Dan 8:16; Dan 8:26 shows that the symbolical vision had not been understood. God therefore now gives "information" directly, instead of by symbol, which required interpretation.
9:239:23: Իսկզբան աղօթից քոց ե՛լ պատգամ, եւ ես եկի պատմել քեզ. զի այր ցանկալի՛ ես դու. արդ՝ ա՛ծ զմտաւ զբանդ, եւ ՚ի մի՛տ առ զտեսիլդ[12230]։ [12230] Յօրինակին՝ բանս. Այր ցանկալի ես դու. կարմրադեղով նշանակի։ Յօրինակին՝ ընդ այլոց ոմանց պակասէր. Ա՛ծ զմտաւ զբանդ, եւ ՚ի մի՛տ առ զտեսիլդ։
23 Քո աղօթքի սկզբից մի պատգամ տրուեց, եւ ես եկայ այն յայտնելու քեզ, քանի որ դու սիրելի մարդ ես: Արդ, մտածի՛ր այդ խօսքի մասին եւ մի՛տքդ պահիր տեսիլքը:
23 Քու աղաչանքիդ սկիզբը պատգամ տրուեցաւ ու ես եկայ որպէս զի պատմեմ, վասն զի դուն Աստուծոյ սիրելին ես։ Ուրեմն պատգամը միտքդ պահէ՛ ու տեսիլքը հասկցի՛ր։
Ի սկզբան աղօթից քոց ել պատգամ, եւ ես եկի պատմել քեզ. զի այր ցանկալի ես դու. արդ ած զմտաւ զբանդ, եւ ի միտ առ զտեսիլդ:

9:23: Իսկզբան աղօթից քոց ե՛լ պատգամ, եւ ես եկի պատմել քեզ. զի այր ցանկալի՛ ես դու. արդ՝ ա՛ծ զմտաւ զբանդ, եւ ՚ի մի՛տ առ զտեսիլդ[12230]։
[12230] Յօրինակին՝ բանս. Այր ցանկալի ես դու. կարմրադեղով նշանակի։ Յօրինակին՝ ընդ այլոց ոմանց պակասէր. Ա՛ծ զմտաւ զբանդ, եւ ՚ի մի՛տ առ զտեսիլդ։
23 Քո աղօթքի սկզբից մի պատգամ տրուեց, եւ ես եկայ այն յայտնելու քեզ, քանի որ դու սիրելի մարդ ես: Արդ, մտածի՛ր այդ խօսքի մասին եւ մի՛տքդ պահիր տեսիլքը:
23 Քու աղաչանքիդ սկիզբը պատգամ տրուեցաւ ու ես եկայ որպէս զի պատմեմ, վասն զի դուն Աստուծոյ սիրելին ես։ Ուրեմն պատգամը միտքդ պահէ՛ ու տեսիլքը հասկցի՛ր։
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9:239:23 В начале моления твоего вышло слово, и я пришел возвестить {его тебе}, ибо ты муж желаний; итак вникни в слово и уразумей видение.
9:23 ἐν εν in ἀρχῇ αρχη origin; beginning τῆς ο the δεήσεώς δεησις petition σου σου of you; your ἐξῆλθε εξερχομαι come out; go out πρόσταγμα προσταγμα from; by κυρίου κυριος lord; master καὶ και and; even ἐγὼ εγω I ἦλθον ερχομαι come; go ὑποδεῖξαί υποδεικνυμι give an example; indicate σοι σοι you ὅτι οτι since; that ἐλεεινὸς ελεεινος pitiful εἶ ειμι be καὶ και and; even διανοήθητι διανοεομαι the πρόσταγμα προσταγμα ordinance
9:23 בִּ bi בְּ in תְחִלַּ֨ת ṯᵊḥillˌaṯ תְּחִלָּה beginning תַּחֲנוּנֶ֜יךָ taḥᵃnûnˈeʸḵā תַּחֲנוּן supplication יָצָ֣א yāṣˈā יצא go out דָבָ֗ר ḏāvˈār דָּבָר word וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i בָּ֣אתִי bˈāṯî בוא come לְ lᵊ לְ to הַגִּ֔יד haggˈîḏ נגד report כִּ֥י kˌî כִּי that חֲמוּדֹ֖ות ḥᵃmûḏˌôṯ חֲמֻדֹות desirables אָ֑תָּה ʔˈāttā אַתָּה you וּ û וְ and בִין֙ vîn בין understand בַּ ba בְּ in † הַ the דָּבָ֔ר ddāvˈār דָּבָר word וְ wᵊ וְ and הָבֵ֖ן hāvˌēn בין understand בַּ ba בְּ in † הַ the מַּרְאֶֽה׃ mmarʔˈeh מַרְאֶה sight
9:23. ab exordio precum tuarum egressus est sermo ego autem veni ut indicarem tibi quia vir desideriorum es tu ergo animadverte sermonem et intellege visionemFrom the beginning of thy prayers the word came forth: and I am come to shew it to thee, because thou art a man of desires: therefore, do thou mark the word, and understand the vision.
23. At the beginning of thy supplications the commandment went forth, and I am come to tell thee; for thou art greatly beloved: therefore consider the matter, and understand the vision.
9:23. At the beginning of your prayers, the message came forth, yet I have come to explain it to you because you are a man who is seeking. Therefore, you must pay close attention to the message and understand the vision.
9:23. At the beginning of thy supplications the commandment came forth, and I am come to shew [thee]; for thou [art] greatly beloved: therefore understand the matter, and consider the vision.
At the beginning of thy supplications the commandment came forth, and I am come to shew [thee]; for thou [art] greatly beloved: therefore understand the matter, and consider the vision:

9:23 В начале моления твоего вышло слово, и я пришел возвестить {его тебе}, ибо ты муж желаний; итак вникни в слово и уразумей видение.
9:23
ἐν εν in
ἀρχῇ αρχη origin; beginning
τῆς ο the
δεήσεώς δεησις petition
σου σου of you; your
ἐξῆλθε εξερχομαι come out; go out
πρόσταγμα προσταγμα from; by
κυρίου κυριος lord; master
καὶ και and; even
ἐγὼ εγω I
ἦλθον ερχομαι come; go
ὑποδεῖξαί υποδεικνυμι give an example; indicate
σοι σοι you
ὅτι οτι since; that
ἐλεεινὸς ελεεινος pitiful
εἶ ειμι be
καὶ και and; even
διανοήθητι διανοεομαι the
πρόσταγμα προσταγμα ordinance
9:23
בִּ bi בְּ in
תְחִלַּ֨ת ṯᵊḥillˌaṯ תְּחִלָּה beginning
תַּחֲנוּנֶ֜יךָ taḥᵃnûnˈeʸḵā תַּחֲנוּן supplication
יָצָ֣א yāṣˈā יצא go out
דָבָ֗ר ḏāvˈār דָּבָר word
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
בָּ֣אתִי bˈāṯî בוא come
לְ lᵊ לְ to
הַגִּ֔יד haggˈîḏ נגד report
כִּ֥י kˌî כִּי that
חֲמוּדֹ֖ות ḥᵃmûḏˌôṯ חֲמֻדֹות desirables
אָ֑תָּה ʔˈāttā אַתָּה you
וּ û וְ and
בִין֙ vîn בין understand
בַּ ba בְּ in
הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
וְ wᵊ וְ and
הָבֵ֖ן hāvˌēn בין understand
בַּ ba בְּ in
הַ the
מַּרְאֶֽה׃ mmarʔˈeh מַרְאֶה sight
9:23. ab exordio precum tuarum egressus est sermo ego autem veni ut indicarem tibi quia vir desideriorum es tu ergo animadverte sermonem et intellege visionem
From the beginning of thy prayers the word came forth: and I am come to shew it to thee, because thou art a man of desires: therefore, do thou mark the word, and understand the vision.
9:23. At the beginning of your prayers, the message came forth, yet I have come to explain it to you because you are a man who is seeking. Therefore, you must pay close attention to the message and understand the vision.
9:23. At the beginning of thy supplications the commandment came forth, and I am come to shew [thee]; for thou [art] greatly beloved: therefore understand the matter, and consider the vision.
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jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:23: At the beginning of thy supplications - We are not informed at what time Daniel began to pray, but as remarked above, it is most natural to suppose that he devoted the day to prayer, and had commenced these solemn acts of devotion in the morning.
The commandment came forth - Margin, "word." That is, the word of God. This evidently means, in heaven; and the idea is, that as soon as he began to pray a command was issued from God to Gabriel that he should visit Daniel, and convey to him the important message respecting future events. It is fair to conclude that he had at once left heaven in obedience to the order, and on this high embassage, and that he had passed over the amazing distance between heaven and earth in the short time during which Daniel was engaged in prayer. If so, and if heaven - the peculiar seat of God, the dwelling-place of angels and of the just - is beyond the region of the fixed stars, some central place in this vast universe, then this may give us some idea of the amazing rapidity with which celestial beings may move. It is calculated that there are stars so remote from our earth, that their light would not travel down to us for many thousand years. If so, how much more rapid may be the movements of celestial beings than even light; perhaps more than that of the lightning's flash - than the electric fluid on telegraphic wires - though "that" moves at the rate of more than 200, 000 miles in a second. Compare Dick's "Philosophy of a Future State," p. 220. "During the few minutes employed in uttering this prayer," says Dr. Dick, "this angelic messenger descended from the celestial regions to the country of Babylonia. This was a rapidity of motion surpassing the comprehension of the most vigorous imagination, and far exceeding even the amazing velocity of light." With such a rapidity it may be our privilege yet to pass from world to world on errands of mercy and love, or to survey in distant parts of the universe the wonderful works of God.
And I am come to show thee - To make thee acquainted with what will yet be.
For thou" art "greatly beloved - Margin, as in Hebrew, "a man of desires." That is, he was one whose happiness was greatly desired by God; or, a man of God's delight; that is, as in our version, greatly beloved. It was on this account that his prayer was heard, and that God sent to him this important message respecting what was to come.
Therefore understand the matter - The matter respecting what was yet to occur in regard to his people.
And consider the vision - This vision - the vision of future things which he was now about to present to his view. From this passage, describing the appearance of Gabriel to Daniel, we may learn,
(a) That our prayers, if sincere, are heard in heaven "as soon" as they are offered. They enter at once into the ears of God, and he regards them at the instant.
(b) A command, as it were, may be at once issued to answer them - "as if" he directed an angel to bear the answer at once.
(c) The angels are ready to hasten down to men, to communicate the will of God. Gabriel came evidently with pleasure on his embassage, and to a benevolent being anywhere there is nothing more grateful than to be commissioned to bear glad tidings to others. Possibly that may be a part of the employment of the righteous foRev_er.
(d) The thought is an interesting one, if we are permitted to entertain it, that good angels may be constantly employed as Gabriel was; that whenever prayer is offered on earth they may be commissioned to bring answers of peace and mercy, or despatched to render aid, and that thus the universe may be constantly traversed by these holy beings ministering to those who are "heirs of salvation," Heb 1:1, Heb 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: the beginning: Dan 10:12
commandment: Heb. word
for: Dan 10:11, Dan 10:19; Luk 1:28
greatly beloved: Heb. a man of desires, Sol 7:10; Eze 24:16, Eze 26:12 *marg.
understand: Mat 24:15
John Gill
9:23 At the beginning of thy supplications,.... As soon as ever he began to pray. This circumstance shows how ready the Lord is to hear the prayers of his people; and yet it was not owing to the prayers of the prophet, and to any intrinsic virtue or merit in them that the Lord did what he afterwards declares should be done; and, besides, more is revealed and promised than Daniel asked for:
the commandment came forth; either the order from the Lord to the angel, dispatching him on this errand to the prophet, to acquaint him with his mind and will; or the proclamation of Cyrus, to let the people of the Jews go free, and go up to Jerusalem to build their city and temple, published that morning, just about the time Daniel began to pray, the seventy years' captivity being completely finished; see Dan 9:25,
and I am come to show thee; for thou art greatly beloved; or, "art desires" (p); all desire, exceedingly desired; very lovely, amiable, and delightful, in the sight of God, and all good men: or, "that thou art greatly beloved" (q); thus the angel came from God, out of heaven, to show it to him, to make it appear that he was highly in the favour of God, in that he made known his secrets to him:
therefore understand the matter; or "word" (r); attend to the word; advert to the form of speaking used, and labour to get the knowledge of it:
and consider the vision; this vision, as Japhet; the following vision or prophecy of the seventy weeks; think of it well, as being a matter of great importance and consequence.
(p) "desideria", Michaelis; "vir desideriorum", Pagninus, Munster, Piscator; so Ben Melech. (q) "quod dilectus tu sis", Cocceius; "quod desideria tu sis", Michaelis. (r) "in verbo", Montanus; "verbum", Pagninus; "ipsum verbum", Junius & Tremellius; "sermonem", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
9:23 At the beginning of thy supplications, &c.--The promulgation of the divine decree was made in heaven to the angels as soon as Daniel began to pray.
came forth--from the divine throne; so Dan 9:22.
thou art greatly beloved--literally, "a man of desires" (compare Ezek 23:6, Ezek 23:12); the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was "greatly beloved" of God.
the vision--the further revelation as to Messiah in connection with Jeremiah's prophecy of seventy years of the captivity. The charge to "understand" is the same as in Mt 24:15, where Rome primarily, and Antichrist ultimately, is referred to (compare Note, see on Dan 9:27).
9:249:24: Եւթանասուն եւթներորդք համառօտեցան ՚ի վերայ ժողովրդեան քոյ, եւ ՚ի վերայ քաղաքին սրբոյ. ՚ի վախճանել մեղաց, եւ ՚ի կնքել անօրէնութեանց, եւ ՚ի ջնջել անիրաւութեանց, եւ ՚ի քաւել ամպարշտութեանց, եւ ՚ի գա՛լ յաւիտենական արդարութեանն. եւ ՚ի կնքել տեսլեան եւ մարգարէի. եւ յօծանել սրբութեան սրբութեանցն։
24 Մէկ եօթանասունեօթնեակ է սահմանուած քո ժողովրդի եւ սուրբ քաղաքի վրայ, որպէսզի վերջ գտնեն մեղքերը, աւարտուեն անօրէնութիւնները, ջնջուեն անիրաւութիւնները, ներուեն ամբարշտութիւնները, եւ գայ յաւիտենական արդարութիւնը, որպէսզի իրականանայ տեսիլքն ու մարգարէութիւնը, օծուի Սրբութիւն սրբոցը,
24 Յանցանքը վերջացնելու ու մեղքը հատցնելու եւ անօրէնութիւնը քաւելու ու յաւիտենական արդարութիւնը բերելու եւ տեսիլքն ու մարգարէութիւնը կնքելու ու սուրբերուն Սուրբը օծելու համար՝ քու ժողովուրդիդ ու սուրբ քաղաքին համար եօթանասուն եօթնեակ որոշուած է։
Եւթանասուն եւթներորդք [169]համառօտեցան ի վերայ ժողովրդեան քո եւ ի վերայ քաղաքին սրբոյ, ի վախճանել մեղաց, եւ ի կնքել անօրէնութեանց, [170]եւ ի ջնջել անիրաւութեանց,`` եւ ի քաւել ամպարշտութեանց, եւ ի գալ յաւիտենական արդարութեանն, եւ ի կնքել տեսլեան եւ մարգարէի, եւ յօծանել [171]սրբութեան սրբութեանցն:

9:24: Եւթանասուն եւթներորդք համառօտեցան ՚ի վերայ ժողովրդեան քոյ, եւ ՚ի վերայ քաղաքին սրբոյ. ՚ի վախճանել մեղաց, եւ ՚ի կնքել անօրէնութեանց, եւ ՚ի ջնջել անիրաւութեանց, եւ ՚ի քաւել ամպարշտութեանց, եւ ՚ի գա՛լ յաւիտենական արդարութեանն. եւ ՚ի կնքել տեսլեան եւ մարգարէի. եւ յօծանել սրբութեան սրբութեանցն։
24 Մէկ եօթանասունեօթնեակ է սահմանուած քո ժողովրդի եւ սուրբ քաղաքի վրայ, որպէսզի վերջ գտնեն մեղքերը, աւարտուեն անօրէնութիւնները, ջնջուեն անիրաւութիւնները, ներուեն ամբարշտութիւնները, եւ գայ յաւիտենական արդարութիւնը, որպէսզի իրականանայ տեսիլքն ու մարգարէութիւնը, օծուի Սրբութիւն սրբոցը,
24 Յանցանքը վերջացնելու ու մեղքը հատցնելու եւ անօրէնութիւնը քաւելու ու յաւիտենական արդարութիւնը բերելու եւ տեսիլքն ու մարգարէութիւնը կնքելու ու սուրբերուն Սուրբը օծելու համար՝ քու ժողովուրդիդ ու սուրբ քաղաքին համար եօթանասուն եօթնեակ որոշուած է։
zohrab-1805▾ eastern-1994▾ western am▾
9:249:24 Семьдесят седмин определены для народа твоего и святаго города твоего, чтобы покрыто было преступление, запечатаны были грехи и заглажены беззакония, и чтобы приведена была правда вечная, и запечатаны были видение и пророк, и помазан был Святый святых.
9:24 ἑβδομήκοντα εβδομηκοντα seventy ἑβδομάδες εβδομας judge; decide ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population σου σου of you; your καὶ και and; even ἐπὶ επι in; on τὴν ο the πόλιν πολις city Σιων σιων Siōn; Sion συντελεσθῆναι συντελεω consummate; finish τὴν ο the ἁμαρτίαν αμαρτια sin; fault καὶ και and; even τὰς ο the ἀδικίας αδικια injury; injustice σπανίσαι σπανιζω and; even ἀπαλεῖψαι απαλειφω the ἀδικίας αδικια injury; injustice καὶ και and; even διανοηθῆναι διανοεομαι the ὅραμα οραμα vision καὶ και and; even δοθῆναι διδωμι give; deposit δικαιοσύνην δικαιοσυνη rightness; right standing αἰώνιον αιωνιος eternal; of ages καὶ και and; even συντελεσθῆναι συντελεω consummate; finish τὸ ο the ὅραμα οραμα vision καὶ και and; even εὐφρᾶναι ευφραινω celebrate; cheer ἅγιον αγιος holy ἁγίων αγιος holy
9:24 שָׁבֻעִ֨ים šāvuʕˌîm שָׁבוּעַ week שִׁבְעִ֜ים šivʕˈîm שֶׁבַע seven נֶחְתַּ֥ךְ neḥtˌaḵ חתך be determined עַֽל־ ʕˈal- עַל upon עַמְּךָ֣׀ ʕammᵊḵˈā עַם people וְ wᵊ וְ and עַל־ ʕal- עַל upon עִ֣יר ʕˈîr עִיר town קָדְשֶׁ֗ךָ qoḏšˈeḵā קֹדֶשׁ holiness לְ lᵊ לְ to כַלֵּ֨א ḵallˌē כלה be complete הַ ha הַ the פֶּ֜שַׁע ppˈešaʕ פֶּשַׁע rebellion וּו *û וְ and לְל *lᵊ לְ to הָתֵ֤םחתם *hāṯˈēm תמם be complete חַטָּאת֙חטאות *ḥaṭṭāṯ חַטָּאת sin וּ û וְ and לְ lᵊ לְ to כַפֵּ֣ר ḵappˈēr כפר cover עָוֹ֔ן ʕāwˈōn עָוֹן sin וּ û וְ and לְ lᵊ לְ to הָבִ֖יא hāvˌî בוא come צֶ֣דֶק ṣˈeḏeq צֶדֶק justice עֹֽלָמִ֑ים ʕˈōlāmˈîm עֹולָם eternity וְ wᵊ וְ and לַ la לְ to חְתֹּם֙ ḥᵊttˌōm חתם seal חָזֹ֣ון ḥāzˈôn חָזֹון vision וְ wᵊ וְ and נָבִ֔יא nāvˈî נָבִיא prophet וְ wᵊ וְ and לִ li לְ to מְשֹׁ֖חַ mᵊšˌōₐḥ משׁח smear קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָֽדָשִֽׁים׃ qˈoḏāšˈîm קֹדֶשׁ holiness
9:24. septuaginta ebdomades adbreviatae sunt super populum tuum et super urbem sanctam tuam ut consummetur praevaricatio et finem accipiat peccatum et deleatur iniquitas et adducatur iustitia sempiterna et impleatur visio et prophetes et unguatur sanctus sanctorumSeventy weeks are shortened upon thy people, and upon thy holy city, that transgression may be finished, and sin may have an end, and iniquity may be abolished; and everlasting justice may be brought; and vision and prophecy may be fulfilled; and the Saint of saints may be anointed.
24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
9:24. Seventy weeks of years are concentrated on your people and on your holy city, so that transgression shall be finished, and sin shall reach an end, and iniquity shall be wiped away, and so that everlasting justice shall be brought in, and vision and prophecy shall be fulfilled, and the Saint of saints shall be anointed.
9:24. 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.
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:

9:24 Семьдесят седмин определены для народа твоего и святаго города твоего, чтобы покрыто было преступление, запечатаны были грехи и заглажены беззакония, и чтобы приведена была правда вечная, и запечатаны были видение и пророк, и помазан был Святый святых.
9:24
ἑβδομήκοντα εβδομηκοντα seventy
ἑβδομάδες εβδομας judge; decide
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
Σιων σιων Siōn; Sion
συντελεσθῆναι συντελεω consummate; finish
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
καὶ και and; even
τὰς ο the
ἀδικίας αδικια injury; injustice
σπανίσαι σπανιζω and; even
ἀπαλεῖψαι απαλειφω the
ἀδικίας αδικια injury; injustice
καὶ και and; even
διανοηθῆναι διανοεομαι the
ὅραμα οραμα vision
καὶ και and; even
δοθῆναι διδωμι give; deposit
δικαιοσύνην δικαιοσυνη rightness; right standing
αἰώνιον αιωνιος eternal; of ages
καὶ και and; even
συντελεσθῆναι συντελεω consummate; finish
τὸ ο the
ὅραμα οραμα vision
καὶ και and; even
εὐφρᾶναι ευφραινω celebrate; cheer
ἅγιον αγιος holy
ἁγίων αγιος holy
9:24
שָׁבֻעִ֨ים šāvuʕˌîm שָׁבוּעַ week
שִׁבְעִ֜ים šivʕˈîm שֶׁבַע seven
נֶחְתַּ֥ךְ neḥtˌaḵ חתך be determined
עַֽל־ ʕˈal- עַל upon
עַמְּךָ֣׀ ʕammᵊḵˈā עַם people
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
עִ֣יר ʕˈîr עִיר town
קָדְשֶׁ֗ךָ qoḏšˈeḵā קֹדֶשׁ holiness
לְ lᵊ לְ to
כַלֵּ֨א ḵallˌē כלה be complete
הַ ha הַ the
פֶּ֜שַׁע ppˈešaʕ פֶּשַׁע rebellion
וּו
וְ and
לְל
*lᵊ לְ to
הָתֵ֤םחתם
*hāṯˈēm תמם be complete
חַטָּאת֙חטאות
*ḥaṭṭāṯ חַטָּאת sin
וּ û וְ and
לְ lᵊ לְ to
כַפֵּ֣ר ḵappˈēr כפר cover
עָוֹ֔ן ʕāwˈōn עָוֹן sin
וּ û וְ and
לְ lᵊ לְ to
הָבִ֖יא hāvˌî בוא come
צֶ֣דֶק ṣˈeḏeq צֶדֶק justice
עֹֽלָמִ֑ים ʕˈōlāmˈîm עֹולָם eternity
וְ wᵊ וְ and
לַ la לְ to
חְתֹּם֙ ḥᵊttˌōm חתם seal
חָזֹ֣ון ḥāzˈôn חָזֹון vision
וְ wᵊ וְ and
נָבִ֔יא nāvˈî נָבִיא prophet
וְ wᵊ וְ and
לִ li לְ to
מְשֹׁ֖חַ mᵊšˌōₐḥ משׁח smear
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָֽדָשִֽׁים׃ qˈoḏāšˈîm קֹדֶשׁ holiness
9:24. septuaginta ebdomades adbreviatae sunt super populum tuum et super urbem sanctam tuam ut consummetur praevaricatio et finem accipiat peccatum et deleatur iniquitas et adducatur iustitia sempiterna et impleatur visio et prophetes et unguatur sanctus sanctorum
Seventy weeks are shortened upon thy people, and upon thy holy city, that transgression may be finished, and sin may have an end, and iniquity may be abolished; and everlasting justice may be brought; and vision and prophecy may be fulfilled; and the Saint of saints may be anointed.
9:24. Seventy weeks of years are concentrated on your people and on your holy city, so that transgression shall be finished, and sin shall reach an end, and iniquity shall be wiped away, and so that everlasting justice shall be brought in, and vision and prophecy shall be fulfilled, and the Saint of saints shall be anointed.
9:24. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Откровение начинается с определения продолжительности того периода, в течение которого совершатся возвещаемые далее события. Он равняется семидесяти седьминам ("шабуим"). Шабуа буквально значит: "седьмеричное время", "седьмина", т. е. время, состоящее из семи частей безотносительно к тому, каковы эти части. В зависимости от подобной неопределенности данного термина определение продолжительности седьмины, а следовательно и всего периода, не отличается однообразием.

И прежде выражение "шабуа" употребляется в некоторых местах Священного Писания (Быт 29:27, 28; Лев 12:5; Чис 28:26; Втор 16:9, 10, 16) и у самого прор. Даниила (10:2-3) в значении недели. Но в данном месте (9:24-26) оно не может быть понимаемо в этом смысле прежде всего потому, что относимые к пороку 70-и седьмин события не могли совершиться в такой короткий срок, как 490: дней.

Во-вторых, говоря в 10: гл. о седьминах в смысле недель, Даниил называет их не просто "седьминами", а "седьминами дней". Так же точно выразился бы он и в 9: гл., если бы и здесь имел ввиду под седьминой неделю. Нельзя ограничивать продолжительность седьмины месяцем, так как месяцы представляли на востоке весьма неустойчивую единицу счисления: одни были короче, другие длиннее. Кроме того, период в 490: месяцев (около 41: года) короток для того, чтобы в течение его совершились такие события, как построение города и храма, разрушение их и т. д. Более естественно понимание седьмины в значение семилетия. Такого взгляда держатся древние христианские толковники: Климент Александрийский, Ипполит Римский, Тертуллиан, Кирилл Иерусалимский, Иоанн Златоуст; еврейские ученые Саадиа Гаон, Раши, Ибн-Езра, средневековые экзегеты и большинство новейших.

Не противоречит такое исчисление седьмины и Священному Писанию. Седьмину в смысле семи лет представлял субботний юбилейный год (Лев 25:2-4; 26:34-35, 43), прямо называемый "субботою лет" (Лев 25:8). При равенстве седьмины семи годам период в 70: седьмин составит 490: лет. Они, говорит далее откровение, определены (буквально с еврейского "нехгак" - отрезаны, отсечены) для народа твоего и святого города твоего, т. е. имеющие совершиться в течение их события будут иметь ближайшее отношение к народу еврейскому. Вслед за указанием продолжительности периода выясняется его цель, - описываются те блага, которые он принесет с собою.

70: седьмин определены прежде всего для того, чтобы "покрыто было преступление", буквально с еврейского "лекалле гаппеша" - "окончено преступление". При конце семидесяти седьмин будет прекращен грех, окончится его власть, могущество над людьми. И так как "пеша" значит "преступление закона Божия", "отступление от Бога и Его заповедей", то все рассматриваемое выражение применяется к искуплению Христом первородного греха, который состоял в нарушении человеком заповеди Божией, отступлении от Бога. Из древних писателей такого взгляда держатся Василий Селевкийский.

70: седьмин назначены далее для того, чтобы "запечатаны были грехи". Образ запечатания употребляется в Священном Писании, во-первых, для выражения прекращения свободы действия известного лица (Иов 37:7), ограничения свободы пользования известным предметом (Дан 12:4, 9; Иов 9:7; Мф 27:66).

Кроме того, тот же самый образ обозначает присвоение предмета, признание его своим (Ин 6:27; Еф 1:13; 2: Кор 1:22). Но подобного значения в данном случае он иметь не может; оно стоит в противоречии с предшествующим выражением: "окончить преступление". Естественнее понимать "запечатание" в смысле прекращения свободы действия. Запечатать грехи - значит прекратить их власть над людьми, обуздать их силу. С пришествием Христа уничтожен первородный грех, а вместе с ним обузданы и греховные влечения человека (1: Ин 3:9; Рим 6). Грехи запечатаны, ослаблены, а не уничтожены, как первородный грех, так как человеку дана только благодать, помогающая ему бороться против греховных влечений, которые в нем живут и действуют.

Дальнейшая фраза синодального чтения: "заглажены беззакония" представляет перевод еврейского выражения: "лекаппер авон". "Лекаппер" происходит от "кафар" - покрывать, а в отношении к грехам - очищать их посредством жертвы, искуплять. "Авон" значит "извращенность", "греховность", а затем "виновность за грехи". Сообразно с этим "лекаппер авон" значит искупить вину. По мнению отцов и учителей церкви, данное выражение говорит о самом акте искупления - жертве Христовой, результатом которой было уничтожение первородного греха и обуздание отдельных греховных влечений человека.

С отрицательной стороны период в 70: седьмин характеризуется уничтожением первородного греха и ослаблением силы греховных влечений, с положительной - "приведением правды вечной". Судя по контексту, "правда вечная" имеет сменить греховное состояние людей. Сообразно с этим под ней разумеется состояние человека "оправданного", состояние под благодатью, свободное от греха, жизнь по законам и заповедям Божиим, требуемая правдой Божией (1: Пет 2:24; Рим 5:1, 9, 18-21; 6:18-20). Таков новозаветный смысл "правды" - "dikaiosunh"; таков же смысл и ветхозаветной "цедек" в приложении к мессианскому времени (Пс 84:11, 12, 14; Ис 53:11; Иер 23:6: и т. п.). Правда называется "вечной" по вечности своего Начала и Источника - Бога, а также и потому, это на земле она будет пребывать вечно. Водворение на земле "вечной правды" должно сопровождаться наложением печати на видение и пророчество, - "запечатаны были видение и пророк", т. е. прекращением дальнейшего продолжения ветхозаветного пророческого дара, ветхозаветных пророческих предвещаний и видений, предметом которых и служило уничтожение на земле зла и водворение правды.

Носители и провозвестники ветхозаветного откровения - пророки - были помазанниками. Но с прекращением пророчеств прекратится и помазание возвещавших их лиц; оно сменится помазанием "Святаго святых": "и помазан был Святый святых". Большинство толкователей святоотеческого времени разумеют под "Святым святых" Мессию, а под помазанием - или Его Божество, как Евсевий Кесарийский, Афанасий Великий, или помазание Его человечества Духом Святым, как Климент Александрийский, блаженный Феодорит и Аммоний.

К Мессии относят рассматриваемое выражение и еврейские экзегеты, - Ибн-Езра и Абарбанел. В новейшее же время не находят возможным согласиться с подобным пониманием, так как оно не совместимо со смыслом еврейского выражения "кодеш кодашим" ("Святый святых"). В Священном Писании этим именем называются почти исключительно предметы, но не лица. Прежде всего, так называется отделение скинии и храма, где стоял ковчег Завета (Исх 26:33, 34; 3: Цар 6:16; 7:50; 8:6; 1: Пар 6:49: и т. п.), затем жертвенник всесожжения (Исх 29:37; 40:10) и курения (Исх 30:10), далее - все сосуды и принадлежности скинии (Исх 30:28-29), все жертвы, приносимые в ней (Лев 2:3, 10; 6:17, 25, 29; 7:1, 6). У пророка Иезекииля именем "кодеш кодашим" называется святилище (45:3) и все пространство на вершине горы вокруг нового храма (Иез 43:12). Единственным местом, где "кодеш кодашим" употребляется, по-видимому, о лицах, является 1: Пар 23:13: "Аарон был отделен, чтобы посвятить его во святое святых". Но у LXX данное место читается иначе: "еже освящати святая святых". И греческому чтению отдается в экзегетической литературе предпочтение перед еврейским.

Ввиду такого значения термина "кодеш кодашим" новейшие экзегеты относят рассматриваемое выражение к основанной Иисусом Христом Церкви, ссылаясь в доказательство этого, между прочим, на то, что образ храма всегда употребляется для выражения понятия о Церкви и никогда не обозначает лица Мессии (Пс 14:1; 22:6; 62:3: и т. п.). Но так как Церковь, тело Христово (Рим 12:5; 1: Кор 6:15; 12:12, 13, 27; Еф 4:4; 5:30), не отделима от Своей Главы - Иисуса Христа, то естественнее относить слова "кодеш кодашим" как ко Христу, так и Его Церкви (А. Рождественский). Помазание Cвятого Cвятых есть сообщение Духа Божия, приобщение Божеству (1: Цар 10:1-6; 16:13, 14; Деян 10:38; 1: Ин 2:20; 2: Кор 1:21-22). Глава Церкви Христос носил такое помазание Божества в Своем воплощении и принял сугубое помазание в крещении; через Него же, как главу, приобщается Божеству Церковь, а отдельные ее члены получают помазание в таинствах.
Adam Clarke: Commentary on the Bible - 1831
9:24: Seventy weeks are determined - This is a most important prophecy, and has given rise to a variety of opinions relative to the proper mode of explanation; but the chief difficulty, if not the only one, is to find out the time from which these seventy weeks should be dated. What is here said by the angel is not a direct answer to Daniel's prayer. He prays to know when the seventy weeks of the captivity are to end. Gabriel shows him that there are seventy weeks determined relative to a redemption from another sort of captivity, which shall commence with the going forth of the edict to restore and rebuild Jerusalem, and shall terminate with the death of Messiah the Prince, and the total abolition of the Jewish sacrifices. In the four following verses he enters into the particulars of this most important determination, and leaves them with Daniel for his comfort, who has left them to the Church of God for the confirmation of its faith, and a testimony to the truth of Divine revelation. They contain the fullest confirmation of Christianity, and a complete refutation of the Jewish cavils and blasphemies on this subject.
Of all the writers I have consulted on this most noble prophecy, Dean Prideaux appears to me the most clear and satisfactory. I shall therefore follow his method in my explanation, and often borrow his words.
Seventy weeks are determined - The Jews had Sabbatic years, Lev 25:8, by which their years were divided into weeks of years, as in this important prophecy, each week containing seven years. The seventy weeks therefore here spoken of amount to four hundred and ninety years.
In Dan 9:24 there are six events mentioned which should be the consequences of the incarnation of our Lord: -
I. To finish (לכלא lechalle, to restrain), the transgression which was effected by the preaching of the Gospel, and pouring out of the Holy Ghost among men.
II. To make an end of sins; rather ולהתם חטאות ulehathem chataoth, "to make an end of sin-offerings," which our Lord did when he offered his spotless soul and body on the cross once for all.
III. To make reconciliation (ולכפר ulechapper, "to make atonement or expiation") for iniquity; which he did by the once offering up of himself.
IV. To bring in everlasting righteousness, צדק עלמים tsedek olamim, that is, "the righteousness, or righteous One, of ages;" that person who had been the object of the faith of mankind, and the subject of the predictions of the prophets through all the ages of the world.
V. To seal up (ולחתם velachtom, "to finish or complete") the vision and prophecy; that is, to put an end to the necessity of any farther revelations, by completing the canon of Scripture, and fulfilling the prophecies which related to his person, sacrifice, and the glory that should follow.
VI. And to anoint the Most Holy, קדש קדשים kodesh kodashim, "the Holy of holies." משיח mashach, to anoint, (from which comes משיח mashiach, the Messiah, the anointed one), signifies in general, to consecrate or appoint to some special office. Here it means the consecration or appointment of our blessed Lord, the Holy One of Israel, to be the Prophet, Priest, and King of mankind.
Albert Barnes: Notes on the Bible - 1834
9:24: Seventy weeks are determined - Here commences the celebrated prophecy of the seventy weeks - a portion of Scripture Which has excited as much attention, and led to as great a variety of interpretation, as perhaps any other. Of this passage, Professor Stuart ("Hints on the Interpretation of Prophecy," p. 104) remarks, "It would require a volume of considerable magnitude even to give a history of the ever-varying and contradictory opinions of critics respecting this "locus vexatissimus; "and perhaps a still larger one to establish an exegesis which would stand. I am fully of opinion, that no interpretation as yet published will stand the test of thorough grammatico-historical criticism; and that a candid, and searching, and thorough "critique" here is still a "desideratum." May some expositor, fully adequate to the task, speedily appear!" After these remarks of this eminent Biblical scholar, it is with no great confidence of success that I enter on the exposition of the passage.
Yet, perhaps, though "all" difficulties may not be removed, and though I cannot hope to contribute anything "new" in the exposition of the passage, something may be written which may relieve it of some of the perplexities attending it, and which may tend to show that its author was under the influence of Divine inspiration. The passage may be properly divided into two parts. The first, in Dan 9:24, contains a "general" statement of what would occur in the time specified - the seventy weeks; the second, Dan 9:25-27, contains a "particular" statement of the manner in which that would be accomplished. In this statement, the whole time of the seventy weeks is broken up into three smaller portions of seven, sixty-two, and one - designating evidently some important epochs or periods Dan 9:25, and the last one week is again subdivided in such a way, that, while it is said that the whole work of the Messiah in confirming the covenant would occupy the entire week, yet that he would be cut off in the middle of the week, Dan 9:27.
In the "general" statement Dan 9:24 it is said that there was a definite time - seventy weeks - during which the subject of the prediction would be accomplished; that is, during which all that was to be done in reference to the holy city, or in the holy city, to finish the transgression, to make an end of sin, etc., would be effected. The things specified in this verse are "what was to be done," as detailed more particularly in the subsequent verses. The design in this verse seems to have been to furnish a "general" statement of what was to occur in regard to the holy city - of that city which had been selected for the peculiar purpose of being a place where an atonement was to be made for human transgression. It is quite clear that when Daniel set apart this period for prayer, and engaged in this solemn act of devotion, his design was not to inquire into the ultimate events which would occur in Jerusalem, but merely to pray that the purpose of God, as predicted by Jeremiah, respecting the captivity of the nation, and the rebuilding of the city and temple, might be accomplished. God took occasion from this, however, not only to give an implied assurance about the accomplishment of these purposes, but also to state in a remarkable manner the "whole" ultimate design respecting the holy city, and the great event which was ever onward to characterize it among the cities of the world. In the consideration of the whole passage Dan 9:24-27, it will be proper, first, to examine into the literal meaning of the words and phrases, and then to inquire into the fulfillment.
Seventy weeks - שׁבעים שׁבעים shâ bu‛ı̂ ym shı̂ b‛ı̂ ym. Vulgate, Septuaginta hebdomades. So Theodotion, Ἑβδομήκοντα ἑβδομάδες Hebdomē konta hebdomades. Prof. Stuart ("Hints," p. 82) renders this "seventy sevens;" that is, seventy times seven years: on the ground that the word denoting "weeks" in the Hebrew is not שׁבעים shâ bu‛ı̂ ym, but שׁבעות shâ bu‛ ô th. "The form which is used here," says he, "which is a regular masculine plural, is no doubt purposely chosen to designate the plural of seven; and with great propriety here, inasmuch as there are many sevens which are to be joined together in one common sum. Daniel had been meditating on the close of the seventy "years" of Hebrew exile, and the angel now discloses to him a new period of "seventy times seven," in which still more important events are to take place. Seventy sevens, or (to use the Greek phraseology), "seventy heptades," are determined upon thy people.
Heptades of what? Of days, or of years? No one can doubt what the answer is. Daniel had been making diligent search respecting the seventy "years;" and, in such a connection, nothing but seventy heptades of years could be reasonably supposed to be meant by the angel." The inquiry about the "gender" of the word, of which so much has been said (Hengstenberg, "Chris." ii. 297), does not seem to be very important, since the same result is reached whether it be rendered "seventy sevens," or "seventy weeks." In the former ease, as proposed by Prof. Stuart, it means seventy sevens of "years," or 490 years; in the other, seventy "weeks" of years; that is, as a "week of years" is seven years, seventy such weeks, or as before, 490 years. The usual and proper meaning of the word used here, however - שׁבוּע shâ bû a‛ a is a "seven," ἐβδομάς hebdomas, i. e., a week. - Gesenius, "Lexicon" From the "examples" where the word occurs it would seem that the masculine or the feminine forms were used indiscriminately.
The word occurs only in the following passages, in all of which it is rendered "week," or "weeks," except in Eze 45:21, where it is rendered "seven," to wit, days. In the following passages the word occurs in the masculine form plural, Dan 9:24-26; Dan 10:2-3; in the following in the feminine form plural, Exo 34:22; Num 28:26; Deu 16:9-10, Deu 16:16; Ch2 8:13; Jer 5:24; Eze 45:21; and in the following in the singular number, common gender, rendered "week," Gen 29:27-28, and in the dual masculine in Lev 12:5, rendered "two weeks." From these passages it is evident that nothing certain can be determined about the meaning of the word from its gender. It would seem to denote "weeks," periods of seven days - "hebdomads" - in either form, and is doubtless so used here. The fair translation would be, weeks seventy are determined; that is, seventy times seven days, or four hundred and ninety "days." But it may be asked here, whether this is to be taken literally, as denoting four hundred and ninety days? If not, in what sense is it to be understood? and why do we understand it in a different sense? It is clear that it must be explained literally as denoting four hundred and ninety "days," or that these days must stand for years, and that the period is four hundred and ninety "years." That this latter is the true interpretation, as it has been held by all commentators, is apparent from the following considerations:
(a) This is not uncommon in the prophetic writings. See the notes at Dan 7:24-28. (See also Editor's Preface to volume on Rev_elation.)
(b) Daniel had been making inquiry respecting the seventy "years," and it is natural to suppose that the answer of the angel would have respect to "years" also; and, thus understood, the answer would have met the inquiry pertinently - " not seventy years, but a week of years - seven times seventy years." Compare Mat 18:21-22. "In such a connection, nothing but seventy heptades of years could be reasonably supposed to be meant by the angel." - Prof. Stuart's "Hints," etc., p. 82.
(c) Years, as Prof. Stuart remarks, are the measure of all considerable periods of time. When the angel speaks, then, in reference to certain events, and declares that they are to take place during "seventy heptades," it is a matter of course to suppose that he means years.
(d) The circumstances of the case demand this interpretation. Daniel was seeking comfort in view of the fact that the city and temple had been desolate now for a period of seventy years. The angel comes to bring him consolation, and to give him assurances about the rebuilding of the city, and the great events that were to occur there. But what consolation would it be to be told that the city would indeed be rebuilt, and that it would continue seventy ordinary weeks - that is, a little more than a year, before a new destruction would come upon it? It cannot well be doubted, then, that by the time here designated, the angel meant to refer to a period of four hundred and ninety years; and if it be asked why this number was not literally and exactly specified in so many words, instead of choosing a mode of designation comparatively so obscure, it may be replied,
(1) that the number "seventy" was employed by Daniel as the time respecting which he was making inquiry, and that there was a propriety that there should be a reference to that fact in the reply of the angel - "one" number seventy had been fulfilled in the desolations of the city, there would be "another" number seventy in the events yet to occur;
(2) this is in the usual prophetic style, where there is, as Hengstenberg remarks ("Chris." ii. 299), often a "concealed definiteness." It is usual to designate numbers in this way.
(3) The term was sufficiently clear to be understood, or is, at all events, made clear by the result. There is no reason to doubt that Daniel would so understand it, or that it would be so interpreted, as fixing in the minds of the Jewish people the period when the Messiah was about to appear. The meaning then is, that there would be a period of four hundred and ninety years, during which the city, after the order of the rebuilding should go forth Dan 9:25, until the entire consummation of the great object for which it should be rebuilt: and that then the purpose would be accomplished, and it would be given up to a greater ruin. There was to be this long period in which most important transactions were to occur in the city.
Are determined - The word used here (נחתך nechettak from חתך châ tak) occurs nowhere else in the Scriptures. It properly means, according to Gesenius, to cut off, to divide; and hence, to deterinine, to destine, to appoint. Theodotion renders it, sunetmeetheesan - are cut off, decided, defined. The Vulgate renders it, "abbRev_iate sunt." Luther, "Sind bestimmet" - are determined. The meaning would seem to be, that this portion of time - the seventy weeks - was "cut off" from the whole of duration, or cut out of it, as it were, and set by itself for a definite purpose. It does not mean that it was cut off from the time which the city would naturally stand, or that this time was "abbRev_iated," but that a portion of time - to wit, four hundred and ninety years - was designated or appointed with reference to the city, to accomplish the great and important object which is immediately specified. A certain, definite period was fixed on, and when this was past, the promised Messiah would come. In regard to the construction here - the singular verb with a plural noun, see Hengstenberg, "Christ. in, loc." The true meaning seems to be, that the seventy weeks are spoken of "collectively," as denoting a period of time; that is, a period of seventy weeks is determined. The prophet, in the use of the singular verb, seems to have contemplated the time, not as separate weeks, or as particular portions, but as one period.
Upon thy people - The Jewish people; the nation to which Daniel belonged. This allusion is made because he was inquiring about the close of their exile, and their restoration to their own land.
And upon thy holy city - Jerusalem, usually called the holy city, because it was the place where the worship of God was celebrated, Isa 52:1; Neh 11:1, Neh 11:18; Mat 27:53. It is called "thy holy city" - the city of Daniel, because he was here making special inquiry respecting it, and because he was one of the Hebrew people, and the city was the capital of their nation. As one of that nation, it could be called "his." It was then, indeed, in ruins, but it was to be rebuilt, and it was proper to speak of it as if it were then a city. The meaning of "upon thy people and city" (על ‛ al) is, "respecting" or "concerning." The purpose respecting the seventy weeks "pertains" to thy people and city; or there is an important period of four hundred and seventy years determined on, or designated, respecting that people and city.
To finish the transgression - The angel proceeds to state what was the object to be accomplished in this purpose, or what would occur during that period. The first thing, "to finish the transgression." The margin is, "restrain." The Vulgate renders it, ut consummetur proevaricatio. Theodotion, τοῦ συντελεσθῆναι ἁμαρτίαν tou suntelesthē nai hamartian - to finish sin. Thompson renders this, "to finish sin-offerings." The difference between the marginal reading ("restrain") and the text ("finish") arises from a doubt as to the meaning of the original word. The common reading of the text is כלא kallē', but in 39 Codices examined by Kennicott, it is כלה. The reading in the text is undoubtedly the correct one, but still there is not absolute certainty as to the signification of the word, whether it means to "finish" or to "restrain." The proper meaning of the word in the common reading of the text (כלא kâ lâ') is, to shut up, confine, restrain - as it is rendered in the margin.
The meaning of the other word found in many manuscripts (כלה kâ lâ h) is, to be completed, finished, closed - and in Piel, the form used here, to complete, to finish - as it is translated in the common version. Gesenius ("Lexicon") supposes that the word here is "for" - כלה kallē h - meaning to finish or complete. Hengstenberg, who is followed in this view by Lengerke, supposes that the meaning is to "shut up transgression," and that the true reading is that in the text - כלא - though as that word is not used in Piel, and as the Masoretes had some doubts as to the derivation of the word, they gave to it not its appropriate "pointing" in this place - which would have been כלא keloh - but the pointing of the other word (כלה kalē h) in the margin. According to Hengstenberg, the sense here of "shutting up" is derived from the general notion of "restraining" or "hindering," belonging to the word; and he supposes that this will best accord with the other words in this member of the verse - "to cover," and "to seal up."
The idea according to him is, that "sin, which hitherto lay naked and open before the eyes of a righteous God, is now by his mercy shut up, sealed, and covered, so that it can no more be regarded as existing - a figurative description of the forgiveness of sin." So Lengerke renders it, "Ura einzuschliessen (den) Abfall." Bertholdt, "Bis der FRev_el vollbracht." It seems most probable that the true idea here is that denoted in the margin, and that the sense is not that of "finishing," but that of "restraining, closing, shutting up," etc. So it is rendered by Prof. Stuart - "to restrain transgression." - "Com. on Daniel, in loc." The word is used in this sense of "shutting up," or "restraining," in several places in the Bible: Sa1 6:10, "and shut up their calves at home;" Jer 32:3, "Zedekiah had shut him up;" Psa 88:8, "I am shut up, and I cannot come forth;" Jer 32:2, "Jeremiah the prophet was shut up."
The sense of "shutting up," or "restraining," accords better with the connection than that of "finishing." The reference of the whole passage is undoubtedly to the Messiah, and to what would be done sometime during the "seventy weeks;" and the meaning here is, not that he would "finish transgression" - which would not be true in any proper sense, but that he would do a work which would "restrain" iniquity in the world, or, more strictly, which would "shut it up" - enclose it - as in a prison, so that it would no more go forth and pRev_ail. The effect would be that which occurs when one is shut up in prison, and no longer goes at large. There would be a restraining power and influence which would check the progress of sin. This does not, I apprehend, refer to the particular transgressions for which the Jewish people had suffered in their long captivity, but sin (הפשׁע hapesha‛) in general - the sin of the world.
There would be an influence which would restrain and curb it, or which would shut it up so that it would no longer reign and roam at large over the earth. It is true that this might not have been so understood by Daniel at the time, for the "language" is so general that it "might" have suggested the idea that it referred to the sins of the Jewish people. This language, if there had been no farther explanation of it, might have suggested the idea that in the time specified - seventy weeks - there would be some process - some punishment - some Divine discipline - by which the iniquities of that people, or their propensity to sin, for which this long captivity had come upon them, would be cohibited, or restrained. But the language is not such as necessarily to confine the interpretation to that, and the subsequent statements, and the actual fulfillment in the work of the Messiah, lead us to understand this in a much higher sense, as having reference to sin in general, and as designed to refer to some work that would ultimately be an effectual check on sin, and which would tend to cohibit, or restrain it altogether in the world. Thus understood, the language will well describe the work of the Redeemer - that work which, through the sacrifice made on the cross, is adapted and designed to restrain sin altogether.
And to make an end of sins - Margin, "to seal up." The difference here in the text and the margin arises from a difference in the readings in the Hebrew. The common reading in the text is חתם châ thē m - from חתם châ tham - "to seal, to seal up." But the Hebrew marginal reading is a different word - התם hâ thē m, from תמם tâ mam - "to complete, to perfect, to finish." The "pointing" in the text in the word חתם châ tē m is not the proper pointing of that word, which would have been חתם chetom, but the Masoretes, as is not unfrequently the case, gave to the word in the text the pointing of another word which they placed in the margin. The marginal reading is found in fifty-five manuscripts (Lengerke), but the weight of authority is decidedly in favor of the common reading in the Hebrew text - "to seal," and not to "finish," as it is in our translation.
The marginal reading, "to finish," was doubtless substituted by some transcribers, or rather "suggested" by the Masoretes, because it seemed to convey a better signification to say that "sin would be finished," than to say that it would be "sealed." The Vulgate has followed the reading in the margin - et finem accipiat peccatum; Theodotion has followed the other reading, σφραγίας ἁμαρτίας sphragisai hamartias. Luther also has it, "to seal." Coverdale, "that sin may have an end." The true rendering is, doubtless, "to seal sin;" and the idea is that of removing it from sight; to remove it from view. "The expression is taken," says Lengerke, "from the custom of sealing up those things which one lays aside and conceals." Thus in Job 9:7, "And sealeth up the stars;" that is, he so shuts them up in the heavens as to pRev_ent their shining - so as to hide them from the view. They are concealed, hidden, made close - as the contents of a letter or package are sealed, indicating that no one is to examine them.
See the note at that passage. So also in Job 37:7, referring to winter, it is said, "He sealeth up the hand of every man, that all men may know his work." That is, in the winter, when the snow is on the ground, when the streams are frozen, the labors of the farmer must cease. The hands can no more be used in ordinary toil. Every man is pRev_ented from going abroad to his accustomed labor, and is, as it were, "sealed up" in his dwelling. Compare Jer 32:11, Jer 32:14; Isa 29:11; Sol 4:12. The idea in the passage before us is, that the sins of our nature will, as it were, be sealed up, or closed, or hidden, so that they will not be seen, or will not develop themselves; that is, "they will be inert, inefficient, powerless." - Prof. Stuart. The language is applicable to anything that would hide them from view, or remove them from sight - as a book whose writing is so sealed that we cannot read it; a tomb that is so closed that we cannot enter it and see its contents; a package that is so sealed that we do not know what is within it; a room that is so shut up that we may not enter it, and see what is within.
It is not to be supposed that Daniel would see clearly how this was to be done; but we, who have now a full Rev_elation of the method by which God can remove sin, can understand the method in which this is accomplished by the blood of the atonement, to wit, that "by" that atonement sin is now forgiven, or is treated as if it were hidden from the view, and a seal, which may not be broken, placed on what covers it. The language thus used, as we are now able to interpret it, is strikingly applicable to the work of the Redeemer, and to the method by which God removes sin. In not a few manuscripts and editions the word rendered "sins" is in the singular number. The amount of authority is in favor of the common reading - sins - though the sense is not materially varied. The work would have reference to "sin," and the effect would be to seal it, and hide it from the view.
And to make reconciliation for iniquity - More literally, "and to cover iniquity." The word which is rendered to "make reconciliation " - כפר kâ phar - properly means "to cover" (from our English word cover); to cover over, to overlay, as with pitch Gen 6:14; and hence, to cover over sin; that is, to atone for it, pardon it, forgive it. It is the word which is commonly used with reference to atonement or expiation, and seems to have been so understood by our translators. It does not necessarily refer to the means by which sin is covered over, etc., by an atonement, but is often used in the general sense of "to pardon or forgive." Compare the notes at Isa 6:7, and more fully. See the notes at Isa 43:3. Here there is no necessary allusion to the atonement which the Messiah would make in order to cover over sin; that is, the word is of so general a character in its signification that it does not necessarily imply this, but it is the word which would naturally be used on the supposition that it had such a reference. As a matter of fact, undoubtedly, the means by which this was to be done was by the atonement, and that was referred to by the Spirit of inspiration, but this is not essentially implied in the meaning of the word. In whatever way that should be done, this word would be properly used as expressing it. The Latin Vulgate renders thus, et deleatur iniquitas. Theodotion, ἀπαλεῖψαι τὰς ἀδικίας apaleipsai tas adikias - "to wipe out iniquities." Luther, "to reconcile for transgression." Here are three things specified, therefore, in regard to sin, which would be done. Sin would be
Restrained,
Sealed up,
Covered over.
These expressions, though not of the nature of a climax, are intensive, and show that the great work referred to pertained to sin, and would be designed to remove it. Its bearing would be on human transgression; on the way by which it might be pardoned; on the methods by which it would be removed from the view, and be kept from rising up to condemn and destroy. Such expressions would undoubtedly lead the mind to look forward to some method which was to be disclosed by which sin could be consistently pardoned and removed. In the remainder of the verse, there are three additional things which would be done as necessary to complete the work: -
To bring in everlasting righteousness;
To seal up the vision and prophecy; and
To anoint the Most Holy.
And to bring in everlasting righteousness - The phrase "to bring in" - literally, "to cause to come" - refers to some direct agency by which that righteousness would be introduced into the world. It would be such an agency as would cause it to exist; or as would establish it in the world. The "mode" of doing this is not indeed here specified, and, so far as the "word" used here is concerned, it would be applicable to any method by which this would be done - whether by making an atonement; or by setting an example; or by persuasion; or by placing the subject of morals on a better foundation; or by the administration of a just government; or in any other way. The term is of the most general character, and its exact force here can be learned only by the subsequently Rev_ealed facts as to the way by which this would be accomplished. The essential idea in the language is, that this would be "introduced" by the Messiah; that is, that he would be its author.
The word "righteousness" here also (צדק tsedeq) is of a general character. The fair meaning would be, that some method would be introduced by which men would become "righteous." In the former part of the verse, the reference was to "sin" - to the fact of its existence - to the manner in which it would be disposed of - to the truth that it would be coerced, sealed up, covered over. Here the statement is, that, in contradistinction from that, a method would be introduced by which man would become, in fact, righteous and holy. But the "word" implies nothing as to the method by which this would be done. Whether it would be by a new mode of justification, or by an influence that would make men personally holy - whether this was to be as the result of example, or instruction, or an atoning sacrifice - is not necessarily implied in the use of this word. That, as in the cases already referred to, could be learned only by subsequent develop. ments.
It would be, doubtless, understood that there was a reference to the Messiah - for that is specified in the next verse; and it would be inferred from this word that, under him, righteousness would reign, or that men would be righteous, but nothing could be argued from it as to the methods by which it would be done. It is hardly necessary to add, that, in the prophets, it is constantly said that righteousness would characterize the Messiah and his times; that he would come to make men righteous, and to set up a kingdom of righteousness in the earth. Yet the exact mode in which it was to be done would be, of course, more fully explained when the Messiah should himself actually appear. The word "everlasting" is used here to denote that the righteousness would be permanent and perpetual. In reference to the method of becoming righteous, it would be unchanging - the standing method ever onward by which men would become holy; in reference to the individuals who should become righteous under this system, it would be a righteousness which would continue foRev_er.
This is the characteristic which is everywhere given of the righteousness which would be introduced by the Messiah. Thus in Isa 51:6-8 : "Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be foRev_er, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their Rev_ilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be foRev_er, and my salvation from generation to generation." So Isa 45:17 : "But Israel shall be saved in the Lord with an everlasting salvation; ye shall not be ashamed nor confounded, world without end."
Compare Jer 31:3. The language used in the passage before us, moreover, is such as could not properly be applied to anything but that righteousness which the Messiah would introduce. It could not be used in reference to the temporal prosperity of the Jews on their return to the holy land, nor to such righteousness as the nation had in former times. The fair and proper meaning of the term is, that it would be "eternal" - what would "endure foRev_er" - עלמים צדק tsedeq ‛ olâ mı̂ ym. It would place righteousness on a permanent and enduring foundation; introduce that which would endure through all changes, and exist when the heavens would be no more. In the plan itself there would be no change; in the righteousness which anyone would possess under that system there would be perpetual duration - it would exist foRev_er and ever. This is the nature of that righteousness by which men are now justified; this is what all who are interested in the scheme of redemption actually possess. The "way" in which this "everlasting righteousness" would be introduced is not stated here, but is reserved for future Rev_elations. Probably all that the words would convey to Daniel would be, that there would be some method disclosed by which men would become righteous, and that this would not be temporary or changing, but would be permanent and eternal. It is not improper that "we" should understand it, as it is explained by the subsequent Rev_elations in the New Testament, as to the method by which sinners are justified before God.
And to seal up the vision and prophecy - Margin, as in the Hebrew, "prophet." The evident meaning, however, here is "prophecy." The word seal is found, as already explained, in the former part of the verse - "to seal up sins." The word "vision" (for its meaning, see the notes at Isa 1:1) need not be understood as referring particularly to the visions seen by Daniel, but should be understood, like the word "prophecy" or "prophet" here, in a general sense - as denoting all the visions seen by the prophets - the series of visions relating to the future, which had been made known to the prophets. The idea seems to be that they would at that time be all "sealed," in the sense that they would be closed or shut up - no longer open matters - but that the fulfillment would, as it were, close them up foRev_er. Till that time they would be open for penusal and study; then they would be closed up as a sealed volume which one does not read, but which contains matter hidden from the view.
Compare the notes at Isa 8:16 : "Bind up the testimony; seal the law among my disciples." See also Dan 8:26; Dan 12:4. In Isaiah Isa 8:16 the meaning is, that the prophecy was complete, and the direction was given to bind it up, or roll it up like a volume, and to seal it. In Dan 8:26, the meaning is, seal up the prophecy, or make a permanent record of it, that when it is fulfilled, the event may be compared with the prophecy, and it may be seen that the one corresponds with the other. In the passage before us, Gesenius ("Lexicon") renders it, "to complete, to finish" - meaning that the prophecies would be fulfilled. Hengstenberg supposes that it means, that "as soon as the fulfillment takes place, the prophecy, although it retains, in other respects, its great importance, reaches the end of its destination, in so far as the view of believers, who stand in need of consolation and encouragement, is no longer directed to it, to the future prosperity, but to what has appeared."
Lengerke supposes that it means to confirm, corroborate, ratify - bekraftigen, bestatigen; that is, "the eternal righteousness will be given to the pious, and the predictions of the prophets will be confirmed and fulfilled." To seal, says he, has also the idea of confirming, since the contents of a writing are secured or made fast by a seal. After all, perhaps, the very idea here is, that of "making fast," as a lock or seal does - for, as is well known, a seal was often used by the ancients where a lock is with us; and the sense may be, that, as a seal or lock made fast and secure the contents of a writing or a book, so the event, when the prophecy was fulfilled, would make it "fast" and "secure." It would be, as it were, locking it up, or sealing it, foRev_er. It would determine all that seemed to be undetermined about it; settle all that seemed to be indefinite, and leave it no longer uncertain what was meant. According to this interpretation the meaning would be, that the prophecies would be sealed up or settled by the coming of the Messiah. The prophecies terminated on him (compare Rev 19:10); they would find their fulfillment in him; they would be completed in him - and might then be regarded as closed and consummated - as a book that is fully written and is sealed up. All the prophecies, and all the visions, had a reference more or less direct to the coming of the Messiah, and when he should appear they might be regarded as complete. The spirit of prophecy would cease, and the facts would confirm and seal all that had been written.
And to anoint the Most Holy - There has been great variety in the interpretation of this expression. The word rendered "anoint" - משׁח meshocha - infinitive from משׁח mâ shach (from the word Messiah, Dan 9:25), means, properly, to strike or draw the hand over anything; to spread over with anything, to smear, to paint, to anoint. It is commonly used with reference to a sacred rite, to anoint, or consecrate by unction, or anointing to any office or use; as, e. g., a priest, Exo 28:41; Exo 40:15; a prophet, Kg1 19:16; Isa 61:1; a king, Sa1 10:1; Sa1 15:1; Sa2 2:4; Kg1 1:34. So it is used to denote the consecration of a stone or column as a future sacred place, Gen 31:13; or vases and vessels as consecrated to God, Exo 40:9, Exo 40:11; Lev 8:11; Num 7:1. The word would then denote a setting apart to a sacred use, or consecrating a person or place as holy. Oil, or an unguent, prepared according to a specified rule, was commonly employed for this purpose, but the word may be used in a figurative sense - as denoting to set apart or consecrate in any way "without" the use of oil - as in the case of the Messiah. So far as this word, therefore, is concerned, what is here referred to may have occurred without the literal use of oil, by any act of consecration or dedication to a holy use.
The phrase, "the Most Holy" (קדשׁים קדשׁ qô desh qā dā shı̂ ym) has been very variously interpreted. By some it has been understood to apply literally to the most holy place - the holy of holies, in the temple; by others to the whole temple, regarded as holy; by others to Jerusalem at large as a holy place; and by others, as Hengstenberg, to the Christian church as "a" holy place. By some the thing here referred to is supposed to have been the consecration of the most holy place after the rebuilding of the temple; by others the consecration of the whole temple; by others the consecration of the temple and city by the presence of the Messiah, and by others the consecration of the Christian church, by his presence. The phrase properly means "holy of holies," or most holy. It is applied often in the Scriptures to the "inner sanctuary," or the portion of the tabernacle and temple containing the ark of the covenant, the two tables of stone, etc.
See the notes at Mat 21:12. The phrase occurs in the following places in the Scripture: Exo 26:33-34; Exo 29:37; Exo 30:29, Exo 30:36; Exo 40:10; Lev 2:3, Lev 2:10, "et al." - in all, in about twenty-eight places. See the "Englishman's Hebrew Concordance." It is not necessarily limited to the inner sanctuary of the temple, but may be applied to the whole house, or to anything that was consecrated to God in a manner peculiarly sacred. In a large sense, possibly it might apply to Jerusalem, though I am not aware that it ever occurs in this sense in the Scriptures, and in a figurative sense it might be applied undoubtedly, as Hengstenberg supposes, to the Christian church, though it is certain that it is not elsewhere thus used. In regard to the meaning of the expression - an important and difficult one, as is admitted by all - there are five principal opinions which it may be well to notice. The truth will be found in one of them.
(1) That it refers to the consecration by oil or anointing of the temple, that would be rebuilt after the captivity, by Zerubbabel and Joshua. This was the opinion of Michaelis and Jahn. But to this opinion there are insuperable objections:
(a) That, according to the uniform tradition of the Jews, the holy oil was wanting in the second temple. In the case of the first temple there might have been a literal anointing, though there is no evidence of that, as there was of the anointing of the vessels of the tabernacle, Exo 30:22, etc. But in the second temple there is every evidence that there can be, that there was no literal anointing.
(b) The "time" here referred to is a fatal objection to this opinion. The period is seventy weeks of years, or four hundred and ninety years. This cannot be doubted (see the notes at the first part of the verse) to be the period referred to; but it is absurd to suppose that the consecration of the new temple would be deferred for so long a time, and there is not the slightest evidence that it was. This opinion, therefore, cannot be entertained.
(2) The second opinion is, that it refers to the re-consecration and cleansing of the temple after the abominations of Antiochus Epiphanes. See the notes at Dan 8:14. But this opinion is liable substantially to the same objections as the other. The cleansing of the temple, or of the sanctuary, as it is said in Dan 8:14, did "not" occur four hundred and ninety years after the order to rebuild the temple Dan 9:25, but at a much earlier period. By no art of construction, if the period here referred to is four hundred and ninety years, can it be made to apply to the re-dedication of the temple after Antiochus had defiled it.
(3) Others have supposed that this refers to the Messiah himself, and that the meaning is, that he, who was most holy, would then be consecrated or anointed as the Messiah. It is probable, as Hengstenberg ("Christ." ii. 321, 322) has shown, that the Greek translators thus understood it, but it is a sufficient objection to this that the phrase, though occurring many times in the Scriptures, is never applied to "persons," unless this be an instance. Its uniform and proper application is to "things," or "places," and it is undoubtedly so to be understood in this place.
(4) Hengstenberg supposes (pp. 325-328) that it refers to the Christian church as "a" holy place, or "the New Temple of the Lord," "the Church of the New covenant," as consecrated and supplied with the gifts of the Spirit. But it is a sufficient refutation of this opinion that the phrase is nowhere else so used; that it has in the Old Testament a settled meaning as referring to the tabernacle or the temple; that it is nowhere employed to denote a collection of "people," anymore than an individual person - an idea which Hengstenberg himself expressly rejects (p. 322); and that there is no proper sense in which it can be said that the Christian church is "anointed." The language is undoubtedly to be understood as referring to some "place" that was to be thus consecrated, and the uniform Hebrew usage would lead to the supposition that there is reference, in some sense, to the temple at Jerusalem.
(5) It seems to me, therefore, that the obvious and fair interpretation is, to refer it to the temple - as the holy place of God; his peculiar abode on earth. Strictly and properly speaking, the phrase would apply to the inner room of the temple - the sanctuary properly so called (see the notes at Heb 9:2); but it might he applied to the whole temple as consecrated to the service of God. If it be asked, then, what anointing or consecration is referred to here, the reply, as it seems to me, is, not that it was then to be set apart anew, or to be dedicated; not that it was literally to be anointed with the consecrating oil, but that it was to be consecrated in the highest and best sense by the presence of the Messiah - that by his coming there was to be a higher and more solemn consecration of the temple to the real purpose for which it was erected than had occurred at any time. It was reared as a holy place; it would become eminently holy by the presence of him who would come as the anointed of God, and his coming to it would accomplish the purpose for which it was erected, and with reference to which all the rites observed there had been ordained, and then, this work having been accomplished, the temple, and all the rites pertaining to it, would pass away.
In confirmation of this view, it may be remarked, that there are repeated allusions to the coming of the Messiah to the second temple, reared after the return from the captivity - as that which would give a peculiar sacredness to the temple, and which would cause it to surpass in glory all its ancient splendor. So in Hag 2:7, Hag 2:9 : "And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. - The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts." So Mal 3:1-2 : "The Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap," etc.
Compare Mat 12:6 : "But I say unto you, That in this place is one greater than the temple." Using the word "anoint," therefore, as denoting to consecrate, to render holy, to set apart to a sacred use, and the phrase "holy of holies" to designate the temple as such, it seems to me most probable that the reference here is to the highest consecration which could be made of the temple in the estimation of a Hebrew, or, in fact, the presence of the Messiah, as giving a sacredness to that edifice which nothing else did give or could give, and, therefore, as meeting all the proper force of the language used here. On the supposition that it was designed that there should be a reference to this event, this would be such language as would have been not unnaturally employed by a Hebrew prophet. And if it be so, this may be regarded as the probable meaning of the passage. In this sense, the temple which was to be reared again, and about which Daniel felt so solicitous, would receive its highest, its truest consecration, as connected with an event which was to bring in everlasting righteousness, and to seal up the vision and the prophecy.
(D) Simultaneously with this event, as the result of this, we are to anticipate such a spread of truth and righteousness, and such a reign of the saints on the earth, as would be properly symbolized by the coming of the Son of man to the ancient of days to receive the kingdom, Dan 7:13-14. As shown in the interpretation of those verses, this does not necessarily imply that there would be any visible appearing of the Son of man, or any personal reign (see the note at these verses), but there would be such a making over of the kingdom to the Son of man and to the saints as would be properly symbolized by such a representation. That is, there would be great changes; there would be a rapid progress of the truth; there would be a spread of the gospel; there would be a change in the governments of the world, so that the power would pass into the hands of the righteous, and they would in fact rule. From that time the "saints" would receive the kingdom, and the affairs of the world would be put on a new footing. From that period it might be said that the reign of the saints would commence; that is, there would be such changes in this respect that that would constitute an epoch in the history of the world - the proper beginning of the reign of the saints on the earth - the setting up of the new and final dominion in the world. If there should be such changes - such marked progress - such facilities for the spread of truth - such new methods of propagating it - and such certain success attending it, all opposition giving way, and persecution ceasing, as would properly constitute an epoch or era in the world's history, which would be connected with the conversion of the world to God, this would fairly meet the interpretation of this prophecy; this occurring, all would have taken place which could be fairly shown to be implied in the vision.
(E) We are to expect a reign of righteousness on the earth. On the character of what we are fairly to expect from the words of the prophecy, see the notes at Dan 7:14. The prophecy authorizes us to anticipate a time when there shall be a general pRev_alence of true religion; when the power in the world shall be in the hands of good men - of men fearing God; when the Divine laws shall be obeyed - being acknowledged as the laws that are to control men; when the civil institutions of the world shall be pervaded by religion, and moulded by it; when there shall be no hinderance to the free exercise of religion, and when in fact the reigning power on the earth shall be the kingdom which the Messiah shall set up. There is nothing more certain in the future than such a period, and to that all things are tending. Such a period would fulfill all that is fairly implied in this wonderful prophecy, and to that faith and hope should calmly and confidently look forward. For that they who love their God and their race should labor and pray; and by the certain assurance that such a period will come, we should be cheered amidst all the moral darkness that exists in the world, and in all that now discourages us in our endeavors to do good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: Seventy weeks: That is, seventy weeks of years, or 490 years, which reckoned from the seventh year of Artaxerxes, coinciding with the 4, 256th year of the Julian period, and in the month Nisan in which Ezra was commissioned to restore the Jewish state and polity (Ezra 7:9-26) will bring us to the month of Nisan of the 4, 746th year of the same period, or ad 33, the very month and year in which our Lord suffered, and completed the work of our salvation. Lev 25:8; Num 14:34; Eze 4:6
finish: or, restrain, Mat 1:21; Jo1 3:8
and to: Lam 4:22; Col 2:14; Heb 9:26, Heb 10:14
make an end of: or, seal up, Eze 28:12
to make: Lev 8:15; Ch2 29:24; Isa 53:10; Rom 5:10; Co2 5:18-20; Col 1:20; Heb 2:17
to bring: Isa 51:6, Isa 51:8, Isa 53:11, Isa 56:1; Jer 23:5, Jer 23:6; Rom 3:21, Rom 3:22; Co1 1:30; Co2 5:21; Phi 3:9; Heb 9:12-14; Pe2 1:1; Rev 14:6
seal up: Mat 11:13; Luk 24:25-27, Luk 24:44, Luk 24:45; Joh 19:28-30
prophecy: Heb. prophet, Act 3:22
and to anoint: Psa 2:6, Psa 45:7; Isa 61:1; Luk 4:18-21; Joh 1:41, Joh 3:34; Heb 1:8, Heb 1:9, Heb 9:11
the most: Mar 1:24; Luk 1:35; Act 3:14; Heb 7:26; Rev 3:7
Carl Friedrich Keil and Franz Delitzsch
9:24
The divine revelation regarding the seventy weeks. - This message of the angel relates to the most important revelations regarding the future development of the kingdom of God. From the brevity and measured form of the expression, which Auberlen designates "the lapidary style of the upper sanctuary," and from the difficulty of calculating the period named, this verse has been very variously interpreted. The interpretations may be divided into three principal classes. 1. Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ in the flesh, His death, and the destruction of Jerusalem by the Romans. 2. The majority of the modern interpreters, on the other hand, refer the whole passage to the time of Antiochus Epiphanes. 3. Finally, some of the church fathers and several modern theologians have interpreted the prophecy eschatologically, as an announcement of the development of the kingdom of God from the end of the Exile on to the perfecting of the kingdom by the second coming of Christ at the end of the days.
(Note: The first of these views is in our time fully and at length defended by Hvernick (Comm.), Hengstenberg (Christol. iii. 1, p. 19ff., 2nd ed.), and Auberlen (Der Proph. Daniel, u.s.w., p. 103ff., 3rd ed.), and is adopted also by the Catholic theologian Laur. Reinke (die messian. Weissag. bei den gr. u. kl. Proph. des A.T. iv. 1, p. 206ff.), and by Dr. Pusey of England. The second view presents itself in the Alexandrine translation of the prophecy, more distinctly in Julius Hilarianus (about a.d. 400) (Chronologia s. libellus de mundi duratione, in Migne's Biblioth. cler. univ. t. 13, 1098), and in several rabbinical interpreters, but was first brought into special notice by the rationalistic interpreters Eichhorn, Bertholdt. v. Leng., Maurer, Ewald, Hitzig, and the mediating theologians Bleek, Wieseler (Die 70 Wochen u. die 63 Jahrwochen des Proph. Daniel, Gtt. 1839, with which compare the Retractation in the Gttinger gel. Anzeigen, 1846, p. 113ff.), who are followed by Lcke, Hilgenfeld, Kranichfeld, and others. This view has also been defended by Hofmann (die 70 Jahre des Jer. u. die 70 Jahrwochen des Daniel, Nrnb. 1836, and Weissag. u. Erfllung, as also in the Schriftbew.), Delitzsch (Art. Daniel in Herz.'s Realenc. Bd. iii.), and Zndel (in the Kritischen Uterss.), but with this essential modification, that Hofmann and Delitzsch have united an eschatological reference with the primary historical reference of Dan 9:25-27 to Antiochus Epiphanes, in consequence of which the prophecy will be perfectly accomplished only in the appearance of Antichrist and the final completion of the kingdom of God at the end of the days. Of the third view we have the first germs in Hoppolytus and Apollinaris of Laodicea, who, having regard to the prophecy of Antichrist, Dan 7:25, refer the statement of Dan 9:27 of this chapter, regarding the last week, to the end of the world; and the first half of this week they regard as the time of the return of Elias, the second half as the time of Antichrist. This view is for the first time definitely stated in the Berleburg Bible. But Kliefoth, in his Comm. on Daniel, was the first who sought to investigate and establish this opinion exegetically, and Leyrer (in Herz.'s Realenc. xviii. p. 383) has thus briefly stated it: - "The seventy שׁבעים, i.e., the καιροὶ of Daniel (Dan 9:24.) measured by sevens, within which the whole of God's plan of salvation in the world will be completed, are a symbolical period with reference to the seventy years of exile prophesied by Jeremiah, and with the accessory notion of oecumenicity. The 70 is again divided into three periods: into 7 (till Christ), 62 (till the apostasy of Antichrist), and one שׁבוּע, the last world - ἑπτά, divided into 2 x 3 1/2 times, the rise and the fall of Antichrist."
For the history of the interpretation, compare for the patristic period the treatise of Professor Reusch of Bonn, entitled "Die Patrist. Berechnung der 70 Jahrwochen Daniels," in the Tb. Theol. Quart. 1868, p. 535ff.; for the period of the middle ages and of more modern times, Abr. Calovii Εξετασις theologica de septuaginta septimanis Danielis, in the Biblia illustr. ad Daniel. ix., and Hvernick's History of the Interpretation in his Comm. p. 386ff.; and for the most recent period, R. Baxmann on the Book of Daniel in the Theolog. Studien u. Kritiken, 1863, iii. p. 497ff.)
In the great multiplicity of opinions, in order to give clearness to the interpretation, we shall endeavour first of all to ascertain the meaning of the words of each clause and verse, and then, after determining exegetically the import of the words, take into consideration the historical references and calculations of the periods of time named, and thus further to establish our view.
The revelation begins, Dan 9:24, with a general exhibition of the divine counsel regarding the city and the people of God; and then there follows, Dan 9:25-27, the further unfolding of the execution of this counsel in its principal parts. On this all interpreters are agreed, that the seventy weeks which are determined upon the people and the city are in Dan 9:25-27 divided into three periods, and are closely defined according to their duration and their contents.
Seventy weeks are determined. - שׁבעים from שׁבוּע, properly, the time divided into sevenths, signifies commonly the period of seven days, the week, as Gen 29:27. (in the sing.), and Dan 10:2-3, in the plur., which is usually in the form שׁבעות; cf. Deut 16:9., Ex 34:22, etc. In the form שׁבעים there thus lies no intimation that it is not common weeks that are meant. As little does it lie in the numeral being placed after it, for it also sometimes is found before it, where, as here, the noun as the weightier idea must be emphasized, and that not by later authors merely, but also in Gen 32:15., 3Kings 8:63; cf. Gesen. Lehrgeb. p. 698. What period of time is here denoted by שׁבעים can be determined neither from the word itself and its form, nor from the comparison with ימים שׁבעים, Dan 10:2-3, since ימים is in these verses added to שׁבעים, not for the purpose of designating these as day-weeks, but simply as full weeks (three weeks long). The reasons for the opinion that common (i.e., seven-day) weeks are not intended, lie partly in the contents of Dan 9:25, Dan 9:27, which undoubtedly teach that that which came to pass in the sixty-two weeks and in the one week could not take place in common weeks, partly in the reference of the seventy שׁבעים to the seventy years of Jeremiah, Dan 9:2. According to a prophecy of Jeremiah - so e.g., Hitzig reasons - Jerusalem must lie desolate for seventy years, and now, in the sixty-ninth year, the city and the temple are as yet lying waste (Dan 9:17.), and as yet nowhere are there symptoms of any change. Then, in answer to his supplication, Daniel received the answer, seventy שׁבעים must pass before the full working out of the deliverance. "If the deliverance was not yet in seventy years, then still less was it in seventy weeks. With seventy times seven months we are also still inside of seventy years, and we are directed therefore to year-weeks, so that each week shall consist of seven years. The special account of the contents of the weeks can be adjusted with the year-weeks alone; and the half-week, Dan 9:27, particularly appears to be identical in actual time with these three and a half times (years), Dan 7:25." This latter element is by others much more definitely affirmed. Thus e.g., Kranichfeld says that Daniel had no doubt about the definite extent of the expression שׁבוּע, but gave an altogether unambiguous interpretation of it when he combined the last half-week essentially with the known and definite three and a half years of the time of the end. But - we must, on the contrary, ask - where does Daniel speak of the three and a half years of the time of the end? He does not use the word year in any of the passages that fall to be here considered, but only עדּן or מועד, time, definite time. That by this word common years are to be understood, is indeed taken for granted by many interpreters, but a satisfactory proof of such a meaning has not been adduced. Moreover, in favour of year-weeks (periods of seven years) it has been argued that such an interpretation was very natural, since they hold so prominent a place in the law of Moses; and the Exile had brought them anew very distinctly into remembrance, inasmuch as the seventy years' desolation of the land was viewed as a punishment for the interrupted festival of the sabbatical years: 2Chron 36:21 (Hgstb., Kran., and others). But since these periods of seven years, as Hengstenberg himself confesses, are not called in the law שׁבעים or שׁבעות, therefore, from the repeated designation of the seventh year as that of the great Sabbath merely (Lev 25:2, Lev 25:4-5; Lev 26:34-35, Lev 26:43; 2Chron 36:21), the idea of year-weeks in no way follows. The law makes mention not only of the Sabbath-year, but also of periods of seven times seven years, after the expiry of which a year of jubilee was always to be celebrated (Lev 25:8.). These, as well as the Sabbath-years, might be called שׁבעים. Thus the idea of year-weeks has no exegetical foundation. Hofmann and Kliefoth are in the right when they remark that שׁבעים does not necessarily mean year-weeks, but an intentionally indefinite designation of a period of time measured by the number seven, whose chronological duration must be determined on other grounds. The ἁπ. λεγ. חתך means in Chald. to cut off, to cut up into pieces, then to decide, to determine closely, e.g., Targ. Esther 4:5; cf. Buxtorf, Lex. talm., and Levy, Chald. Wrterb. s.v. The meaning for נחתּך, abbreviatae sunt (Vulg. for ἐκολοβώθησαν, Mt 24:22), which Wieseler has brought forward, is not proved, and it is unsuitable, because if one cuts off a piece from a whole, the whole is diminished on account of the piece cut off, but not the piece itself. For the explanation of the sing. נחתּך we need neither the supposition that a definite noun, as עת (time), was before the prophet's mind (Hgstb.), nor the appeal to the inexact manner of writing of the later authors (Ewald). The sing. is simply explained by this, that שׁבעים שׁבעים is conceived of as the absolute idea, and then is taken up by the passive verb impersonal, to mark that the seventy sevenths are to be viewed as a whole, as a continued period of seventy seven times following each other.
Upon thy people and upon thy holy city. In the על there does not lie the conception of that which is burdensome, or that this period would be a time of suffering like the seventy years of exile (v. Lengerke). The word only indicates that such a period of time was determined upon the people. The people and the city of Daniel are called the people and the city of God, because Daniel has just represented them before God as His (Hvernick, v. Lengerke, Kliefoth). But Jerusalem, even when in ruins, is called the holy city by virtue of its past and its future history; cf. Dan 9:20. This predicate does not point, as Wieseler and Hitzig have rightly acknowledged, to a time when the temple stood, as Sthelin and v. Lengerke suppose. Only this lies in it, Kliefoth has justly added, - not, however, in the predicate of holiness, but rather in the whole expression, - that the people and city of God shall not remain in the state of desolation in which they then were, but shall at some time be again restored, and shall continue during the time mentioned. One must not, however, at once conclude that this promise of continuance referred only to the people of the Jews and their earthly Jerusalem. Certainly it refers first to Israel after the flesh, and to the geographical Jerusalem, because these were then the people and the city of God; but these ideas are not exhausted in this reference, but at the same time embrace the New Testament church and the church of God on earth.
The following infinitive clauses present the object for which the seventy weeks are determined, i.e., they intimate what shall happen till, or with the expiry of, the time determined. Although ל before the infinitive does not mean till or during, yet it is also not correct to say that ל can point out only the issue which the period of time finally reaches, only its result. Whether that which is stated in the infinitive clauses shall for the first time take place after the expiry of, or at the end of the time named, or shall develope itself gradually in the course of it, and only be completed at the end of it, cannot be concluded from the final ל, but only from the material contents of the final clauses. The six statements are divided by Maurer, Hitzig, Kranichfeld, and others into three passages of two members each, thus: After the expiry of seventy weeks, there shall (1) be completed the measure of sin; (2) the sin shall be covered and righteousness brought in; (3) the prophecy shall be fulfilled, and the temple, which was desecrated by Antiochus, shall be again consecrated. The masoretes seem, however, to have already conceived of this threefold division by placing the Atnach under עלמים צדק (the fourth clause); but it rests on a false construction of the individual members especially of the first two passages. Rather we have two three-membered sentences before us. This appears evident from the arrangement of the six statements; i.e., that the first three statements treat of the taking away of sin, and thus of the negative side of the deliverance; the three last treat of the bringing in of everlasting righteousness with its consequences, and thus of the positive deliverance, and in such a manner that in both classes the three members stand in reciprocal relation to each other: the fourth statement corresponds to the first, the fifth to the second, the sixth to the third - the second and the fifth present even the same verb חתם.
In the first and second statements the reading is doubtful. Instead of לחתּם (Keth.), to seal, the Keri has להתם, to end (R. תּמם, to complete). In לכלּא a double reading is combined, for the vowel-points do not belong to the Keth., which rather has לכלא, since כּלא is nowhere found in the Piel, but to the Keri, for the Masoretes hold כלא to be of the same meaning as כלה, to be ended. Thus the ancient translators interpreted it: lxx, τὰς ἀδικίας σπανίσαι; Theod., συντελεσθῆναι, al. συντελέσαι; Aquil., συντελέσαι τὴν ἀθεσίαν; Vulg., ut consummetur praevaricatio. Bertholdt, Rosenmller, Gesenius, Winer, Ewald, Hitzig, Maurer, have followed them in supposing a passing of הinto .א But since כּלה occurs frequently in Daniel, always with ה htiw(cf. v. 27; Dan 11:36; Dan 12:7), and generally the roots with הtake the form of those with אmuch seldomer than the reverse, on these grounds the reading לכלא thus deserves the preference, apart from the consideration that almost all the Keris are valueless emendations of the Masoretes; and the parallel להתם, decidedly erroneous, is obviously derived from Dan 8:23. Thus the Keri does not give in the two passages a suitable meaning. The explanation: to finish the transgression and to make full the measure of sin, does not accord with what follows: to pardon the iniquity; and the thought that the Jews would fill up the measure of their transgression in the seventy year-weeks, and that as a punishment they would pass through a period of suffering from Antiochus and afterwards be pardoned, is untenable, because the punishment by Antiochus for their sins brought to their full measure is arbitrarily interpolated; but without this interpolation the pardon of the sins stands in contradiction to the filling up of their measure. Besides, this explanation is further opposed by the fact, that in the first two statements there must be a different subject from that which is in the third. For to fill up the measure of sin is the work of God. Accordingly the Kethiv alone is to be adopted as correct, and the first passage to be translated thus: to shut up the transgression. כּלא means to hold back, to hold in, to arrest, to hold in prison, to shut in or shut up; henceכּלא, a prison, jail. To arrest the wickedness or shut it up does not mean to pardon it, but to hem it in, to hinder it so that it can no longer spread about (Hofm.); cf. Zech 5:8 and Rev_ 20:3.
In the second passage, "to seal up sin," the חטּאות are the several proofs of the transgression. חתם, to seal, does not denote the finishing or ending of the sins (Theodrt. and others). Like the Arab. chtm, it may occur in the sense of "to end," and this meaning may have originated from the circumstance that one is wont at the end of a letter or document to affix the impress of a seal; yet this meaning is nowhere found in Hebr.: see under Ex 28:12. The figure of the sealing stands here in connection with the shutting up in prison. Cf. Dan 6:18, the king for greater security sealed up the den into which Daniel was cast. Thus also God seals the hand of man that it cannot move, Job 37:7, and the stars that they cannot give light, Job 9:7. But in this figure to seal is not = to take away, according to which Hgstb. and many others explain it thus: the sins are here described as sealed, because they are altogether removed out of the sight of God, altogether set aside; for "that which is shut up and sealed is not merely taken away, entirely set aside, but guarded, held under lock and seal" (Kliefoth). Hence more correctly Hofmann and Kliefoth say, "If the sins are sealed, they are on the one side laid under custody, so that they cannot any more be active or increase, but that they may thus be guarded and held, so that they can no longer be pardoned and blotted out;" cf. Rev_ 20:3.
The third statement is, "to make reconciliation for iniquity." כּפּר is terminus techn., to pardon, to blot out by means of a sin-offering, i.e., to forgive.
These three passages thus treat of the setting aside of sin and its blotting out; but they neither form a climax nor a mere συναθροισμός, a multiplying of synonymous expressions for the pardoning of sins, ut tota peccatorum humani generis colluvies eo melius comprehenderetur (M. Geier). Against the idea of a climax it is justly objected, that in that case the strongest designation of sin, הפּשׁע, which designates sin as a falling away from God, a rebelling against Him, should stand last, whereas it occurs in the first sentence. Against the idea of a συναθροισμός it is objected, that the words "to shut up" and "to seal" are not synonymous with "to make reconciliation for," i.e., "to forgive." The three expressions, it is true, all treat alike of the setting aside of sin, but in different ways. The first presents the general thought, that the falling away shall be shut up, the progress and the spreading of the sin shall be prevented. The other two expressions define more closely how the source whence arises the apostasy shall be shut up, the going forth and the continued operation of the sin prevented. This happens in one way with unbelievers, and in a different way with believers. The sins of unbelievers are sealed, are guarded securely under a seal, so that they may no more spread about and increase, nor any longer be active and operative; but the sins of believers are forgiven through a reconciliation. The former idea is stated in the second member, and the latter in the third, as Hofmann and Kliefoth have rightly remarked.
There follows the second group of three statements, which treat of the positive unfolding of salvation accompanying the taking away and the setting aside of sin. The first expression of this group, or the fourth in the whole number, is "to bring in everlasting righteousness." After the entire setting aside of sin must come a righteousness which shall never cease. That צדק does not mean "happiness of the olden time" (Bertholdt, Rsch), nor "innocence of the former better times" (J. D. Michaelis), but "righteousness," requires at present no further proof. Righteousness comes from heaven as the gift of God (Ps. 85:11-14; Is 51:5-8), rises as a sun upon them that fear God (Mal. 3:20), and is here called everlasting, corresponding to the eternity of the Messianic kingdom (cf. Dan 2:44; Dan 7:18, Dan 7:27). צדק comprehends the internal and the external righteousness of the new heavens and the new earth, 2Pet 3:13. This fourth expression forms the positive supplement of the first: in the place of the absolutely removed transgression is the perfected righteousness.
In the fifth passage, to seal up the vision and prophecy, the word חתם, used in the second passage of sin, is here used of righteousness. The figure of sealing is regarded by many interpreters in the sense of confirming, and that by filling up, with reference to the custom of impressing a seal on a writing for the confirmation of its contents; and in illustration these references are given: 3Kings 21:8, and Jer 32:10-11, Jer 32:44 (Hvernick, v. Lengerke, Ewald, Hitzig, and others). But for this figurative use of the word to seal, no proof-passages are adduced from the O.T. Add to this that the word cannot be used here in a different sense from that in which it is used in the second passage. The sealing of the prophecy corresponds to the sealing of the transgression, and must be similarly understood. The prophecy is sealed when it is laid under a seal, so that it can no longer actively show itself.
The interpretation of the object ונביא חזון is also disputed. Berth., Ros., Bleek, Ewald, Hitzig, Wieseler, refer it to the prophecy of the seventy weeks (Jer 25 and 29), mentioned in Dan 9:2. But against this view stands the fact of the absence of the article; for if by חזון that prophecy is intended, an intimation of this would have been expected at least by the definite article, and here particularly would have been altogether indispensable. It is also condemned by the word נביא added, which shows that both words are used in comprehensive generality for all existing prophecies and prophets. Not only the prophecy, but the prophet who gives it, i.e., not merely the prophecy, but also the calling of the prophet, must be sealed. Prophecies and prophets are sealed, when by the full realization of all prophecies prophecy ceases, no prophets any more appear. The extinction of prophecy in consequence of its fulfilment is not, however (with Hengstenberg), to be sought in the time of the manifestation of Christ in the flesh; for then only the prophecy of the Old Covenant reached its end (cf. Mt 11:13; Lk 22:37; Jn 1:46), and its place is occupied by the prophecy of the N.T., the fulfilling of which is still in the future, and which will not come to an end and terminate (καταργηθήσεται, 1Cor 13:8) till the kingdom of God is perfected in glory at the termination of the present course of the world's history, at the same time with the full conclusive fulfilment of the O.T. prophecy; cf. Acts 3:21. This fifth member stands over against the second, as the fourth does over against the first. "When the sins are sealed, the prophecy is also sealed, for prophecy is needed in the war against sin; when sin is thus so placed that it can no longer operate, then prophecy also may come to a state of rest; when sin comes to an end in its place, prophecy can come to an end also by its fulfilment, there being no place for it after the setting aside of sin. And when the apostasy is shut up, so that it can no more spread about, then righteousness will be brought, that it may possess the earth, now freed from sin, shut up in its own place" (Kliefoth).
The sixth and last clause, to anoint a most holy, is very differently interpreted. Those interpreters who seek the fulfilment of this word of revelation in the time following nearest the close of the Exile, or in the time of the Maccabees, refer this clause either to the consecration of the altar of burnt-offering (Wieseler), which was restored by Zerubbabel and Joshua (Ezra 3:2.), or to the consecration of the temple of Zerubbabel (J. D. Michaelis, Jahn, Steudel), or to the consecration of the altar of burnt-offering which was desecrated by Antiochus Epiphanes, 1 Macc. 4:54 (Hitzig, Kranichfeld, and others). But none of these interpretations can be justified. It is opposed by the actual fact, that neither in the consecration of Zerubbabel's temple, nor at the re-consecration of the altar of burnt-offering desecrated by Antiochus, is mention made of any anointing. According to the definite, uniform tradition of the Jews, the holy anointing oil did not exist during the time of the second temple. Only the Mosaic sanctuary of the tabernacle, with its altars and vessels, were consecrated by anointing. Ex 30:22., 40:1-16; Lev 8:10. There is no mention of anointing even at the consecration of Solomon's temple, 1 Kings 8 and 2 Chron 5-7, because that temple only raised the tabernacle to a fixed dwelling, and the ark of the covenant as the throne of God, which was the most holy furniture thereof, was brought from the tabernacle to the temple. Even the altar of burnt-offering of the new temple (Ezek 43:20,Ezek 43:26) was not consecrated by anointing, but only by the offering of blood. Then the special fact of the consecration of the altar of burnt-offering, or of the temple, does not accord with the general expressions of the other members of this verse, and was on the whole not so significant and important an event as that one might expect it to be noticed after the foregoing expressions. What Kranichfeld says in confirmation of this interpretation is very far-fetched and weak. He remarks, that "as in this verse the prophetic statements relate to a taking away and כּפּר of sins, in the place of which righteousness is restored, accordingly the anointing will also stand in relation to this sacred action of the כפר, which primarily and above all conducts to the significance of the altar of Israel, that, viz., which stood in the outer court." But, even granting this to be correct, it proves nothing as to the anointing even of the altar of burnt-offering. For the preceding clauses speak not only of the כפר of transgression, but also of the taking away (closing and sealing) of the apostasy and of sin, and thus of a setting aside of sin, which did not take place by means of a sacrifice. The fullest expiation also for the sins of Israel which the O.T. knew, viz., that on the great day of atonement, was not made on the altar of burnt-offering, but by the sprinkling of the blood of the offering on the ark of the covenant in the holy of holies, and on the altar of incense in the most holy place. If משׁח is to be explained later the כּפּר, then by "holy of holies" we would have to understand not "primarily" the altar of burnt-offering, but above all the holy vessels of the inner sanctuary, because here it is not an atonement needing to be repeated that is spoken of, but one that avails for ever.
In addition to this, there is the verbal argument that the words קדשׁים קדשׁ are not used of a single holy vessel which alone could be thought of. Not only the altar of burnt-offering is so named, Ex 29:37; Ex 40:10, but also the altar of incense, Ex 30:10, and the two altars with all the vessels of the sanctuary, the ark of the covenant, shew-bread, candlesticks, basins, and the other vessels belonging thereto, Ex 30:29, also the holy material for incense, Ex 30:36, the shew-bread, Lev 24:9, the meat-offering, Lev 2:3, Lev 2:10; Lev 6:10; Lev 10:12, the flesh of the sin-offering and of the expiatory sacrifice, Lev 6:10,Lev 6:18; Lev 10:17; Lev 7:1, Lev 7:6; Lev 14:13; Num 18:9, and that which was sanctified to the Lord, Lev 27:28. Finally, the whole surroundings of the hill on which the temple stood, Ezek 43:12, and the whole new temple, Ezek 45:3, is named a "most holy;" and according to 1Chron 23:13, Aaron and his sons are sanctified as קדשׁים קדשׁ.
Thus there is no good ground for referring this expression to the consecration of the altar of burnt-offering. Such a reference is wholly excluded by the fact that the consecration of Zerubbabel's temple and altar, as well as of that which was desecrated by Antiochus, was a work of man, while the anointing of a "most holy" in the verse before us must be regarded as a divine act, because the three preceding expressions beyond controversy announce divine actions. Every anointing, indeed, of persons or of things was performed by men, but it becomes a work of God when it is performed with the divinely ordained holy anointing oil by priests or prophets according to God's command, and then it is the means and the symbol of the endowment of equipment with the Spirit of God. When Saul was anointed by Samuel, the Spirit of the Lord came upon him, 1Kings 10:9. The same thing was denoted by the anointing of David, 1Kings 16:13. The anointing also of the tabernacle and its vessels served the same object, consecrating them as the place and the means of carrying on the gracious operations of the Spirit of God. As an evidence of this, the glory of the Lord filled the tabernacle after it was set up and consecrated. At the dedication of the sanctuary after the Exile, under Zerubbabel and in the Maccabean age, the anointing was wanting, and there was no entrance into it also of the glory of the Lord. Therefore these consecrations cannot be designated as anointings and as the works of God, and the angel cannot mean these works of men by the "anointing of a most holy."
Much older, more general, and also nearer the truth, is the explanation which refers these words to the anointing of the Messiah, an explanation which is established by various arguments. The translation of the lxx, καὶ εὐφράναι ἅγιον ἁγίων, and of Theod., τοῦ χρῖσαι ἅγιον ἁγίων, the meaning of which is controverted, is generally understood by the church Fathers as referring to the Messiah. Theodoret sets it forth as undoubtedly correct, and as accepted even by the Jews; and the old Syriac translator has introduced into the text the words, "till the Messiah, the Most Holy."
(Note: Eusebius, Demonstr. Ev. viii. 2, p. 387, ed. Colon., opposes the opinion that the translation of Aquila, καὶ ἀλεῖψαι ἡγιασμένον ἡγιασμένων, may be understood of the Jewish high priest. Cf. Raymundis Martini, Pugio fidei, p. 285, ed. Carpz., and Edzard ad Abodah Sara, p. 246f., for evidences of the diffusion of this interpretation among the Jews.)
But this interpretation is set aside by the absence of the article. Without taking into view 1Chron 23:13, the words קדשׁים קדשׁ are nowhere used of persons, but only of things. This meaning lies at the foundation of the passage in the book of Chronicles referred to, "that he should sanctify a קדשׁים קדשׁ קד, anoint him (Aaron) to be a most holy thing." Following Hvernick, therefore, Hengstenberg (2nd ed. of his Christol. iii. p. 54) seeks to make this meaning applicable also for the Messianic interpretation, for he thinks that Christ is here designated as a most holy thing. But neither in the fact that the high priest bore on his brow the inscription ליהוה קדשׁ, nor in the declaration regarding Jehovah, "He shall be למקדּשׁ," Is 8:14, cf. Ezek 11:16, is there any ground for the conclusion that the Messiah could simply be designated as a most holy thing. In Lk 1:35 Christ is spoken of by the simple neuter ἅγιον, but not by the word "object;" and the passages in which Jesus is described as ὁ ἅγιος, Acts 3:14; Acts 4:30; 1Jn 2:20; Rev_ 3:7, prove nothing whatever as to this use of קדשׁ of Christ. Nothing to the purpose also can be gathered from the connection of the sentence. If in what follows the person of the Messiah comes forward to view, it cannot be thence concluded that He must also be mentioned in this verse.
Much more satisfactory is the thought, that in the words "to anoint a קדשׁים קדשׁ" the reference is to the anointing of a new sanctuary, temple, or most holy place. The absence of the article forbids us, indeed, from thinking of the most holy place of the earthly temple which was rebuilt by Zerubbabel, since the most holy place of the tabernacle as well as of the temple is constantly called הקדשׁים קדשׁ. But it is not this definite holy of holies that is intended, but a new holy of holies which should be in the place of the holy of holies of the tabernacle and the temple of Solomon. Now, since the new temple of the future seen by Ezekiel, with all its surroundings, is called (Ezek 45:3) קדשׁים קדשׁ, Hofmann (de 70 Jahre, p. 65) thinks that the holy of holies is the whole temple, and its anointing with oil a figure of the sanctification of the church by the Holy Ghost, but that this shall not be in the conspicuousness in which it is here represented till the time of the end, when the perfected church shall possess the conspicuousness of a visible sanctuary. But, on the contrary, Kliefoth (p. 307) has with perfect justice replied, that "the most holy, and the temple, so far as it has a most holy place, is not the place of the congregation where it comes to God and is with God, but, on the contrary, is the place where God is present for the congregation, and manifests Himself to it." The words under examination say nothing of the people and the congregation which God will gather around the place of His gracious presence, but of the objective place where God seeks to dwell among His people and reveal Himself to them. The anointing is the act by which the place is consecrated to be a holy place of the gracious presence and revelation of God. If thus the anointing of a most holy is here announced, then by it there is given the promise, not of the renewal of the place already existing from of old, but of the appointment of a new place of God's gracious presence among His people, a new sanctuary. This, as Kliefoth further justly observes, apart from the connection, might refer to the work of redemption perfected by the coming of Christ, which has indeed created in him a new place of the gracious presence of God, a new way of God's dwelling among men. But since this statement is closely connected with those going before, and they speak of the perfect setting aside of transgression and of sin, of the appearance of everlasting righteousness, and the shutting up of all prophecy by its fulfilment, thus of things for which the work of redemption completed by the first appearance of Christ has, it is true, laid the everlasting foundation, but which first reach their completion in the full carrying through of this work of salvation in the return of the Lord by the final judgment, and the establishment of the kingdom of glory under the new heavens and on the new earth, - since this is the case, we must refer this sixth statement also to that time of the consummation, and understand it of the establishment of the new holy of holies which was shown to the holy seer on Patmos as ἡ σκηνὴ τοῦ Θεοῦ μετὰ τῶν ἀνθρώπων, in which God will dwell with them, and they shall become His people, and He shall be their God with them (Rev_ 21:1-3). In this holy city there will be no temple, for the Lord, the Almighty God, and the Lamb is its temple, and the glory of God will lighten it (Rev_ 21:22). Into it nothing shall enter that defileth or worketh abomination (Rev_ 21:27), for sin shall then be closed and sealed up; there shall righteousness dwell (2Pet 3:13), and prophecy shall cease (1Cor 13:8) by its fulfilment.
From the contents of these six statements it thus appears that the termination of the seventy weeks coincides with the end of the present course of the world. But Dan 9:24 says nothing as to the commencement of this period. Nor can this be determined, as many interpreters think, from the relation in which the revelation of the seventy weeks stands to the prayer of Daniel, occasioned by Jeremiah's prophecy of the seventy years of the desolation of Jerusalem. If Daniel, in the sixty-ninth year of the desolation, made supplication to the Lord for mercy in behalf of Jerusalem and Israel, and on the occasion of this prayer God caused Gabriel to lay open to him that seventy weeks were determined upon the city and the people of God, it by no means thence follows that seventy year-weeks must be substituted in place of the seventy years prophesied of, that both commence simultaneously, and thus that the seventy years of the Exile shall be prolonged to a period of oppression for Israel lasting for seventy year-weeks. Such a supposition is warranted neither by the contents of the prophecy of Jeremiah, nor by the message of the angel to Daniel. Jeremiah, it is true, prophesied not merely of seventy years of the desolation of Jerusalem and Judah, but also of the judgment upon Babylon after the expiry of these years, and the collecting together and bringing back of Israel from all the countries whither they were scattered into their own land (Jer 25:10-12; Jer 29:10-14); but in his supplication Daniel had in his eye only the desolation of the land of Jeremiah's prophecy, and prayed for the turning away of the divine anger from Jerusalem, and for the pardon of Israel's sins. Now if the words of the angel had been, "not seventy years, but seventy year-weeks, are determined over Israel," this would have been no answer to Daniel's supplication, at least no comforting answer, to bring which to him the angel was commanded to go forth in haste. Then the angel announces in Dan 9:24 much more than the return of Israel from the Exile to their own land. But this is decided by the contents of the following verses, in which the space of seventy weeks is divided into three periods, and at the same time the commencement of the period is determined in a way which excludes its connection with the beginning of the seventy years of the Exile.
Geneva 1599
9:24 Seventy (p) weeks are determined upon (q) thy people and upon thy holy city, to finish the (r) 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.
(p) He alludes to Jeremiah's prophecy, who prophesied that their captivity would be seventy years: but now God's mercy would exceed his judgment seven times as much, which would be 490 years, even until the coming of Christ, and so then it would continue forever.
(q) Meaning Daniel's nation, over whom he was careful.
(r) To show mercy and to put sin out of remembrance.
John Gill
9:24 Seventy weeks are determined upon thy people, and upon thy holy city,..... Or, "concerning thy people, and concerning thy holy city" (s); that is, such a space of time is fixed upon; "cut out" (t), as the word signifies; or appointed of God for the accomplishment of certain events, relative to the temporal good of the city and people of the Jews; as the rebuilding of their city and temple; the continuance of them as a people, and of their city; the coming of the Messiah to them, to obtain spiritual blessings for them, and for all the people of God; who also were Daniel's people and city in a spiritual sense, to which he belonged; and likewise what was relative to the utter ruin and destruction of the Jews as a people, and of their city: and this space of "seventy" weeks is not to be understood of weeks of days; which is too short a time for the fulfilment of so many events as are mentioned; nor were they fulfilled within such a space of time; but of weeks of years, and make up four hundred and ninety years; within which time, beginning from a date after mentioned, all the things prophesied of were accomplished; and this way of reckoning of years by days is not unusual in the sacred writings; see Gen 29:27. The verb used is singular, and, joined with the noun plural, shows that every week was cut out and appointed for some event or another; and the word, as it signifies "to cut", aptly expresses the division, or section of these weeks into distinct periods, as seven, sixty two, and one. The first events mentioned are spiritual ones, and are not ascribed to any particular period; but are what should be done within this compass of time in general, and were done toward the close of it; and are first observed because of the greatest importance, and are as follow:
to finish the transgression; not the transgression of Adam, or original sin, which, though took away by Christ from his people, yet not from all men; nor the actual transgression of man in general, which never more abounded than in the age in which Christ lived; but rather the transgressions of his people he undertook to satisfy for, and which were laid on him, and bore by him, and carried away, so as not to be seen more, or to have no damning power over them. The word used signifies "to restrain" (u); now, though sin greatly abounded, both among Jews and Gentiles, in the age of the Messiah; yet there never was an age in which greater restraints were laid on it than in this, by the ministry of John the Baptist, and of Christ in Judea and by the apostles in the Gentile world:
and to make an end of sins; so that they shall be no more, but put away and abolished by the sacrifice and satisfaction of Christ for them, as to guilt and punishment; so that those, for whose sins satisfaction is made, no charge can be brought against them, nor the curse of the law reach them, nor any sentence of it be executed, or any punishment inflicted on them; but are entirely and completely saved from all their sins, and the sad effects of them. Our version follows the marginal reading; but the textual writing is, "to seal up sins" (w); which is expressive of the pardon of them procured by Christ; for things sealed are hid and covered, and so are sins forgiven, Ps 32:1,
and to make reconciliation for iniquity: to expiate it, and make atonement for it; which was made by the sacrifice of Christ, by his sufferings and death; whereby the law and justice of God were fully satisfied, full reparation being made for the injury done by sin; and this was made for all kind of sin, expressed here by several words; and for all the sins, iniquities, and transgressions of the Lord's people; to do which was the grand end of Christ's coming into the world; see Heb 2:17, and to bring in everlasting righteousness; which is true only of the righteousness of Christ, by which the law is magnified and made honourable, justice satisfied, and all that believe in him justified from all their sins: this Christ, by his obedience, sufferings, and death, has wrought out, and brought into the world; and which phase designs, not the manifestation of it in the Gospel; nor the act of imputation of it, which is Jehovah the Father's act; nor the application of it, which is by the Spirit of God; but Christ's actual working of it out by obeying the precept and bearing the penalty of the law: and this may be truly called "everlasting", or "the righteousness of ages" (x), of ages past; the righteousness by which the saints in all ages from the beginning of the world are justified; and which endures, and will endure, throughout all ages, to the justification of all that believe; it is a robe of righteousness that will never wear out; its virtue to justify will ever continue, being perfect; it will answer for the justified ones in a time to come, and has eternal life connected with it:
and to seal up the vision and prophecy; not to shut it up out of sight; rather to set a mark on it, by which it might be more clearly known; but to consummate and fulfil it: all prophecy is sealed up in Christ, and by him; he is the sum and substance of it; the visions and prophecies of the Old Testament relate to him, and have their accomplishment in him; some relate to his person and office; others to his coming into the world, the time, place, and manner of it; others to the great work of redemption and salvation he came about; and others to his miracles, sufferings, and death, and the glory that should follow; all which have been fulfilled: or, "to seal up the vision and prophet" (y); the prophets were until John, and then to cease, and have ceased ever since the times of Jesus; there has been no prophet among the Jews, they themselves do not deny it; Christ is come, the last and great Prophet of all, with a full revelation of the divine will, and no other is to be expected; all that pretend to set up a new scheme of things, either as to doctrine or worship, through pretended vision or prophecy, are to be disregarded:
and to anoint the most Holy; not literally the most holy place in the temple; figuratively, either heaven itself, anointed, and prepared for his people by the Messiah's ascension thither, and entrance into it; or rather most holy persons, the church and people of God, typified by the sanctuary, the temple of God; and in a comparative sense are most holy, and absolutely so, as washed in the blood of Christ, clothed with his righteousness, and sanctified by his Spirit; and by whom they are anointed, some in an extraordinary and others in an ordinary way, and all by the grace of Christ: or it may be best of all to understand this of the Messiah, as Aben Ezra and others do; who is holy in his person, in both his natures, human and divine; sanctified and set apart to his office, and holy in the execution of it; equal in holiness to the Father and the Spirit; superior in it to angels and men, who have all their holiness from him, and by whom they are sanctified; and of whom the sanctuary or temple was a type; and who was anointed with the Holy Ghost as man, at his incarnation, baptism, and ascension to heaven; and Abarbinel owns it may be interpreted of the Messiah, who may be called the Holy of holies, because he is holier than all other Israelites.
(s) "de populo tuo", Helvicus. (t) "decisae", Pagninus: Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis. (u) "cohibendo", Junius & Tremellius; "ad cohibendum", Piscator, Gejerus, Michaelis; "ad coercendum", Cocceius. (w) "obsignando", Junius & Tremellius; "ad sigilandum", Montanus; "ut obsignet", Piscator. (x) "justitiam seculorum", Pagninus, Montanus, Vatablus, Michaelis. (y) "et prophetam", Pagninus, Montanus, Munster, Junius & Tremellius, Piscator, Cocceius, Michaelis.
John Wesley
9:24 Seventy weeks - These weeks are weeks of days, and these days are so many years. To finish the transgression - The angel discovers first the disease in three several words, which contain all sorts of sin, which the Messiah should free us from by his full redemption. He shews the cure of this disease in three words. To finish transgression. To make an end of sin. To make reconciliation: all which words are very expressive in the original, and signify to pardon, to blot out, to destroy. To bring in everlasting righteousness - To bring in justification by the free grace of God in Christ, and sanctification by his spirit: called everlasting, because Christ is eternal, and so are the acceptance and holiness purchased for us. Christ brings this in, By his merit. By his gospel declaring it. By faith applying, and sealing it by the Holy Ghost. To seal up - To abrogate the former dispensation of the law, and to ratify the gospel covenant. To anoint - This alludes to his name Messiah and Christ, both which signify anointed. Christ was anointed at his first conception, and personal union, Lk 1:35. In his baptism, Mt 3:17, to his three offices by the holy Ghost, King, Mt 2:2. Prophet, Is 61:1. Priest, Ps 110:4.
Robert Jamieson, A. R. Fausset and David Brown
9:24 Seventy weeks--namely, of years; literally, "Seventy sevens"; seventy heptads or hebdomads; four hundred ninety years; expressed in a form of "concealed definiteness" [HENGSTENBERG], a usual way with the prophets. The Babylonian captivity is a turning point in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time Israel, though oppressed at times, was; as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (Rev_ 20:1-15), when Israel shall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and the fourth of Jehoiakim; the year of the world 3338, the point at which the seventy years of the captivity. begin. Heretofore Israel had a right, if subjugated by a foreign king, to shake off the yoke (Jdg. 4:1-5:31; 4Kings 18:7) as an unlawful one, at the first opportunity. But the prophets (Jer 27:9-11) declared it to be God's will that they should submit to Babylon. Hence every effort of Jehoiakim, Jeconiah, and Zedekiah to rebel was vain. The period of the world times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more in afflictions (for example, the two destructions of Jerusalem, Antiochus' persecution, and those which Christians suffered), contains all that was good in the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it shall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant-people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's sufferings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but as the Servant of God and Son of man; at the same time the cross being the way to glory (compare Dan. 9:1-27 with Dan 2:34-35, Dan 2:44; Dan 12:7). In the second and seventh chapters, Christ's first coming is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-establishment of Israel; but this ninth chapter minutely predicts Christ's first coming, and its effects on the covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem; for then the re-establishment of the theocracy began, namely, at the return of Ezra to Jerusalem, 457 B.C. So Jeremiah's seventy years of the captivity begin 606 B.C., eighteen years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra: (1) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of the theocratic nation. (2) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the nationality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to, and carried out by, Nehemiah in the twentieth year (Ezra 9:9; Ezra 7:11, &c.). Dan 9:25, "from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in Dan 9:24 are not, "are determined upon the holy city," but "upon thy people and thy holy city"; thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in Dan 9:25, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Compare Ps 46:1-11; Ps 48:1-14; Ps 87:1-7. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy: the object being not to fix for him definitely the time, but for the Church: the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time [TACITUS, Histories, 5.13; SUETONIUS, Vespasian, 4]. Ezra's placing of Daniel in the canon immediately before his own book and Nehemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (Dan 9:20-27) [ AUBERLEN].
determined--literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem.
thy . . . thy--Daniel had in his prayer often spoken of Israel as "Thy people, Thy holy city"; but Gabriel, in reply, speaks of them as Daniel's ("thy . . . thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [TREGELLES] (compare Ex 32:7). Rather, as God is wishing to console Daniel and the godly Jews, "the people whom thou art so anxiously praying for"; such weight does God give to the intercessions of the righteous (Jas 5:16-18).
finish--literally "shut up"; remove from God's sight, that is, abolish (Ps 51:9) [LENGKERKE]. The seventy years exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah.
make an end of--The Hebrew reading, "to steal," that is, to hide out of sight (from the custom of sealing up things to be concealed, compare Job 9:7), is better supported.
make reconciliation for--literally, "to cover," to overlay (as with pitch, Gen 6:14). Compare Ps 32:1.
bring in everlasting righteousness--namely, the restoration of the normal state between God and man (Jer 23:5-6); to continue eternally (Heb 9:12; Rev_ 14:6).
seal up . . . vision . . . prophecy--literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment.
anoint the Most Holy--primarily, to "anoint," or to consecrate after its pollution "the Most Holy" place but mainly Messiah, the antitype to the Most Holy place (Jn 2:19-22). The propitiatory in the temple (the same Greek word expresses the mercy seat and propitiation, Rom 3:25), which the Jews looked for at the restoration from Babylon, shall have its true realization only in Messiah. For it is only when sin is "made an end of" that God's presence can be perfectly manifested. As to "anoint," compare Ex 40:9, Ex 40:34. Messiah was anointed with the Holy Ghost (Acts 4:27; Acts 10:38). So hereafter, God-Messiah will "anoint" or consecrate with His presence the holy place at Jerusalem (Jer 3:16-17; Ezek 37:27-28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type.
9:259:25: Եւ գիտասցես եւ խելամո՛ւտ լիցիս յելի՛ց բանին տալ պատասխանի։ Եւ ՚ի շինելն Երուսաղեմի մինչեւ ցՕծեալն առաջնորդ՝ եւթներորդք եւթն, եւ եւթներորդ վաթսուն եւ երկու. եւ դարձցին եւ շինեսցին հրապարակքն եւ պարիսպք, եւ նորոգեսցին ժամանակք[12231]։
25 եւ դու իմանաս ու խելամուտ լինես պատասխան տալու սկզբից ասուած խօսքերին: Երուսաղէմի շինուելուց մինչեւ առաջին օծումը կայ եօթը եօթնեակ եւ վաթսուներկու եօթնեակ, որպէսզի վերաշինուեն հրապարակներն ու պարիսպները եւ նորոգուեն ժամանակները:
25 Եւ գիտցի՛ր ու հասկցի՛ր, թէ Երուսաղէմը նորէն շինելու հրամանը ելլելէն մինչեւ Օծեալ* իշխանին գալը եօթը եօթնեակ ու վաթսուներկու եօթնեակ կայ, մինչեւ նորէն հրապարակն ու պարիսպը շինուին նեղութեան ժամանակներու մէջ։
Եւ գիտասցես եւ խելամուտ լիցիս յելից բանին [172]տալ պատասխանի`` եւ ի շինելն Երուսաղեմի մինչեւ ցՕծեալն առաջնորդ` եւթներորդք եւթն, եւ եւթներորդ վաթսուն եւ երկու դարձցին եւ շինեսցին հրապարակքն եւ պարիսպք [173]եւ նորոգեսցին ժամանակք:

9:25: Եւ գիտասցես եւ խելամո՛ւտ լիցիս յելի՛ց բանին տալ պատասխանի։ Եւ ՚ի շինելն Երուսաղեմի մինչեւ ցՕծեալն առաջնորդ՝ եւթներորդք եւթն, եւ եւթներորդ վաթսուն եւ երկու. եւ դարձցին եւ շինեսցին հրապարակքն եւ պարիսպք, եւ նորոգեսցին ժամանակք[12231]։
25 եւ դու իմանաս ու խելամուտ լինես պատասխան տալու սկզբից ասուած խօսքերին: Երուսաղէմի շինուելուց մինչեւ առաջին օծումը կայ եօթը եօթնեակ եւ վաթսուներկու եօթնեակ, որպէսզի վերաշինուեն հրապարակներն ու պարիսպները եւ նորոգուեն ժամանակները:
25 Եւ գիտցի՛ր ու հասկցի՛ր, թէ Երուսաղէմը նորէն շինելու հրամանը ելլելէն մինչեւ Օծեալ* իշխանին գալը եօթը եօթնեակ ու վաթսուներկու եօթնեակ կայ, մինչեւ նորէն հրապարակն ու պարիսպը շինուին նեղութեան ժամանակներու մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
9:259:25 Итак знай и разумей: с того времени, как выйдет повеление о восстановлении Иерусалима, до Христа Владыки семь седмин и шестьдесят две седмины; и возвратится {народ} и обстроятся улицы и стены, но в трудные времена.
9:25 καὶ και and; even γνώσῃ γινωσκω know καὶ και and; even διανοηθήσῃ διανοεομαι and; even εὐφρανθήσῃ ευφραινω celebrate; cheer καὶ και and; even εὑρήσεις ευρισκω find προστάγματα προσταγμα respond καὶ και and; even οἰκοδομήσεις οικοδομεω build Ιερουσαλημ ιερουσαλημ Jerusalem πόλιν πολις city κυρίῳ κυριος lord; master
9:25 וְ wᵊ וְ and תֵדַ֨ע ṯēḏˌaʕ ידע know וְ wᵊ וְ and תַשְׂכֵּ֜ל ṯaśkˈēl שׂכל prosper מִן־ min- מִן from מֹצָ֣א mōṣˈā מֹוצָא issue דָבָ֗ר ḏāvˈār דָּבָר word לְ lᵊ לְ to הָשִׁיב֙ hāšîv שׁוב return וְ wᵊ וְ and לִ li לְ to בְנֹ֤ות vᵊnˈôṯ בנה build יְרֽוּשָׁלִַ֨ם֙ yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem עַד־ ʕaḏ- עַד unto מָשִׁ֣יחַ māšˈîₐḥ מָשִׁיחַ anointed נָגִ֔יד nāḡˈîḏ נָגִיד chief שָׁבֻעִ֖ים šāvuʕˌîm שָׁבוּעַ week שִׁבְעָ֑ה šivʕˈā שֶׁבַע seven וְ wᵊ וְ and שָׁבֻעִ֞ים šāvuʕˈîm שָׁבוּעַ week שִׁשִּׁ֣ים šiššˈîm שֵׁשׁ six וּ û וְ and שְׁנַ֗יִם šᵊnˈayim שְׁנַיִם two תָּשׁוּב֙ tāšûv שׁוב return וְ wᵊ וְ and נִבְנְתָה֙ nivnᵊṯˌā בנה build רְחֹ֣וב rᵊḥˈôv רְחֹב open place וְ wᵊ וְ and חָר֔וּץ ḥārˈûṣ חָרוּץ moat וּ û וְ and בְ vᵊ בְּ in צֹ֖וק ṣˌôq צֹוק oppression הָ hā הַ the עִתִּֽים׃ ʕittˈîm עֵת time
9:25. scito ergo et animadverte ab exitu sermonis ut iterum aedificetur Hierusalem usque ad christum ducem ebdomades septem et ebdomades sexaginta duae erunt et rursum aedificabitur platea et muri in angustia temporumKnow thou, therefore, and take notice: that from the going forth of the word, to build up Jerusalem again, unto Christ, the prince, there shall be seven weeks, and sixty-two weeks: and the street shall be built again, and the walls, in straitness of times.
25. Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks: and threescore and two weeks, it shall be built again, with street and moat, even in troublous times.
9:25. Therefore, know and take heed: from the going forth of the word to build up Jerusalem again, until the Christ leader, there will be seven weeks of years, and sixty-two weeks of years; and the wide path will be built again, and the walls, in a time of anguish.
9:25. Know therefore and understand, [that] from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
Know therefore and understand, [that] from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times:

9:25 Итак знай и разумей: с того времени, как выйдет повеление о восстановлении Иерусалима, до Христа Владыки семь седмин и шестьдесят две седмины; и возвратится {народ} и обстроятся улицы и стены, но в трудные времена.
9:25
καὶ και and; even
γνώσῃ γινωσκω know
καὶ και and; even
διανοηθήσῃ διανοεομαι and; even
εὐφρανθήσῃ ευφραινω celebrate; cheer
καὶ και and; even
εὑρήσεις ευρισκω find
προστάγματα προσταγμα respond
καὶ και and; even
οἰκοδομήσεις οικοδομεω build
Ιερουσαλημ ιερουσαλημ Jerusalem
πόλιν πολις city
κυρίῳ κυριος lord; master
9:25
וְ wᵊ וְ and
תֵדַ֨ע ṯēḏˌaʕ ידע know
וְ wᵊ וְ and
תַשְׂכֵּ֜ל ṯaśkˈēl שׂכל prosper
מִן־ min- מִן from
מֹצָ֣א mōṣˈā מֹוצָא issue
דָבָ֗ר ḏāvˈār דָּבָר word
לְ lᵊ לְ to
הָשִׁיב֙ hāšîv שׁוב return
וְ wᵊ וְ and
לִ li לְ to
בְנֹ֤ות vᵊnˈôṯ בנה build
יְרֽוּשָׁלִַ֨ם֙ yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
עַד־ ʕaḏ- עַד unto
מָשִׁ֣יחַ māšˈîₐḥ מָשִׁיחַ anointed
נָגִ֔יד nāḡˈîḏ נָגִיד chief
שָׁבֻעִ֖ים šāvuʕˌîm שָׁבוּעַ week
שִׁבְעָ֑ה šivʕˈā שֶׁבַע seven
וְ wᵊ וְ and
שָׁבֻעִ֞ים šāvuʕˈîm שָׁבוּעַ week
שִׁשִּׁ֣ים šiššˈîm שֵׁשׁ six
וּ û וְ and
שְׁנַ֗יִם šᵊnˈayim שְׁנַיִם two
תָּשׁוּב֙ tāšûv שׁוב return
וְ wᵊ וְ and
נִבְנְתָה֙ nivnᵊṯˌā בנה build
רְחֹ֣וב rᵊḥˈôv רְחֹב open place
וְ wᵊ וְ and
חָר֔וּץ ḥārˈûṣ חָרוּץ moat
וּ û וְ and
בְ vᵊ בְּ in
צֹ֖וק ṣˌôq צֹוק oppression
הָ הַ the
עִתִּֽים׃ ʕittˈîm עֵת time
9:25. scito ergo et animadverte ab exitu sermonis ut iterum aedificetur Hierusalem usque ad christum ducem ebdomades septem et ebdomades sexaginta duae erunt et rursum aedificabitur platea et muri in angustia temporum
Know thou, therefore, and take notice: that from the going forth of the word, to build up Jerusalem again, unto Christ, the prince, there shall be seven weeks, and sixty-two weeks: and the street shall be built again, and the walls, in straitness of times.
9:25. Therefore, know and take heed: from the going forth of the word to build up Jerusalem again, until the Christ leader, there will be seven weeks of years, and sixty-two weeks of years; and the wide path will be built again, and the walls, in a time of anguish.
9:25. Know therefore and understand, [that] from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. После указания общего содержания периода 70-и седьмин отмечается начальный пункт всего периода и его части. Семьдесят седьмин начнутся с выхода указа (евр. "дабар" в значении "повеление", "приказ") о восстановления и построении Иерусалима.

С этого времени до Христа Владыки (евр. "машиах нагид" - Помазанник-князь; ср. Ис 9:6; Иез 24:24; Мих 5:2) пройдет семь седьмин и шестьдесят две седьмины, всего 69: седьмин. Год выхода указа о восстановлении Иерусалима является начальным годом 70-и седьмин. И так как подобный указ дан только Артаксерксом Долгоруким в 20-м году его царствования (Неем 2:8-9; более ранние указы Кира - 1: Езд 1:1-4; 6:3-5: и Дария Гистаспа - 1: Езд 6:1-12: разрешают построение храма, но не восстановление города, а потому и не могут быть принимаемы во внимание), то некоторые экзегеты счисление седьмин и начинают с данного времени.

Другие же, обращая внимание на свидетельство Неем 1:1-3; 2:3, 17: о разрушении Иерусалимской стены и сожжении ворот, предполагают, что данное обстоятельство имело место в промежутке времени между прибытием в Иерусалим Ездры и Неемии, - между 7: и 20: годом царствования Артаксеркса (П. Тихомиров. Пророк Малахия. С. 56-59. А. Рождественский. Откровение Даниилу о семидесяти седьминах, с. 193-194). Ездра, пользуясь позволением Артаксеркса, начал восстановление Иерусалимских стен (ср. 1: Езд 9:9), но они были разрушены врагами. В виду этого указ Артаксеркса от 20: года его царствования считается подтверждением его же указа от 7-го года (1: Езд 7:11-26), с какового и начинается период в семьдесят седьмин. И так как, по свидетельству Птоломеева канона, Артаксеркс вступил на престол между 18: декабря 465: г. и 18: декабря 464: г. до Р. X., то седьмым годом его правления, а вместе и начальным пунктом периода седьмин будет 458: или 457: г. до Р. X. С этого времени до Христа Владыки, т. е. до явления Его миру должно пройти 69: седьмин, или 483: года. По свидетельству евангелиста Луки, выступление Иисуса Христа на общественное служение совпало с началом проповеди Иоанна Крестителя, - то и другое событие имело место в 15: год правления Тиверия (3:1-23). Тиверий же вступил на престол после смерти Октавиана Августа, последовавшей 19-го августа 14: года по Р. X. Таким образом, если первый год правления Тиверия продолжался от 19-го августа 14: года по 19: августа 15: года по Р. X., то пятнадцатый его год падает на время от 19: авг. 28: года по 19: августа 29: года.

Некоторые же ученые, основываясь на том, что Тиверий еще при жизни Августа был его соправителем, считают его царствование с 13: года по Р. X. В таком случае 15-м годом Тиверия будет 27: год по Р. X. Расстояние между этим пунктом времени и началом седьмин (458: г. или 457: г. до Р. X.) и будет 483: года. Началом седьмин служит выход повеления "о восстановлении и построении Иерусалима". Естественно, что указ стал приводиться в исполнение сразу после своего появления. Сообразно с этим нужно думать, что для построения города откровение назначает первые семь седьмин. В пользу того же самого говорят и начальные слова 26: ст.: "и по истечении шестидесяти двух седьмин предан будет смерти Христос".

Вторая часть периода - 62: седьмины ясно отделяется от первой - семи седьмин. В течение этой последней совершатся свои особые события; но других, кроме построения города, откровение не знает. Об этом последнем оно выражается так: "ташуб венибвета рехоб вехаруц", или в буквальном переводе на русский язык: "восстановятся ("шуб" в значении восстановлять Пс 79:4, 8, 20) и построятся улицы ("рехоб" - Быт 19:2; Суд. 19:20; 2: Пар 32:6: и др.) и стены ("харуц" от "харац" - быть "острым", резать "буквально значит вырезанный, выкопанный, отсюда ров"). Восстановление Иерусалима, как населенного места (улица) и, во-вторых, как крепости (ров) совершится среди неблагоприятных обстоятельств: "в трудные времена", что подтверждается свидетельством книги Неемии о разрушении возведенных при Ездре городских стен (1:3) и встреченных самим Неемией при их починке препятствиях со стороны Товии и Сапаваллата (4).

Что касается того, действительно ли постройка Иерусалима продолжалась 49: лет, то этот вопрос не может быть решен окончательно. Существует, впрочем, попытка решить его в утвердительном смысле. Она основывается на предложении, что постройка Иерусалима продолжалась все время, пока жил Ездра и затем - время от времени, с отлучками в Вавилоне, - Неемия. Ездра трудился над постройкою Иерусалима 13: лет (с 7-го по 20-ый год Артаксеркса, Неем 2:1). В 20-й год Артаксеркса пришел к нему на помощь Неемия и восстановил в течение 52: дней разрушенную стену (Неем 4; 6:15). Пробыв после этого в Иерусалиме 12: лет, Неемия возвратился к Артаксерксу, а затем вновь вернулся на родину (Неем 13:6). Время этого второго прибытия Неемии в Иерусалиме определяют по времени жизни его современника "Иоиады", сына великого первосвященника Елиашива (Неем 13:28). Так как, по Александрийской хронике, Елиашив умер в 413: году до Р. X., и ничто не мешает думать, что Неемия возвратился в Иерусалиме лет через пять после его смерти, то до его возвращения на родину с 7-го года Артаксеркса и протечет ровно 49: лет (457-408: г. до Р. X.). (А. Рождественский, с. 215).
Adam Clarke: Commentary on the Bible - 1831
9:25: From the going forth of the commandment to restore and to build Jerusalem - The foregoing events being all accomplished by Jesus Christ, they of course determine the prophecy to him. And if we reckon back four hundred and ninety years, we shall find the time of the going forth of this command.
Most learned men agree that the death of Christ happened at the passover in the month Nisan, in the four thousand seven hundred and forty-sixth year of the Julian period. Four hundred and ninety years, reckoned back from the above year, leads us directly to the month Nisan in the four thousand two hundred and fifty-sixth year of the same period; the very month and year in which Ezra had his commission from Artaxerxes Longimanus, king of Persia, (see Ezr 7:9), to restore and rebuild Jerusalem. See the commission in Ezra 7:11-26 (note), and Prideaux's Connexions, vol. 2 p. 380.
The above seventy weeks, or four hundred and ninety years, are divided, in Ezr 7:25, into three distinct periods, to each of which particular events are assigned. The three periods are: -
I. Seven weeks, that is, forty-nine years.
II. Sixty-two weeks, that is, four hundred and thirty-four years.
III. One week, that is, seven years.
To the first period of seven weeks the restoration and repairing of Jerusalem are referred; and so long were Ezra and Nehemiah employed in restoring the sacred constitutions and civil establishments of the Jews, for this work lasted forty-nine years after the commission was given by Artaxerxes.
From the above seven weeks the second period of sixty-two weeks, or four hundred and thirty-four years more, commences, at the end of which the prophecy says, Messiah the Prince should come, that is, seven weeks, or forty-nine years, should be allowed for the restoration of the Jewish state; from which time till the public entrance of the Messiah on the work of the ministry should be sixty-two weeks, or four hundred and thirty-four years, in all four hundred and eighty-three years.
From the coming of our Lord, the third period is to be dated, viz., "He shall confirm the covenant with many for one week," that is seven years, Dan 9:27.
This confirmation of the covenant must take in the ministry of John the Baptist with that of our Lord, comprehending the term of seven years, during the whole of which he might be well said to confirm or ratify the new covenant with mankind. Our Lord says, "The law was until John;" but from his first public preaching the kingdom of God, or Gospel dispensation, commenced.
These seven years, added to the four hundred and eighty-three, complete the four hundred and ninety years, or seventy prophetic weeks; so that the whole of this prophecy, from the times and corresponding events, has been fulfilled to the very letter.
Some imagine that the half of the last seven years is to be referred to the total destruction of the Jews by Titus, when the daily sacrifice for ever ceased to be offered; and that the intermediate space of thirty-seven years, from our Lord's death till the destruction of the city, is passed over as being of no account in relation to the prophecy, and that it was on this account that the last seven years are divided. But Dean Prideaux thinks that the whole refers to our Lord's preaching connected with that of the Baptist. וחצי vachatsi, says he, signifies in the half part of the week; that is, in the latter three years and a half in which he exercised himself in the public ministry, he caused, by the sacrifice of himself, all other sacrifices and oblations to cease, which were instituted to signify his.
In the latter parts of Dan 9:26 and Dan 9:27 we find the Third Part of this great prophecy, which refers to what should be done after the completion of these seventy weeks.
Albert Barnes: Notes on the Bible - 1834
9:25: Know, therefore, and understand - Hengstenberg renders this, "and thou wilt know and understand;" and supposes that the design of Gabriel is to awaken the attention and interest of Daniel by the assurance that, if he would give attention, he would understand the subject by the explanation which he was about to give. So also Theodotion renders it in the future tense. The Hebrew is in the future tense, and would probably convey the idea that he might, or would know and understand the matter. So Lengerke renders it, "Und so mogest du wissen," etc. The object is doubtless to call the attention of Daniel to the subject, with the assurance that he might comprehend the great points of the communication which he was about to make respecting the seventy weeks. In the pRev_ious verse, the statement was a general one; in this, the angel states the time when the period of the seventy weeks was to commence, and then that the whole period was to be broken up or divided into three smaller portions or epochs, each evidently marking some important event, or constituting an important era. The first period of seven weeks was evidently to be characterized by something in which it would be different from what would follow, or it would reach to some important epoch, and then would follow a continuous period of sixty-two weeks, after which, during the remaining one week, to complete the whole number of seventy, the Messiah would come and would be cut off, and the series of desolations would commence which would result in the entire destruction of the city.
That from the going forth of the commandment - Hebrew, "of the word" - דבר dâ bâ r. It is used, however, as in Dan 9:23, in the sense of commandment or order. The expression "gone forth" (מצא mô tsâ') would properly apply to the "issuing" of an order or decree. So in Dan 9:23 - דבר יצא yâ tsâ' dâ bâ r - "the commandment went forth." The word properly means a going forth, and is applied to the rising sun, that goes forth from the east, Psa 19:6 (7); then a "place" of going forth, as a gate, a fountain of waters, the east, etc., Eze 42:11; Isa 41:18; Psa 75:6 (7). The word here has undoubted reference to the promulgation of a decree or command, but there is nothing in the words to determine "by whom" the command was to be issued. So far as the "language" is concerned, it would apply equally well to a command issued by God, or by the Persian king, and nothing but the circumstances can determine which is referred to. Hengstenberg supposes that it is the former, and that the reference is to the Divine purpose, or the command issued from the "heavenly council" to rebuild Jerusalem. But the more natural and obvious meaning is, to understand it of the command' actually issued by the Persian monarch to restore and build the city of Jerusalem. This has been the interpretation given by the great body of expositors, and the reasons for it seem to be perfectly clear:
(a) This would be the interpretation affixed to it naturally, if there were no theory to support, or if it did not open a chronological difficulty not easy to settle.
(b) This is the only interpretation which can give anything like definiteness to the passage. Its purpose is to designate some fixed and certain period from which a reckoning could be made as to the time when the Messiah would come. But, so far as appears, there was no such definite and marked command on the part of God; no period which can be fixed upon when he gave commandment to restore and build Jerusalem; no exact and settled point from which one could reckon as to the period when the Messiah would come. It seems to me, therefore, to be clear, that the allusion is to some order to rebuild the city, and as this order could come only from one who had at that time jurisdiction over Jerusalem, and Judea, and who could command the resources necessary to rebuild the ruined city, that order must be one that would emanate from the reigning power; that is, in fact, the Persian power - for that was the power that had jurisdiction at the close of the seventy years' exile. But, as there were several orders or commands in regard to the restoration of the city and the temple, and as there has been much difficulty in ascertaining the exact chronology of the events of that remote period, it has not been easy to determine the precise order referred to, or to relieve the whole subject from perplexity and difficulty. Lengerke supposes that the reference here is the same as in Dan 9:2, to the promise made to Jeremiah, and that this is the true point from which the reckoning is to be made. The exact edict referred to will be more properly considered at the close of the verse. All that is necessarily implied here is, that the time from which the reckoning is to be commenced is some command or order issued to restore and build Jerusalem.
To restore - Margin, "build again." The Hebrew is, properly, "to cause to return" - להשׁיב lehâ shı̂ yb. The word might be applied to the return of the captives to their own land, but it is evidently used here with reference to the city of Jerusalem, and the meaning must be, "to restore it to its former condition." It was evidently the purpose to cause it to return, as it were, to its former spendour; to reinstate it in its former condition as a holy city - the city where the worship of God would be celebrated, and it is this purpose which is referred to here. The word, in Hiphil, is used in this sense of restoring to a former state, or to renew, in the following places: Psa 80:3, "Turn us again - השׁיבנוּ hă shı̂ ybē nû - and cause thy face to shine." So Psa 80:7, Psa 80:19. Isa 1:26, "And I will "restore" thy judges as at the first," etc. The meaning here would be met by the supposition that Jerusalem was to be put into its former condition.
And to build Jerusalem - It was then in ruins. The command, which is referred to here, must be one to build it up again - its houses, temple, walls; and the fair sense is, that some such order would be issued, and the reckoning of the seventy weeks must "begin" at the issuing of this command. The proper interpretation of the prophecy demands that "that" time shall be assumed in endeavoring to ascertain when the seventy weeks would terminate. In doing this, it is evidently required in all fairness that we should not take the time when the Messiah "did" appear - or the birth of the Lord Jesus, assuming that to be the "terminus ad quem" - the point to which the seventy weeks were to extend - and then reckon "backward" for a space of four hundred and ninety years, to see whether we cannot find some event which by a possible construction would bear to be applied as the "terminus a quo," the point from which we are to begin to reckon; but we are to ascertain when, in fact, the order was given to rebuild Jerusalem, and to make "that" the "terminus a quo" - the starting point in the reckoning. The consideration of the fulfillment of this may with propriety be reserved to the close of the verse.
Unto the Messiah - The word Messiah occurs but four times in the common version of the Scriptures: Dan 9:25-26 : Joh 1:41; Joh 4:25. It is synonymous in meaning with the word "Christ," the Anointed. See the notes at Mat 1:1. Messiah is the Hebrew word; Christ the Greek. The Hebrew word (משׁיח mâ shı̂ yach) occurs frequently in the Old Testament, and, with the exception of these two places in Daniel, it is uniformly translated "anointed," and is applied to priests, to prophets, and to kings, as being originally set apart to their offices by solemn acts of anointing. So far as the "language" is concerned here, it might be applied to anyone who sustained these offices, and the proper application is to be determined from the connection. Our translators have introduced the article - "unto the Messiah." This is wanting in the Hebrew, and should not have been introduced, as it gives a definiteness to the prophecy which the original language does not necessarily demand.
Our translators undoubtedly understood it as referring to him who is known as the Messiah, but this is not necessarily implied in the original. All that the language fairly conveys is, "until an anointed one." Who "that" was to be is to be determined from other circumstances than the mere use of the language, and in the interpretation of the language it should not be assumed that the reference is to any particular individual. That some eminent personage is designated; some one who by way of eminence would be properly regarded as anointed of God; some one who would act so important a part as to characterize the age, or determine the epoch in which he should live; some one so prominent that he could be referred to as "anointed," with no more definite appellation; some one who would be understood to be referred to by the mere use of this language, may be fairly concluded from the expression used - for the angel clearly meant to imply this, and to direct the mind forward to some one who would have such a prominence in the history of the world.
The object now is merely to ascertain the meaning of the "language." All that is fairly implied is, that it refers to some one who would have such a prominence as anointed, or set apart to the office of prophet, priest, or king, that it could be understood that he was referred to by the use of this language. The reference is not to the anointed one, as of one who was already known or looked forward to as such - for then the article would have been used; but to some one who, when he appeared, would have such marked characteristics that there would be no difficulty in determining that he was the one intended. Hengstenberg well remarks, "We must, therefore, translate "an anointed one, a prince," and assume that the prophet, in accordance with the uniform character of his prophecy, chose the more indefinite, instead of the more definite designation, and spoke only of AN anointed one, a prince, instead of the anointed one, the prince - κατ ̓ ἐξοχήν kat' exochē n - and left his hearers to draw a deeper knowledge respecting him, from the pRev_ailing expectations, grounded on earlier prophecies of a future great King, from the remaining declarations of the context, and from the fulfillment, the coincidence of which with the prophecy must here be the more obvious, since an accurate date had been given." - Christol. ii. 334, 335.
The Vulgate renders this, Usque ad Christum ducem - "even to Christ the leader," or ruler. The Syriac, "to the advent of Christ the king." Theodotion, ἕως Χριστοῦ ἡγουμένου heō s Christou hē goumenou - "Christ the leader," or ruler. The question whether this refers to Christ will be more appropriately considered at the close of the verse. The inquiry will then occur, also, whether this refers to his birth, or to his appearance as the anointed one - his taking upon himself publicly the office. The language would apply to either, though it would perhaps more properly refer to the latter - to the time when he should appear as such - or should be anointed, crowned, or set apart to the office, and be fully instituted in it. It could not be demonstrated that either of these applications would be a departure from the fair interpretation of the words, and the application must be determined by some other circumstances, if any are expressed. What those are in the case will be considered at the close of the verse.
The Prince - נגיד nā gı̂ yd. This word properly means a leader, a prefect, a prince. It is a word of very general character, and might be applied to any leader or ruler. It is applied to an overseer, or, as we should say, a "secretary" of the treasury, Ch1 26:24; Ch2 31:12; an overseer of the temple, Ch1 9:11; Ch2 31:13; of the palace, Ch2 28:7; and of military affairs, Ch1 13:1; Ch2 32:21. It is also used absolutely to denote a prince of a people, any one of royal dignity, Sa1 9:16; Sa1 10:1; Sa1 13:14. - Gesenius. So far as this word, therefore, is concerned, it would apply to any prince or leader, civil or military; any one of royal dignity, or who should distinguish himself, or make himself a leader in civil, ecclesiastical, or military affairs, or who should receive an appointment to any such station. It is a word which would be as applicable to the Messiah as to any other leader, but which has nothing in itself to make it necessary to apply it to him. All that can be fairly deduced from its use here is, that it would be some prominent leader; some one that would be known without anymore definite designation; someone on whom the mind would naturally rest, and someone to whom when he appeared it would be applied without hesitation and without difficulty. There can be no doubt that a Hebrew, in the circumstances of Daniel, and with the known views and expectations of the Hebrew people, would apply such a phrase to the Messiah.
Shall be seven weeks - See the notes at Dan 9:24. The reason for dividing the whole period into seven weeks, sixty-two weeks, and one week, is not formally stated, and will be considered at the close of the verse. All that is necessary here in order to an explanation of the language, and of what is to be anticipated in the fulfillment, is this:
(a) That, according to the above interpretation Dan 9:24, the period would be forty-nine years.
(b) That this was to be the "first" portion of the whole time, not time that would be properly taken out of any part of the whole period.
(c) That there was to be some event at the end of the forty-nine years which would designate a period, or a natural division of the time, or that the portion which was designated by the forty-nine years was to be distinctly characterized from the next period referred to as sixty-two weeks, and the next period as one week.
(d) No intimation is given in the words as to the nature of this period, or as to what would distinguish one portion from the others, and what that was to be is to be learned from subsequent explanations, or from the actual course of events. If one period was characterized by war, and another by peace; one in building the city and the walls, and the other by quiet prosperity; one by abundance, and the other by famine; one by sickness, and the other by health - all that is fairly implied by the words would be met. It is foretold only that there would be something that would designate these periods, and serve to distinguish the one from the other.
And threescore and two weeks - Sixty-two weeks; that is, as above explained Dan 9:24, four hundred and thirty-four years. The fair meaning is, that there would be something which would characterize that long period, and serve to distinguish it from what preceded it. It is not indeed intimated what that would be, and the nature of the case seems to require that we should look to the events - to the facts in the course of the history to determine what that was. Whether it was peace, prosperity, quiet, order, or the pRev_alence of religion as contrasted with the former period, all that the words fairly imply would be fulfilled in either of them.
The street shall be built again - This is a general assertion or prediction, which does not seem to have any special reference to the "time" when it would be done. The fair interpretation of the expression does not require us to understand that it should be after the united period of the seven weeks and the sixty-two weeks, nor during either one of those periods; that is, the language is not such that we are necessarily required to affix it to any one period. It seems to be a general assurance designed to comfort Daniel with the promise that the walls and streets of Jerusalem, now desolate, would be built again, and that this would occur some time during this period. His mind was particularly anxious respecting the desolate condition of the city, and the declaration is here made that it would be restored. So far as the languages - the grammatical construction is concerned, it seems to me that this would be fulfilled if it were done either at the time of the going forth of the commandment, or during either of the periods designated, or even after these periods.
It is, however, most natural, in the connection, to understand it of the "first" period - the seven weeks, or the forty-nine years - since it is said that "the commandment would go forth to restore, and to build Jerusalem;" and since, as the whole subsequent period is divided into three portions, it may be presumed that the thing that would characterize the first portion, or what would first be done, would be to execute the commandment - that is, to restore and build the city. These considerations would lead us, therefore, to suppose that the thing which would characterize the first period - the forty-nine years - would be the rebuilding of the city; and "the time" - a time which, considering the extent and entireness of the ruins, the nature of the opposition that might be encountered, the difficulty of collecting enough from among the exiles to return and do it, the want of means, and the embarrassments which such an undertaking might be supposed to involve, cannot, probably, be regarded as too long.
The word rendered "street" - רחוב rechô b - means a "street," so called from its "breadth," and would properly, therefore, be applied to a wide street. Then it denotes a market-place, or a forum - the broad open place at the gates of Oriental cities where public trials were held, and things exposed for sale, Ch2 32:6. In Ezr 10:9, the word refers to the area or court before the temple: "And all the people sat in the street (ברחוב bı̂ rechô b) of the house of God," etc. Compare Neh 8:1, Neh 8:3, Neh 8:16. The reference in this place, therefore, may be to that area or court; or it may be to any place of concourse, or any thoroughfare. It is such language as would be naturally used to denote that the city would be restored to its former condition. The phrase "shall be built again" is, in the margin, "return and be builded." This is in accordance with the Hebrew. That is, it would be restored to its former state; it would, as it were, come back and be built up again. Hengstenberg renders it "a street is restored and built." The phrase properly implies that it would assume its former condition, the word "built" here being used in the sense of "made," as we speak of "making a road." Lengerke renders it, wird wieder hergestellt - "shall be again restored." Theodotion renders it, ἐπιστρέψει epistrepsei - "it shall return," understanding it as meaning that there would be a return, to wit, from the exile. But the more correct meaning undoubtedly is, that the street would return to its former state, and be rebuilt.
And the wall - Margin, "ditch." Hengstenberg renders this, "and firmly is it determined;" maintaining that the word חרוּץ châ rû ts here means fixed, determined, resolved on, and that the idea is, the purpose that the city should be rebuilt was firmly resolved on in the Divine mind, and that the design of what is here said was to comfort and animate the returned Hebrews in their efforts to rebuild the city, in all the discouragements and troubles which would attend such an undertaking. The common interpretation, however, has been that it refers to a ditch, trench, or wall, that would be constructed at the time of the rebuilding of the city. So the Vulgate, "muri, walls." So Theodotion, τεῖχος teichos - wall. The Syriac renders it, "Jerusalem, and the villages, and the streets." Luther, Mauren, walls. Lengerke renders it, as Hengstenberg does, "and it is determined." Maurer understands the two expressions, "street and wall," to be equivalent to "within and without" - meaning that the city would be thoroughly and entirely rebuilt.
The Hebrew word חרוּץ châ rû ts means, properly, what is cut in, or dug out, from חרץ châ rats - to cut in. The word is translated "sharp-pointed things" in Job 41:30; "gold, fine gold, choice gold," in Psa 68:13; Pro 3:14; Pro 8:10, Pro 8:19; Pro 16:16; Zac 9:3; a threshing instrument, Isa 28:27; Amo 1:3; sharp (referring to a threshing instrument), Isa 41:15; "wall," Dan 9:25; and "decision," Joe 3:14. It does not elsewhere occur in the Scriptures. The notion of "gold" as connected with the word is probably derived from the fact of its being dug for, or eagerly sought by men. That idea is, of course, not applicable here. Gesenius supposes that it here means a "ditch or trench" of a fortified city. This seems to me to be the probable signification. At all events, this has the concurrence of the great body of interpreters; and this accords well with the connection. The word does not properly mean "wall," and it is never elsewhere so used. It need not be said that it was common, if not universal, in wailed cities to make a deep ditch or trench around them to pRev_ent the approach of an enemy, and such language would naturally be employed in speaking of the rebuilding of a city. Prof. Stuart renders it, "with broad spaces, and narrow limits."
Even in troublous times - Margin, "strait of." Hengstenberg, "in a time of distress." Lengerke, Im Druck der Zeiten - in a pressure of times. Vulgate, In angustia temporum. Theodotion, in the Septuagint, renders it, "And these times shall be emptied out" (Thompson) - καὶ ἐκκενωθήσονται οἱ καιροί kai ekkenō thē sontai hoi kairoi. The proper meaning of the Hebrew word (צוק tsô q) is, distress, trouble, anguish; and the reference is, doubtless. to times that would be characterized by trouble, perplexity, and distress. The allusion is clearly to the rebuilding of the city, and the use of this language would lead us to anticipate that such an enterprise would meet with opposition or embarrasment; that there would be difficulty in accomplishing it; that the work would not be carried on easily, and that a considerable time would be necessary to finish it.
Having gone through with an investigation of the meaning of the words and phrases of this verse, we are now prepared to inquire more particularly what things are referred to, and whether the predictions have been fulfilled. The points which it is necessary to examine are the following: - To whom reference is made by the Messiah the Prince; the time designated by the going forth of the commandment - or the "terminus a quo;" the question whether the whole period extends to the "birth" of him here referred to as the Messiah the Prince, or to his assuming the office or appearing as such; the time embraced in the first seven weeks - and the fulfillment - or the question whether, from the time of the going forth of the commandment to the appearing of the Messiah, the period of the four hundred and ninety years can be fairly made out. These are evidently important points, and it need not be said that a great variety of opinions has pRev_ailed in regard to them, and that they are attended with no little difficulty.
I. To whom reference is made as the Messiah the Prince. In the exposition of the meaning of the words, we have seen that there is nothing in the language itself to determine this. It is applicable to anyone who should be set apart as a ruler or prince, and might be applied to Cyrus, to any anointed king, or to him who is properly designated now as the Messiah - the Lord Jesus. Compare the notes at Isa 45:1. It is unnecessary to show that a great variety of opinions has been entertained, both among the Jewish rabbis and among Christian commentators, respecting the question to whom this refers. Among the Jews, Jarchi and Jacchiades supposed that it referred to Cyrus; Ben Gersom, and others, to Zerubbabel; Aben Ezra to Nehemiah; rabbi Azariah to Artaxerxes. Bertholdt, Lengerke, Maurer, and this class of expositors generally, suppose that the reference is to Cyrus, who is called the Messiah, or the "Anointed," in Isa 45:1.
According to this interpretation, it is supposed that the reference is to the seventy years of Jeremiah, and that the meaning is, that "seven weeks," or forty-nine years, would elapse from the desolation of the city until the time of Cyrus. See Maurer, in loc. Compare also Lengerke, pp. 444, 445. As specimens of the views entertained by those who deny the reference of the passage to the Messiah, and of the difculties and absurdities of those views, we may notice those of Etchhorn and Bertholdt. Eichhorn maintains that the numbers referred to are round numbers, and that we are not to expect to be able to make out an exact conformity between those numbers and the events. The "commandment" mentioned in Dan 9:25 he supposes refers to the order of Cyrus to restore and rebuild the city, which order was given, according to Usher, A. M. 3468. From this point of time must the "sevenweeks," or the forty-nine years, be reckoned; but, according to his view, the reckoning must be "backward and forward;" that is, it is seven weeks, or forty-nine years, backward to Nebuchadnezzar, who is here called "Messiah the Prince," who destroyed the temple and city, A. M. 3416 - or about fifty-two years before the going forth of the edict of Cyrus. From that time, the reckoning of the sixty-two weeks must be commenced.
But again, this is not to be computed literally from the time of Nebuchadnezzar; but since the Jews, in accordance with Jer 25:11-12, reckoned seventy years, instead of the true time, the point from which the estimate is to begin is the fourth year of the reign of Jehoiakim, and this occurred, according to Usher, A. M. 3397. Reckoning from this point onward, the sixty-two weeks, or 434 years, would bring us to the time of Antiochus Epiphanes (A. M. 3829). At the end of the sixty-two weeks, in the first year of Antiochus Epiphanes, the high priest, Onias III (the Messiah of Dan 9:26), was displaced - "cut off" - יכרת yı̂ kâ rē th - and Jason was appointed in his place, and Menelaus the year after removed him. Titus Onias had properly no successor, etc. This absurd opinion Bertholdt (p. 605, following) attempts to set aside - a task which is very easily performed, and then proposes his own - a hypothesis not less absurd and improbable. According to his theory (p. 613, following), the seventy years have indeed a historical basis, and the time embraced in them extends from the destruction of Jerusalem by Nebuchadnezzar to the death of Antiochus Epiphanes. It is divided into three periods:
(a) The seven first hebdomads extend from the destruction of Jerusalem by Nebuchadnezzar to king, Cyrus, who gave the exiles permission to return to their land. This is the period during which Jerusalem must lie waste Dan 9:2; and after the close of this, by the favor of Cyrus Dan 9:25, the promise of Jeremiah (Dan 9:25 - דבר dâ bâ r - "commandment"), that Jerusalem shall be rebuilt, goes forth.
(b) The following sixty-two weeks extend from the return of the exiles to the beginning of the troubles and persecutions under Antiochus. This is the period of the rebuilding of Jerusalem Dan 9:25.
(c) The last period of one week extends from the time of the oppressions and wrongs commenced under Antiochus, to the death of Antiochus. See this view fully explained and illustrated in Bertholdt, "ut supra." The great mass of Christian interpreters, however, have supposed that the reference is to the Messiah properly so called - the promised Saviour of the world - the Lord Jesus. In support of this opinion, the following considerations may be suggested, which seem to me to be conclusive:
(1) The language itself is such as is properly applicable to him, and such as would naturally suggest him. It is true, as we see in Isa 45:1, that the term Messiah may be applied to another, as it is there to Cyrus (see the note at the meaning of the word in that place, and in the exposition of this verse), but it is also true that if the term stands by itself, and with no explanation, it would naturally suggest him who, by way of eminence, is known as the Messiah. In Isa 45:1, it is expressly limited to Cyrus, and there can be no danger of mistake. Here there is no such limitation, and it is natural, therefore, to apply it in the sense in which among the Hebrews it would be obviously understood. Even Bertholdt admits the force of this. Thus (p. 563) he says: "That at the words נגיד משׁיח mâ shı̂ yach nā gı̂ yd (Messiah the Prince) we should be led to think of the Messiah, Jesus, and at those, Dan 9:26, לו ואין משׁיח יכרת yı̂ kâ rē th mâ shı̂ yach ve'ē yn lô (shall be cut off but not for himself), of his crucifixion, though not absolutely necessary, is still very natural."
(2) This would be the interpretation which would be given to the words by the Jews. They were so much accustomed to look forward to a great prince and deliverer, who would be by way of eminence the Anointed of the Lord, that, unless there was some special limitation or designation in the language, they would naturally apply it to the Messiah, properly so called. Compare Isa 9:6-7. Early in the history of the Jews, the nation had become accustomed to the expectation that such a deliverer would come, and its hopes were centerd on him. In all times of national trouble and calamity; in all their brightest visions of the future, they were accustomed to look to him as one who would deliver them from their troubles, and who would exalt their people to a pitch of glory and of honor, such as they had never known before. Unless, therefore, there was something in the connection which would demand a different interpretation, the language would be of course applied to the Messiah. But it cannot be pretended that there is anything in the connection that demands such a limitation, nor which forbids such an application.
(3) So far as the ancient versions throw any light on the subject, they show that this is the correct interpretation. So the Latin Vulgate, usque ad Christum ducem. So the Syriac, "unto Messiah, the most holy" - literally, "holy of holies." So Theodotion - ἔως Χριστοῦ heō s Christou - where there can be little doubt that the Messiah was understood to be referred to. The same is found in the Arabic. The Codex Chisianus is in utter confusion on this whole passage, and nothing can be made of it.
(4) All the circumstances referred to in connection with him who is here called "Messiah the Prince" are such as to be properly applicable to the work which the Lord Jesus came to do, and not to Cyrus, or Antiochus, or any other leader or ruler. See the notes at Dan 9:24. To no other one, according to the interpretation which the passage in that verse seems to demand, can the expressions there used be applied. In that exposition it was shown that the verse is designed to give a general view of what would be accomplished, or of what is expressed more in detail in the remaining verses of the vision, and that the language there used can be applied properly to the work which the Lord Jesus came to accomplish. Assuredly to no one else can the phrases "to restrain transgression," "to seal up sins," "to cover over iniquity," "to bring in everlasting righteousness," "to seal up the vision and prophecy," and "to consecrate the most holy place," be so well applied. The same is true of the language in the subsequent part of the prophecy, "Messiah shall be cut off," "not for himself ... shall confirm the covenant ... cause the oblation to cease." Any one may see the perplexities in which they are involved by adopting another interpretation, by consulting Bertholdt, or Lengerke on the passage.
(5) The expression used here ("prince" - נגיד nā gı̂ yd - is applied to the Messiah beyond all question in Isa 4:4 : "I have given him for a witness to the people, a leader - נגיד nā gı̂ yd - and a commander to the people."
(6) The perplexity attending any other interpretation is an additional proof of this point. In full illustration of this, it is necessary only to refer to the views of Bertholdt and Eichhorn as above exhibited. Whatever may be said about the difficulties on the supposition that it refers to the Lord Jesus - the true Messiah - no one can undertake to reconcile the applications which they have proposed with any belief of the inspiration of the passage. These considerations seem to me to make it clear that the prophecy had reference to the Messiah properly so called - the hope and the expectation of the Jewish people. There can be no doubt that Daniel would so understand it; there can be no doubt that it would be so applied by the Jews.
II. The next question is, From what point are we to reckon in computing the time when the Messiah would appear - the "terminus a quo?" It is important to fix this, for the whole question of the fulfillment depends on it, and "honesty" requires that it should be determined without reference to the time to which four hundred and ninety years would reach - or the "terminus ad quem." It is clearly not proper to do as Prideaux does, to assume that it refers to the birth of Christ, and then to reckon backward to a time which may be made to mean the "going forth of the commandment." The true method, undoubtedly, would be to fix on a time which would accord with the expression here, with no reference to the question of the fulfillment for in that way only can it be determined to be a true "prophecy," and in that way only would it be of any use to Daniel, or to those who succeeded him. It need hardly be said, that a great variety of opinions have been maintained in regard to the time designated by the "going forth of the commandment." Bertholdt (pp. 567, 568) mentions no less than thirteen opinions which have been entertained on this point, and in such a variety of sentiment, it seems almost hopeless to be able to ascertain the truth with certainty. Now, in determining this, there are a few points which may be regarded as certain. They are such as these:
(a) That the commandment referred to is one that is issued by some prince or king having authority, and not the purpose of God. See the notes above on the first part of the verse.
(b) That the distinct command would be to "restore and build Jerusalem." This is specified, and therefore would seem to be distinguished from a command to build the temple, or to restore that from its state of ruin. It is true that the one might appear to be implied in the other, and yet this does not necessarily follow. For various causes it might be permitted to the Jews to rebuild their temple, and there might be a royal ordinance commanding that, while there was no purpose to restore the city to its former power and splendor, and even while there might be strong objections to it. For the use of the Jews who still resided in Palestine, and for those who were about to return, it might be a matter of policy to permit them to rebuild their temple, and even to aid them in it, while yet it might be regarded as perilous to allow them to rebuild the city, and to place it in its former condition of strength and power.
It was a place easily fortified; it had cost the Babylonian monarch much time, and had occasioned him many losses, before he had been able to conquer and subdue it, and, even to Cyrus, it might be a matter of very questionable policy to allow it to be built and fortified again. Accordingly we find that, as a matter of fact, the permission to rebuild the temple, and the permission to rebuild the city, were quite different things, and were separately granted by different sovereigns, and that the work was executed by different persons. The former might, without impropriety, be regarded as the close of the captivity - or the end of the "seventy years" of Jeremiah - for a permission to rebuild the temple was, in fact, a permission to return to their own country, and an implied purpose to aid them in it, while a considerable interval might, and probably would elapse, before a distinct command was issued to restore and rebuild the city itself, and even then a long period might intervene before it would be completed.
Accordingly, in the edict published by Cyrus, the permission to rebuild the temple is the one that is carefully specified: "Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to "build him an house" at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and "build the house of the Lord God of Israel" (he is the God), which is in Jerusalem," Ezr 1:2-3. In this order there is nothing said of the restoration of the city, and that in fact occurred at a different time, and under the direction of different leaders. The first enterprise was to rebuild the temple; it was still a question whether it would be a matter of policy to allow the city to be rebuilt, and that was in fact accomplished at a different time. These considerations seem to make it certain that the edict referred to here was not what was issued by "Cyrus," but must have been a subsequent decree bearing particularly on the rebuilding of the city itself. It is true that the command to rebuild the temple would imply that either there were persons residing amidst the ruins of Jerusalem, or in the land of Palestine, who were to worship there, and that there would be inhabitants in Jerusalem, probably those who would go from Babylon - for otherwise the temple would be of no service, but still this might be, and there be no permission to rebuild the city with any degree of its ancient strength and splendor, and none to surround it with walls - a very material thing in the structure of an ancient city.
(c) This interpretation is confirmed by the latter part of the verse: "the street shall be built again, and the wall, even in troublous times." If the word rendered "wall" means "trench or ditch," as I have supposed, still it was a trench or ditch which was designed as a "defense" of a city, or which was excavated for making a wall, for the purpose of fortifying a walled city in order to make it stronger, and the expression is one which would not be applied to the mere purpose of rebuilding the temple, nor would it be used except in a command to restore the city itself. We are, then, in the fair interpretation of the passage, required now to show that such a command went forth from the Persian king to "restore and rebuild" the city itself - that is, a permission to put it into such a condition of strength as it was before.
In order to see how this interpretation accords with the facts in the case, and to determine whether such a period can be found as shall properly correspond with this interpretation, and enable us to ascertain the point of time here referred to - the "terminus a quo" - it is proper to inquire what are the facts which history has preserved. For this purpose, I looked at this point of the investigation into Jahn's "Hebrew Commonwealth," (pp. 160-177), a work not written with any reference to the fulfillment of this prophecy, and which, indeed, in the portion relating to this period of the world, makes no allusion whatever to Daniel. The inquiry which it was necessary to settle was, whether under any of the Persian kings there was any order or command which would properly correspond with what we have ascertained to be the fair meaning of the passage. A very brief synopsis of the principal events recorded by Jahn as bearing on the restoration of the Jews to their own country, will be all that is needful to add to determine the question before us.
The kings of the Persian universal monarchy, according to Ptolemy, were ten, and the whole sum of their reign two hundred and seven years - from the time of Cyaxares II to the time of Alexander the Great. But Ptolemy's specific object being chronology, he omitted those who continued not on the throne a full year, and referred the months of their reign, partly to the preceding, and partly to the succeeding monarch. The whole number of sovereigns was in reality fourteen, as appears by the following table:
b. c. Years Months 538 Cyaxares II reigned 2 0 536 Cyrus 7 0 529 Cambyses 7 5 522 Smerdis 0 7 521 Darius Hystaspis 36 0 485 Xerxes I 21 0 464 Artaxerxes Longimanus 40 3 424 Xerxes II 0 2 424 Sogdianus 0 7 423 Darius Nothus 19 0 404 Artaxerxes Mnemon 46 0 358 Darius Ochus 21 0 337 Arses 0 2 335 Darius Codomanus 0 4 Under the reign of this last prince, 331 b. c., the kingdom was entirely subdued by Alexander the Great.
In respect to the question whether any order or command was issued pertaining to the rebuilding of the city of Jerusalem that corresponds with the meaning of the prediction as above explained, the following facts will probably furnish all the knowledge which can be obtained:
(a) Cyaxares II Of course there was nothing in the time of Cyaxares II, the Darius of Daniel Dan 6:1; Dan 9:1, as it was under him that Babylon was conquered, and there was no movement toward a restoration of the Jews to their own land commenced by him, the first movement of that kind being under Cyrus.
(b) Cyrus. What was the nature of the order issued by him we have seen above. It was a command to build the temple, and was limited to that, and involved no reference to the city. The command, as we have seen above, did not extend to that, and there were probably good reasons why it was not contemplated that it should be rebuilt in its former strength, and fortified as it was before. The purpose to fortify the city, or to encompass it by a wall or ditch, or even to build it at all, could not have been brought within the order of Cyrus, as recorded in Ezra, and that is the only form of the order which we have. The language of Daniel, therefore, seems to have been chosen of design when he says that the command would be issued to rebuild the city, not the temple. At any rate, such is the language, and such was not the order of Cyrus.
(c) Cambyses. After the death of Cyrus the Samaritans wrote to Cambyses (called, by Ezra, Ahasuerus) against the Jews. We are not informed what effect this letter produced, but we can easily judge from the character of this degenerate son of Cyrus, as it is represented in history. He was a "thoughtless, gluttonous, furious warrior, who was considered as raving mad even by his own subjects." - Jahn. He madly invaded Egypt, and on his return learned that Smerdis, his brother, had usurped the throne in his absence; and died of a wound received from the falling of his sword from its sheath, as he was mounting his horse. No order is mentioned during his reign pertaining to the rebuilding either of the city or the temple.
(d) Smerdis. He retained the throne about seven months. In the Bible the has the name of Artaxerxes. Compare, respecting him, Ctesias, x.; Justin, i. 9; Herod. iii. 61-67. "To this monarch the Samaritans again addressed themselves, complaining that the Jews were building (that is, fortifying) the city of Jerusalem, which they had never thought of doing; and in consequence of this false accusation, Smerdis issued a positive prohibition of their work." - Jahn. Two things, therefore, may be remarked respecting this reign:
(1) the order or commandment referred to by Daniel could not have been issued during this reign, since there was an express "prohibition" against the work of building and fortifying the city; and
(2) this confirms what is said above about the improbability that any order would have been issued by Cyrus to rebuild and fortify the city itself.
It could not but have been foreseen that such an order would be likely to excite opposition from the Samaritans, and to cause internal dissensions and difficulties in Palestine, and it is not probable that the Persian govenment would allow the rebuilding of a city that would lead to such collisions.
(e) Darius Hystaspis. He reigned thirty-six years. He was a mild and benevolent ruler. "As Smerdis was a mere usurper, his prohibition of rebuilding the temple was of no authority." - Jahn. In the second year of his reign, Haggai and Zechariah appeared, who plied the governor Zerubbabel, the high priest Joshua, and the whole people, with such powerful appeals to the Divine commands, that the building of the house of God was once more resumed. Upon this, Tatnai, the Persian governor on the west side of the Euphrates, came with his officers to call the Jews to an account, who referred him to the permission of Cyrus, and the Jews were suffered to proceed. The whole matter was, however, made known to Darius, and he caused search to be made among the archives of the state in reference to the alleged decree of Cyrus. The edict of Cyrus was found, which directed that a temple should be built at Jerusalem at the royal expense, and of much larger dimensions than the former. A copy of this was sent to Tatnai, and he was commanded to see that the work should be forwarded, and that the expenses should be defrayed from the royal treasury, and that the priests should be supplied with whatever was necessary to keep up the daily sacrifice. The work was, therefore, pressed on with renewed vigour, and in the sixth year of his reign the temple was completed and consecrated. The remainder of his reign was spent in unnecessary wars with Scythia, Thrace, India, and Greece. He suffered an overthrow at Marathon, and was preparing for a more energetic campaign in Greece when he died, and left his dominion and his wars to Xerxes. No order was issued during his reign for the rebuilding of the city of Jerusalem. All his edicts pertain to the original grant of Cyrus - the permission to build the temple.
(f) Xerxes I. The career of Xerxes is well known. He was distinguished for gluttony, voluptuousness, and cruelty. He is celebrated for his invasion of Greece, for the check which he met at Thermopylae, and for the overthrow of his naval forces at Salamis by Themistocles. In the twenty-first year of his reign he was murdered by Artabanus, commander of his life-guard. He died in the year 464 b. c. According to Jalm, it is probable that "the Artaxerxes of Ezra, who is mentioned next after Darius Hystaspis, and the Ahasuerus of Esther, are names of Xerxes I." If so, it was under him that the second caravan of Jews went to Judea, under the direction of Ezra Ezra 7 Xerxes, if he was the prince referred to, gave Ezra an ample commission in regard to the temple at Jerusalem, granting him full power to do all that was necessary to maintain public worship there, and committing to him the vessels of gold and silver in Babylon, pertaining to the temple, etc. The decree may be found in Ezr 7:13-26. This decree, however, relates wholly to the temple - the "house of God." There was no order for rebuilding the city, and there is no evidence that anything material was done in building the city, or the walls. Respecting this reign, John remarks, "The Hebrew colony in Judea seems never to have been in a very flourishing condition. The administration of justice was particularly defective, and neither civil nor religious institutions were firmly established. Accordingly, the king gave permission anew for all Hebrews to emigrate to Judea," p. 172. Ezra made the journey with the caravan in three months; deposited the precious gifts in the temple, caused the Scriptures to be read and explained; commenced a moral reformation, but did nothing, so far as appears, in reconstructing the city - for his commission did not extend to that.
(g) Artaxerxes Longimanus. According to Jahn, he began to reign 464 b. c., and reigned forty years and three months. It was during his reign that Nehemiah lived, and that he acted as governor of Judea. The colony in Judea, says Jahn, which had been so flourishing in the time of Ezra, had greatly declined, in consequence of the fact that Syria and Phoenicia had been the rendezvous of the armies of Artaxerxes. "Nehemiah, the cup-bearer of Artaxerxes, learned the unhappy state of the Hebrews, b. c. 444, from a certain Jew named Hanani, who had come from Judea to Shushan with a caravan. Of the regulations introduced by Esra b. c. 478 there was little remaining, and, amid the confusions of war, the condition of the Jews continually grew worse. This information so affected Nehemiah that the king observed his melancholy, and inquiring its cause, he appointed him governor of Judea, "with full power to fortify Jerusalem," and thus to secure it from the disasters to which unprotected places are always exposed in time of war.
Orders were sent to the royal officers west of the Euphrates to "assist in the fortification of the city," and to furnish the requisite timber from the king's forest; probably on Mount Libanus, near the sources of the river Kadisha, as that was the place celebrated for its cedars. Thus commissioned, Nehemiah journeyed to Judea, accompanied by military officers and cavalry," pp. 175, 176. Jahn further adds, "as soon as Nehemiah, on his arrival in Palestine, had been acknowledged governor of Judea by the royal officers, he made known his preparations for fortifying Jerusalem to the elders who composed the Jewish council. All the heads of houses, and the high priest Eliashib, engaged zealously in the work. The chiefs of the Samaritans, Sanballat, Tobiah, and Geshem, endeavored to thwart their undertaking by insults, by malicious insinuations that it was a preparation for Rev_olt, by plots, and by threats of a hostile attack. The Jews, notwithstanding, proceeded earnestly in their business, armed the laborers, protected them still further by a guard of armed citizens, and at length happily completed the walls of their city."
We have reached a point, then, in the history of the kings of Persia, when there was a distinct order to restore and fortify Jerusalem, and when there was an express expedition undertaken to accomplish this result. In the history of these kings, as reported by Jahn, this is the first order that would seem to correspond with the language of Daniel - "the commandment to restore and rebuild Jerusalem," and the assertion that "the street should be built again, and the wall, even in troublous times." It may be well, therefore, to pause here, and to look more distinctly at this order of Artaxerxes Longimanus, and inquire into its conformity with the language of Daniel. The circumstances, then, as stated in the book of Nehemiah, are these:
(a) Nehemiah learned from Hanani the state of his brethren in Judea, and the fact that the "walls of the city were broken down, and that the gates were burned with fire," and that the people who were at Jerusalem were in a state of "great affliction and reproach," and gave himself to weeping, and fasting, and prayer, on that account, Neh 1:1-11.
(b) On coming into the presence of Artaxerxes, to perform the usual duty of presenting the wine to the king, the king saw the sadness and distress of Nehemiah, and inquired the cause, Neh 2:1-2. This, Nehemiah Neh 2:1 is careful to remark occurred in the twentieth year of his reign.
(c) He states distinctly, that it was because Jerusalem was still in ruins: "Why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire?" Neh 2:3.
(d) The request of Nehemiah, in accordance with the language in Daniel, was, that he might be permitted to go to Jerusalem and "rebuild the city:" "And I said unto the king, If it please the king, and if thy servant have found favor in thy sight, that thou wouldst send me unto Judah, unto the city of my fathers' sepulchres, that I may build it," Neh 2:5.
(e) The edict of Artaxerxes contemplated the same thing which is foretold by the angel to Daniel "And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which pertained to the house, and for the wall of the city," etc., Neh 2:8.
(f) The work which Nehemiah did, under this edict, was what is supposed in the prediction in Daniel. His first work was to go forth by night to survey the state of the city: "And I went out by night by the gate of the valley, etc., and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire," Neh 2:13. His next work was to propose to rebuild these walls again: "Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach," Neh 2:17. The next work was to rebuild those walls, a full description of which we have in Neh. 3:1-32; 4:1-23. The city was thus fortified. It was built again according to the purpose of Nehemiah, and according to the decree of Artaxerxes. It took its place again as a fortified city, and the promised work of restoring and rebuilding it was; complete.
(g) The building of the city and the walls under Nehemiah occurred in just such circumstances as are predicted by Daniel. The angel says, "The wall shall be built again, even in troublous times." Let anyone read the account of the rebuilding in Nehemiah - the description of the "troubles "which were produced by the opposition of Sanballat and those associated with him Neh. 4, and he will see the striking accuracy of this expression - an accuracy as entire as if it had been employed after the event in describing it, instead of having been used before in predicting it.
It may confirm this interpretation to make three remarks:
(1) After this decree of Artaxerxes there was no order issued by Persian kings pertaining to the restoration and rebuilding of the city. Neither Xerxes II, nor Sogdianus, nor Darius Nothus, nor Artaxerxes Mnemon, nor Darius Ochus, nor Arses, nor Darius Codomanus, issued any decree that corresponded at all with this prediction, or any that related to the rebuilding of Jerusalem. There was no occasion for any, for the work was done.
(2) a second remark is, that, in the language of Hengstenberg, "Until the twentieth year of Artaxerxes, the new city of Jerusalem was an open, thinly inhabited village, exposed to all aggressions from its neighbors, sustaining the same relation to the former and the latter city as the huts erected after the burning of a city for the first protection front rain and wind do to those which are still uninjured, or which have been rebuilt." - Christ. ii. 381. This is quite apparent from the remarks which have been already made respecting the state of the city. The want of any permission to rebuild the city and the walls; the fact that the permission to return extended only to a right-to rebuild the temple; the improbabilities above stated, that the rebuilding of the city in its strength would be allowed when they first returned, and the account which Nehemiah gives of the condition of Jerusalem at the time when he asked leave to go and "build" it, all tend to confirm this supposition. See Hengstenberg, as above, pp. 381-386.
(3) A third remark is, that a confirmation of this may be found in the book of Ecclesiasticus, showing how Nehemiah was regarded in respect to the rebuilding of the city: "And among the elect was Neemias, whose renown is great, who raised up for us the walls that were fallen, and set up the gates and the bars, and raised up our ruins again," Ecclesiasticus 49:13. On the other hand, Joshua and Zerubbabel are extolled only as rebuilders of the temple: "How shall we magnify Zorobabel? even he was as a signet on the right hand:" "so was Jesus the son of Josedec: who in their time builded "the house" and set up a "holy temple" to the Lord," Ecclesiasticus 49:11, 12. These considerations make the case clear, it seems to me, that the time referred to - the "terminus a quo" - according to the fair interpretation, was the twentieth year of Artaxerxes. To this we are conducted by the proper and necessary exposition of the language, and by the orders actually issued from the Persian court in regard to the temple and city.
If it should be objected - the only objection of importance that has been alleged against it - that this would not meet the inquiry of Daniel; that he was seeking for the time when the captivity would cease, and looking for its termination as predicted by Jeremiah; that it would not console him to be referred to a period so remote as is here supposed - the time of the rebuilding of the city; and, still more, that, not knowing that time, the prophecy would afford him no basis of calculation as to the appearing of the Messiah, it may be replied:
(a) That the prediction contained all the consolation and assurance which Daniel sought - the assurance that the city "would be rebuilt," and that an order "would go forth" for its restoration.
(b) That the angel does not profess to answer the precise point of the inquiry which Daniel had suggested. The prayer of Daniel was the occasion of uttering a higher prophecy than the one which lie had been contemplating.
(c) It is not necessary to suppose that the design was that "Daniel" should be able to compute the exact time when the Messiah would appear. It was sufficient for him if he had the assurance that he would appear, and if he were furnished with a basis by which it might be calculated when he would appear, after the order to rebuild the city had gone forth.
(d) At any rate, the prophecy must have appeared to Daniel to have a much more important meaning than would be implied merely by a direct answer to his prayer - pertaining to the close of the exile. The prophecy indubitably stretched far into future years. Daniel must have seen at once that it contained an important disclosure respecting future events, and, as it implied that the exile would close, and that the city would be rebuilt, and as he had already a sufficient intimation when the exile would close, from the prophecies of Jeremiah, we may suppose that the mind of Daniel would rest on this as more than he had desired to know - a Rev_elation far beyond what he anticipated when he set apart this day for special prayer.
The only remaining difficulty as to the time referred to as the beginning of the seventy weeks - "the terminus a quo" - is that of determining the exact chronology of the twentieth year of Artaxerxes - the point from which we are to reckon. The time, however, varies only a few years according to the different estimates of chronology, and not so as materially to affect the result. The following are the principal estimates:
Jahn 444 b. c. Hengstenberg 454 b. c. Hales 414 b. c. Calmet 449 b. c. Usher 454 b. c. It will be seen from this, that the difference in the chronology is, at the greatest, but ten years, and in such a matter, where the ancient records are so indefinite, and so little pains were taken to make exact-dates, it cannot perhaps be expected that the time could be determined with exact accuracy. Nor, since the numbers used by the angel are in a sense "round" numbers - "seventy weeks," "sixty-two weeks," "one week," is it necessary to suppose that the time could be made out with the exactness of a year, or a month - though this has been often attempted. It is sufficient if the prediction were so accurate and determinate that there could be no doubt, in general, as to the time of the appearing of the Messiah, and so that when he appeared it should be manifest that he was referred to. Hengstenberg, however, supposes that the chronology can be made out with literal accuracy. See Christ. ii. 394-408.
Taking the dates above given as the "terminus a quo" of the prophecy - the time from which to reckon the beginning of the sixty-nine weeks to the "Messiah the Prince" - or the four hundred and eighty-three years, we obtain, respectively, the following resuits:
The period of b. c. 414, the period of Jahn and Hales, would extend to a. d. 39.
That of b. c. 455, the period od Hentstenberg and Usher, to a. d. 29.
That of b. c. 449, the period of Calmet, to a. d. 31.
It is remarkable how all these periods terminate at about the time when the Lord Jesus entered on his work, or assumed, at his baptism, the public office of the Messiah - when he was thirty years of age. It is undeniable that, whichever reckoning be correct, or whatever computation we may suppose to have been employed by the Jews, the expectation would have been excited in the public mind that the Messiah was about to appear at that time. Perhaps the real truth may be seen in a stronger light still by supposing that if a sagacious impostor had resolved to take upon himself the office of the Messiah, and had so shaped his plans as to meet the national expectations growing out of this prediction of Daniel, he would have undoubtedly set up his claims at about the time when the Lord Jesus publicly appeared as the Messiah. According to the common chronologies, there would not have been a variance of more than nine years in the calculation, and, perhaps, after all, when we consider how little the chronology of ancient times has been regarded or settled, it is much more to be wondered at that there should be so great accuracy than that the time is not more certainly determined. If, notwithstanding the confusion of ancient dates, the time is so nearly determined with accuracy, is it not rather to be presumed that if the facts of ancient history could be ascertained, the exact period would be found to have been predicted by the angel?
III. The next point properly is, what is the time referred to by the phrase "unto the Messiah the Prince" - the "terminus ad quem." Here there can be but two opinions - what refers it to his birth, and that which refers it to his public manifestation as the Messiah, or his taking the office upon himself. The remarks under the last head have conducted us to the probability that the latter is intended. Indeed, it is morally certain that this is so, if we have ascertained the "terminus a quo" with accuracy. The only question then is, whether this is the fair construction, or whether the language can properly be so applied. We have seen, in the interpretation of the phrase above, that the grammatical construction of the language is such as might, without impropriety., be applied to either event. It remands only to look at the probabilities that the latter was the design. It may be admitted, perhaps, that before the event occurred, there might have been some uncertainty on the subject, and that with many, on reading the prophecy, the supposition would be that it referred to the birth of the Messiah. But a careful consideration of all the circumstances of the passage might even then have led to different expectation, and might have shown that the probabilities were that it was the public manifestation of the Messiah that was intended. Those may be regarded as stronger now, and may be such as to leave no reasonable doubt on the mind; that is, we may now see what would not be likely to have been seen then - as in the case of all the prophecies. Among these considerations are the following:
(a) Such an interpretation may be, after all, the most probable. If we conceive of one who should have predicted the appearance or coming of Jenghis Khan, or Alaric, or Attila, as conquerors, it would not be unnatural to refer this to their public appearing in that character, as to the time when they became known as such, and still more true would this be of one who should be inaugurated or set apart to a public office. If, for example, there had been a prophecy of Gregory the Great, or Leo X, as "Popes," it would be most natural, unless there was a distinct reference to their birth, to refer this to their election and consecration as Popes, for that would in fact be the period when they appeared as such.
(b) In the case of this prophecy, there is no allusion to the birth of the Messiah. It is not "to his birth," or "to his incarnation," but "unto the Messiah the Prince;" that is, most manifestly, when he appeared as such, and was in fact such. In many instances in the prophecies there are allusions to the birth of the Messiah; and so numerous and accurate had they become, that there was a general expectation of the event at about the time when he was actually born. But, in the passage before us, the language is what would be used on the supposition that the designed reference was to his entering as Messiah on the functions of his office, and not such as would have been so naturally employed if the reference had been to his birth.
(c) His taking upon himself the office of the Messiah by baptism and by the descent of the Holy Spirit on him was, in fact, the most prominent event in his work. Before that, he had passed his life in obscurity. The work which he did as Messiah was commenced at that time, and was to be dated from that period. In fact, he was not the Messiah, as such, until he was set apart to the office - anymore than an heir to a crown is king until he is crowned, or an elected chief-magistrate is president before he has taken the oath of office. The position which he occupied was, that he was designated or destined for the office of the Messiah, but had not, in fact, entered on it, and could not as yet be spoken of as such.
(d) This is the usual method of recording the reign of a king - not from his birth, but from his coronation. Thus, in the table above, respecting the Persian kings, the periods included are those from the beginning of the reign, not from the birth to the decease. So in all statutes and laws, as when we say the first of George III, or the second of Victoria, etc.
(e) To these considerations may be added an argument stated by Hengstenberg, which seems to make the proof irrefragable. It is in the following words: "After the course of seventy weeks shall the whole work of salvation, to be performed by the Messiah, be completed; after sixty-nine weeks, and, as it appears from the more accurate determination in Dan 9:27, in the middle of the seventieth, he shall be cut off. As now, according to the passage before us, sixty-nine weeks shall elapse before the Messiah, there remains from that event to the completion of salvation only a period of seven, until his violent death, of three and a half years; a certain proof that 'unto the Messiah' must refer, not to his birth, but to the appearance of the Messiah as such." - Christ. ii. 337.
IV. The next question then is, whether, according to this estimate, the time can be made out with any degree of accuracy. The date of the decrees of Artaxerxes are found to be, according to the common reckoning of chronologists, either 444, or 454, or 449 b. c. The addition of 483 years to them we found also to reach, respectively, to 39 a. d., to 29 a. d., and to 34 a. d. One of these (29) varies scarcely at all from the time when the Saviour was baptized, at thirty years of age; another (34) varies scarcely at all from the time when he was put to death; and either of them is so accurate that the mind of anyone who should have made the estimate when the command to build the city went forth, would have been directed with great precision to the expectation of the true time of his appearance; and to those who lived when he did appear, the time was so accurate that, in the reckoning of any of the pRev_ailing methods of chronology, it would have been sufficiently clear to lead them to the expectation that he was about to come. Two or three remarks, however, may be made in regard to this point.
(a) One is, that it is now, perhaps, impossible to determine with precise accuracy the historical period of events so remote. Time was not then measured as accurately as it is now; current events were not as distinctly recorded; chronological tables were not kept as they are now; there was no uniform method of determining the length of the year, and the records were much less safely kept. This is manifest, because, even in so important an event as the issuing of the commend to rebuild the city in the time of Artaxerxes - an event which it would be supposed was one of sufficient moment to have merited an exact record, at least among the Jews. There is now, among the best chronologists, a difference of ten years as to the computation of the time.
(b) There is a variation arising from the difference of the lunar or the solar year - some nations reckoning by the one, and some by the other - and the difference between them, in the period now under consideration, would be greater than what now occurs in the ordinary reckonings of chronology.
(c) Until the exact length of the year, as then understood, is ascertained, there can be no hope of fixing the time with the exactness of a month or a day; and if the usual and general understanding of the length of the year be adopted, then the time here referred to would be so intelligible that there would be no difficulty in ascertaining at about what time the Messiah was to appear, or when he did appear in determining that it was he. This was all that was really necessary in regard to the prophecy.
(d) Yet it has been supposed that the time can be made out, even under these disadvantages, with almost entire accuracy. The examination in the case may be seen at length in Hengstenberg, Chris. ii. 394-408. It is agreed on all hands that the commencement of the reign of Xerxes occurred in the year 485 before Christ, and that Ariaxerxes died in 423. The difference concerns only the beginning of the reign of Ariaxerxes. If that occurred in the year 464 b. c., then the problem is solved, for then the decree of the twentieth year of Artaxerxes would occur 444 b. c.; and if 483 be added to that, the result is 29 a. d. - a difference, then, even in reckoning whole years and round numbers, of only one year between that and the time when Jesus was baptized by John. The full proof of this point, about the beginning of the reign of Ariaxerxes, may be seen in Hengstenberg, as above. The argument, though long, is so important, and so clear, that it may without impropriety be inserted in this place:
"According to the prophecy, the "terminus a quo," the twentieth year of Ariaxerxes, is separated from the "terminus ad quem," the public appearance of Christ, by a period of sixty-nine weeks of years, or four hundred and eighty-three years. If, now, we compare history with this, it must appear, even to the most prejudiced, in the highest degree remarkable, that, among all the current chronological determinations of this period, not one differs over ten years from the testimony of the prophecy. This wonder must rise to the highest pitch, when it appears from an accurate examination of these determinations, that the only one among them which is correct makes the prophecy and history correspond with each other even to a year.
"Happily, to attain this end, we are not compelled to involve ourselves in a labyrinth of chronological inquiries. We find ourselves, in the main, on sure ground. All chronologists agree, that the commencement of the reign of Xerxes falls in the year 485 before Christ, the death of Artaxerxes, in the year 423. The difference concerns only the year of the commencement of the reign of Ariaxerxes. Our problem is completely solved, when we have shown that this falls in the year 474 before Christ. For then the twentieth year of Ariaxerxes is the year 455 before Christ, according to the usual reckoning. :
299 U. C. Add to this, 483 years, - - - - - 782 U. C. "We should probably have been saved the trouble of this investigation, had not the error of an acute man, and the want of independence in his successors, darkened what was in itself clear. According to Thucydides, Ariaxerxes began to reign shortly before the flight of Themistocles to Asia. Deceived by certain specious arguments, hereafter to be examined, Dodwell, in the "Annal. Thucydides," placed both events in the year 465 before Christ. The thorough refutation of Vitringa, in the cited treatise, remained, strange as it may appear, unknown to the philologians and historians, even as it seems to those of Holland, as Wesseling. The view of Dodwell, adopted also by Corsini in the "Fasta Attica," became the pRev_ailing one, at which we cannot wonder, when we consider how seldom, in modern times, chronological investigations in general have been fundamental and independent; when e. g., we observe that Poppo, a generally esteemed recent editor of Thucydides, in a thick volume, entitled, "In Thucydidem Commentarii politici, geograph., chronologici," furnishes, in reference to the last, nothing more than a reprint of the school edition of the chronological tables collected from Dodwell, excusing himself with an "odio quodam inveterato totius hujus disciplince"! Clinton also ("Fasti Hellenici, lat. vert. Kruger," Leipz., 1830), though he clearly perceives that Dodwell has confused the whole chronology of this period (compare, e. g., p. 248-253), has not been able to free himself from him in the most important points, though he successfully opposed him in several; and thus the confusion only becomes still greater, since now neither the actual chronological succession of events, nor the one ingeniously invented by Dodwell, any longer remains.
Nevertheless, the truth is advanced by this increased confusion. For now the harmony introduced by Dodwell into the fictitious history is destroyed. The honor, however, of having again discovered the true path, belongs to Kriiger alone, who, after more than a hundred years, as an entirely independent inquirer, coincides with Vitringa, in the same result, and in part in the employment of the same arguments. In the acute treatise, "Ueber den Cimonischen Frieden (in the Archiv f. Philologie und Padagog. von Seebode," I. 2, p. 205, ff.) he places the death of Xerxes in the year 474 or 473, and the flight of Themistocles a year later. This treatise may serve to shame those who reject in the mass the grounds of our opinion (to the establishment of which we now proceed), with the remark, that the author has only found what he sought. Whoever does not feel capable of entering independently upon the investigation, should at least be pRev_ented from condemning, by the circumstance, that a learned man, who has no other design in view than to elucidate a chronologically confused period of Grecian history, gives, for the event which serves to determine the "terminus a quo" of our prophecy, the precise year, which places prophecy and fulfillment in the most exact harmony.
"We examine first the grounds which seem to favor the opinion, that the reign of Artaxerxes commenced in the year 465.
(1) 'The flight of Themistocles must precede the transfer of the dominion of Greece from Athens to Sparta by several years. For this happened during the siege of Byzantium, when the treasonable efforts of Pausanias first commenced; the flight of Themistocles, however, was a consequence of the complaint, which was raised against him, out of the documents found after the death of Pausanias. But Isocrates says, in the "Panathenaikos," that the dominion of the Lacedemonians had endured ten years. The expedition of Xerxes, taken as the "terminus a quo," this transfer falls in the year 470.' But we may spare ourselves the labor which Vitringa takes to invalidate this alleged testimony of Isoerates, since all recent scholars, in part independent of one another, agree that Isocrates speaks of a ten years' dominion, not before, but after that of the Athenians; compare Corny on "Pan." c. 19; Dahlmann, "Forschungen," I. p. 45; Kruger, p. 221; Clinton, p. 250, ff.
(2) That Themistocles in the year 472 was still in Athens, Corsini infers (Fasti Att. III. p. 180) from AEl. lib. 9, c. 5. According to this, Themistocles sent back Hiero, who was coming to the O ympic games, asserting that, whoever had not taken part in the greatest danger, could not be a sharer of the joy. (The fact is also related by Plutarch.) Now as Hiere, Ol. 75, 3 (478), began to reign, only the Ol. 77 (472) could be intended. But who does not at once perceive that the reference to the games of the Ol. 76 (476) was far more obvious, since the occurrence pre-supposed that the μέγιστος τῶν κινδύνων megistos tō n kindunō n was still fresh in remembrance?
(3) according to this supposition, Xerxes would reign only eleven years; Artaxerxes, on the contrary, fifty-one. This is in opposition to the testimony of the "Can. Ptolem." (compare thereon Ideler, I. p. 109, ff.), which gives to Xerxes twenty-one, and to Artaxerxes forty-one years, and of Ctesias, who gives to Artaxerxes forty-two years, and of some other writers; compare the passages in Bahr on Ctesias, p. 181. "Ceteris paribus," this argument would be wholly decisive. But when other weighty authorities are opposed to it, it is not of itself sufficient to outweigh them. The canon has high authority, only where it rests on astronomical observations, which is here not the case. Otherwise it stands on the same ground as all other historical sources. The whole error was committed, as soon as only an ιά ia in an ancient authority was confounded with a κά ka; for when a reign of twenty-one years had thus been attributed to Xerxes, the shortening of the reign of Artaxerxes to forty-one years necessarily followed. Wesseling (on Diod. 12, 64) attributes forty-five years to Artaxerxes, thus without hesitation rejecting the authority of the canon. To these arguments, already adduced by others, we subjoin the following.
(4) It seems to be evident from Ctesias, chapter 20, that Artaxerxes was born a considerable time after the commencement of the reign of Xerxes. Ctesias, after relating it, proceeds - γαμεῖ δὲ Ξέρξης Ὀνόφα θυγατέρα Αμιστριν καὶ γίνεται αὐτῷ παῖς Δαρειαῖος, καὶ ἕτερος ματὰ δύο ἔτη Υ̓στασπης, καὶ ἔτι Ἀρταξέρξης gamei de Xerxē s Onofa thugatera Amistrin kai ginetai autō pais Dareiaios, kai heteros meta duo etē Ustaspē, kai eti Artaxerxē s. If he relates the events in the true chronological order, Artaxerxes in the year 474 b. c. could at most have been seven years old. On the contrary, however, all accounts agree, that at the death of Xerxes, although still young (compare Justin, 3, 1), he was yet of a sufficient age to be capable of reigning himself. We must not be satisfied with the answer that it is very improbable that Xerxes, who was born at the beginning of the thirty-sixth year of the reign of Darius (compare Herod. 7, 2), and was already thirty-four or thirty-five years old at his death, was not married until so late a period. Ctesias himself frees us from the embarrassment into which we were thrown by his inaccuracy. According to chapter 22, Megabyzus was already married, before the expedition against Greece, with a daughter of Xerxes, who, already mentioned (chapter 20), if Ctesias is there chronologically accurate, could not have been born before that time. According to chapter 28, Megabyzus, immediately after the return of Xerxes from Greece, complained to him of the shameful conduct of this wife of his.
(5) There can be no doubt that the Ahasuerus of the book of Esther is the same as Xerxes. But the twelfth year of this king is there expressly mentioned, Est 3:7, and the events related in the following context fall, in part, about the end of the same year. But this difficulty vanishes, as soon as we include the years of the co-regency of Xerxes with Darius. According to the fall account in Herodotus 7, chapters 2-4, Xerxes, two years before the death of Darius, was established by him as king: compare e. g., chapter 4 - ἀπέδεξε δὲ βασιλῆα Πέρσῃσι Δαρεῖος Ξέρξεα apedexe de basilē a Persē si Dareios Xerxea. Of the custom of the Hebrew writers to include the years of a co-regency, where it existed, we have a remarkable example in the account concerning Nebuchadnezzar (compare Bietr. I. p. 63). But we find even in the book of Esther itself plain indications of this mode of reckoning. The account of the great feast Est. 1 is placed in its true light by this supposition. The occasion of it was the actual commencement of the reign of Xerxes, though we need not on this account exclude, what has hitherto been regarded as the exclusive object, consultations with the nobles respecting the expeditions about to be undertaken. What is related Est 2:16 then falls precisely in the time of the return of Xerxes from Greece, while otherwise, and this is attended with difficulty, about two years after that event.
"We now proceed to lay down the positive grounds for our view; and in the first place, the immediate, and then the mediate proofs, which latter are far more numerous and strong, since they show that the flight of Themistocles, which must precede the reign of Artaxerxes, cannot possibly be placed later than 473 before Christ.
"To the first class belong the following:
1. It must appear very strange to those who assume a twenty-one years' reign of Xerxes, that the whole period from the eleventh year is a complete "tabula rasa." The Biblical accounts stop short at the close of the tenth year. Ctesias relates only one inconsiderable event after the Grecian war (chapter 28), which occurred immediately after its temination. No later writer has ventured to introduce anything into the ten years, which, according to our view, the permutation of an ι (i) and κ (k) adds to his age.
"2. We possess a twofold testimony, which places the return of Xerxes from Greece, and his death, in so close connection, that, without rejecting it, we cannot possibly assume a fifteen years' reign after this return, but are rather compelled to place his death not beyond the year 474. The first is that of AElian, Var. Hist. 13, 3: εἶτα ἐπανελθὼν, αἴσχιστα ἀνθρώπων ἀπέθανεν, ἀποσφαγεῖς νύκτωρ ἐν τῇ ἐυνῇ ὑπὸ τοῦ ὑιοῦ eita epanelthō n, aischista anthrō pō n apethanen, aposphageis nuktō r en tē eunē hupo tou huiou. The second, that of Justin, 3, 1: 'Xerxes rex Persarum, terror antea gentium, bello in Graeciam infeliciter gesto, etiam suis contemtui essecoepit. Quippe Artabanus proefectus ejus, deficiente quotidie regis majestate, in spem regni adductus, cum septem robustissimis filiis,' etc.
"3. The testimonies of Justin, I. c., respecting the age of his sons at his death, are not reconcilable with the twenty-one years' reign of Xerxes: 'Securior de Artaxerxe, puero admodum, fingit regem a Dario, qui erat adolescens, quo maturius regno potiretur occisum.' If Xerxes reigned twenty-one years, his firstborn, Darius, according to a comparison of Ctesias (chapter 22), could not at his death have been an adolescens, but at least thirty-one years old. On the contrary, if eleven years' reign be assumed, these determinations are entirely suitable. Darius was then toward twenty-one years old; Artaxerxes, according to Ctesias (chapter 20), near four years younger than Darius, about seventeen. This determination shows also that it cannot be objected against a fifty-one years'reign of Artaxerxes that it would give him too great an age. The suggestion can be refuted by the simple remark, that the length of his life remains exactly the same, whether he reigned fifty-one or forty-one years. If he ascended the throne at seventeen, his life terminated at sixty-eight.
"4. According to the most numerous and weighty testimonies, the peace of Cimon was probably concluded after the battle of the Eurymedon (before Christ 470). Now, as all agree that this peace was concluded with Artaxerxes, the commencement of his reign must, in any event, be placed before 470. Compare Kruger, 1. c., p. 218.
"5. The history of Nehemiah is scarcely reconcilable with the supposition that Artaxerxes reigned only forty-seven years. After Nehemiah had accomplished all that is related in Neh. 1-12, he returned to Persia to discharge the duties of his office, at court. This happened, according to Neh 13:6, in the thirty-second year of Artaxerxes. The time of his return is not accurately determined. It says merely, after a considerable time, the ימים לקץ leqē ts yā mı̂ ym. That his absence, however, must have continued a whole series of years, appears from the relation of that which took place in the meantime. The law against marriage with foreign women, to the observance of which the people had bound themselves anew, Neh 10:30, was first violated during his absence; then again, by a decree of the people, executed in all severity, Neh 13:1-3; and then again broken, as appears from the fact that Nehemiah, at his return, according to Neh 13:23, found a great many foreign women in the colony.
That these marriages had already existed for some time appears from Neh 13:24, where it is said that the children of them had spoken half in the language of Ashdod, and could not speak Hebrew. A long absence is also implied in the other abuses which Nehemiah, according to Neh 13:10, following, found on his return. He saw the fruits of the former labors almost destroyed. The same is also evident from the prophecies of Malachi, which were delivered exactly in the time between the two periods of Nehemiah's presence at Jerusalem: compare Vitringa's excellent Dissert. de AEtate Mal., in his Obss. ss. vi. 7, t. 2, p. 353, following The condition of the people appears here, as it could have been only after they had already been deprived, for a considerable time, of their two faithful leaders, Ezra, who, having arrived thirteen years earlier, had cooperated for a considerable time with Nehemiah, and Nehemiah himself.
But, if we consider barely the first-mentioned fact, the marriages with foreign women, it will be evident that a longer period than nine years would be required. For each change there will then only three years be allowed; and as this is undeniably too little for the third, according to Neh 13:24, the two first must be still more shortened, which is inadmissible. Besides, we do not even have nine years for these events, if the reign of Artaxerxes is fixed at forty-one years. For the relation of Nehemiah pre-supposes that Artaxerxes was yet living at the time of its composition. This, however, cannot be placed in the time immediately after the return of Nehemiah, since it must have been preceded by the abolition of all these abuses. If, however, we are conducted by the authority of Nehemiah, which is liable to no exception, since he was contemporary and closely connected with Artaxerxes, a few years over forty-one, we have gained much. For then the only objection to our determination, the testimony of the canon, is completely set aside.
"We must premise a remark, before we bring forward our indirect proofs, in order to justify the connection in which we place the commencement of the reign of Artaxerxes with the flight of Themistocles. This connection has not, indeed, the unanimous testimony of the ancient writers in its favor. The vouchers for it are, Thucydides (chapter 137), where it is said of Themistocles, who had come into Asia, ἐσπέμπει γράμματα ἐς βασιλέα Ἀρταξέρξην τὸν Ξέρξου, νεωστὶ βασιλεύοντα espemtei grammata, es basilea Artaxerxē n ton Xerxou, neō sti basileuonta, and Charon of Lampsacus, who, according to Plutarch (Them. chapter 27), makes him in like manner fly to Artaxerxes. On the contrary: others, as Ephorus, Dinon, Klitarch, and Heraclides (compare Plut. 1. c.), represent him as going to Xerxes. If, now, we examine these testimonies, according to the authorities of the witnesses the decision will unquestionably be in favor of that of Thucydides and Charon. Thucydides was contemporary with Ariaxerxes, and was born about the time of the flight of Themistocles. This prince of Greek historians gives (chapter 97) as the cause why he relates the events between the Median and Peloponnesian war, that all his predecessors had passed over these events in silence, and that the only one who touched upon them, Hellanicus, βραχέως τε καὶ τοῖς χρὸνοις οὐκ ἀκριβῶς ἐπεμνήσθη bracheō s te kai tois chronois ouk akribō s epemnē sthē them, from which it is evident, first, how little certain are the accounts of this period in later authors, because they can have no credible contemporary voucher, since he could not have been unknown to Thucydides; and, secondly, that Thucydides himself claims to be regarded as a careful and accurate historian of this period, and therefore must be esteemed such, because so honest a man would assume nothing to himself which did not belong to him. The other witness, Charon, was the less liable to err, since, at the very time of this event, he was a writer of history, and even lived in Asia. On the other hand, the oldest witnesses for the opposite supposition lived more than a century after the event. Ephorus (see on his Akrisic, Dahlmann) out-lived the dominion of Alexander in Asia; Dinon was father of Kiltarch, who accompanied Alexander.
"In weighing these grounds, the authority of Thucydides and Charon was unhesitatingly followed in ancient times. Plutarch (1. c.) does this, with the remark, that the testimony of Thucydides agrees better with the chronological works. Nepos says: 'Scio plerosque ita scripsisse, Themistoclem Xerxe regnante in Asiam transiisse: sed ego potissimum Thucydidi credo, quod aetate proximus de his, qui illorum temporum historias reliquerunt et ejusdem civitatis fuit.' Suidas, and the Scholiast on Aristoph. "Equites," from which the former borrowed verbatim his second article on Themistocles, makes him flee, πρὸς τὸν Ἀρταξέρξην, τὸν Ξέρξου τοῦ Πέρσον παῖδα pros ton Artaxerxē n, ton Xerxou tou Persou paida, without even mentioning the other supposition. And in this respect, we have the less fear of contradiction, since, as far as we know, all modern critics, without exception, follow Thucydides and Charon. We only still remark that the opposite view can the more easily be rejected, since its origin can so readily be explained, either from the fact that this event fell on the border of the reign of Xerxes and of Artaxerxes, or from a simple confounding of the two names, the assumption of which is more easy the more frequently it occurs; we find it even in Aristotle, the contemporary of those writers, Pol. 5, 8, and twice in Ctesias, chapter 35, where Bahr would make a change in opposition to all the manuscripts, and chapter 44. Compare Bahr on the passage, and Reimarus on Dio Cass. II. p. 1370. Finally, the error might arise also from the circumstance that the flight of Themistocles was placed in the right year; but twenty-one years were attributed to Xerxes, from which it necessarily follows that he took refuge with Xerxes. This last opinion is favored by the coincidence of several contemporary writers in the same error, which presupposes some plausible reason for it.
"We now proceed to lay down our indirect proofs.
(1) we begin with the testimony which gives precisely the year of the flight of Themistocles, that of Cicero, Lael. chapter 12. It is true, Corsini, 1. c. 3, p. 180, asserts, that Cicero speaks of the year in which Themistocles was banished from Athens; but we need only examine the passage to be convinced of the contrary: 'Themistocles - fecit idem, quod viginti annis ante apud nos fecerat Coriolanus.' The flight of Coriolanus to the Volci falls in the year 263 u. c., 492 b. c. The flight of Themistocles is accordingly placed by Cicero in the year 472, a year later than by us, which is of no importance, since the round number twenty was the more suitable to the object of Cicero, as the more accurate nineteen, for the chronologists. If Dodwell's view were correct, there would be the space of twenty-seven years between the two events.
"2. Diodorus Siculus, who (11, 55) places the flight of Themistocles in Ol. 77, 2 (471 b. c.), in any event favors our determination, which ascends only two years higher, far more than the opposite one. We remark, however, that he also places in the same year the residence of Themistocles at Magnesia, and his death; and thus it is evident that, whether by mistake or design, he compresses the events in the life of Themistocles, which filled up some years, into the year of his death. If this took place in the year 471, the flight must be dated at least as far back as 473. Our determination differs only a single year from that of Eusebius, who relates the flight of Themistocles in Ol. 77, 1.
"3. But what forms the chief argument, the whole series of transactions, as they have been recorded in accurate order, especially by Thucydides, compels us without reserve to place the flight of Themistocles not be. low the year 473. That the expedition of the allied Greeks under the direction of Pausanias, against Cyprus and Byzantium, the capture of the latter city, and the transfer of the supremacy from the Lacedemonians to the Athenians, occasioned by the insolence of Pausanias, fall in the year 477, we may regard as established beyond dispute by Clinton, p. 270, following. The view of O. Muller (Dorier, ii. p. 498), who distributes these events into a period of five years, is contradicted by the expression ἐν τῇδε τῇ ἡγεμονίᾳ en tē de tē hē gemonia of Thucydides, chapter 94, whereby the capture of Byzantium is brought into the same year with the expedition against Cyprus. That these words cannot be connected with what follows, without a change of the text in opposition to all critical authority, is shown by Poppo. Moreover, the very last of these events is placed, by the unanimous testimony of antiquity, in the year 477.
Clinton shows, p. 249, that all reckonings of the time of the supremacy of the Athenians, setting out from this, year, differ from one another only in reference to the assumed termination. Also, Thucydides chapter 128, the expedition against Cyprus, and that against Byzantium, are connected as immediately succeeding each other. If, however, Dodwell were compelled by the force of the arguments to acknowledge that these events, which he compresses into one year, do not, as he assumes (p. 61), belong to the year 470, but to the year 477, he would surely be compelled, perceiving it to be impossible to lengthen out the thread of the events until the year 465, to give up the whole hypothesis. The dissatisfaction of the allies was followed by the recal of Pausanias. That this belongs still to the same year plainly appears, partly from the nature of the case itself, since it pre-supposes a continuance of supremacy, partly from Thucydides, chapter 95: ἐν τούτῳ δε οἱ Λακεδαιμόνιοι μετεπέμποντο Παυσανίαν ἀνακρινοῦντες ὧν περὶ ἑπυνθάνοντο en toutō de hoi Lakedaimonioi metepemponto Pausanian anakrinountes hō n peri epunthanonto.
Pausanias having come to Sparta, and been there set at liberty, now betook himself privately in a galley to Byzantium. This cannot have happened long afterward, for Thucydides, chapter 128, immediately subjoins it, and what is of the most importance, Pausanias finds the fleet still at Byzantium. That his residence there did not long continue appears from the account of Thucydides, chapter 131, that he was forcibly expelled thence by the Athenians. He now retired to the colony in Troas; from there he was recalled to Sparta, after it had been reported that he kept up an understanding with the barbarians. The Ephori threw him into prison, but soon after released him. At this time his intercourse with Themistocles look place, who, being at the time already expelled from Athens, resided at Argos, and thence made excursions into the rest of the Peloponnesus. That Pausanias then for the first time drew Themistocles into his plan, when the latter had been driven from Athens, is asserted by Plutarch, and a personal intercourse between them is rendered certain by all accounts.
That there was no considerable period between this release of Pausanias and his death is clear. Pausanias was not condemned, because there was no certain proof against him. It is, however, psychologically improbable that he did not soon afford it, that he prudently kept himself from giving open offence for a series of years, when we consider that he was deprived of all prudence by his haughtiness, arising to madness; that he himself rendered the execution of his treasonable plan impossible; that, according to Thucydides, chapter 130, he went about in a Median dress, and caused himself to be accompanied on a journey through Thrace with Median and Egyptian satellites, spread a Persian table, made difficult the access to his person, gave free course to his passions, of whom Thucydides himself very significantly remarks, καὶ κατέχειν τὴν διάνοιαν οὐκ ἡδύνατο ἀλλ ̓ ἔργοις βραχέσι προύδήλου, ἅ τῇ γνώμῃ γνώμῃ μειζόνως ἐρέπειτα ἔμελλε πράξειν kai katechein tē n dianoian ouk ē dunato all' ergois brachesi proudē lou, ha tē gnō mē meizonō s erepeita emelle praxein, and of whose senseless arrogance the same historian, chapter 132, gives an example, even out of the time immediately after the battle of Platea. The discovery was effected by him who was to bring to Artabazus the last letters to the king.
With what haste the transactions were carried on, and that by no means a space of four years was consumed, is evident from the fact that the king, in order to accelerate them, had expressly sent Artabazus to Asia Minor. His death immediately followed the discovery (compare Thucydides 133). We surely do not assume too little when we give to these events a period of three years. That we need not go beyond this is shown by Dio. dorus, who compresses all these events into the year 477 (Ol. 75, 4). How could he have done this, or how could such an error have arisen, if the beginning and end had been separated from each other by a period of eight or nine years?. How impossible it was for him, with his sources, to place the destruction of Pausanias far beyond this time appears from his fiction, which can in no other way be explained, of a twofold accusation of Themistocles. If, now, we must place the death of Pausanias about the year 474, and in no event later, the flight of Themistocles cannot be placed farther back than the year 473.
For Themistocles, at the death of Pausanias, had already been a considerable time in the Peloponnesus. His accusation followed immediately after the event (compare Thucydides, I. 135); and the combined interests of the Lacedemonians, to whom nothing could be more desirable than to have the Athenians share their disgrace, and of the enemies of Themistocles at Athens (Plut. Them. c. 23: κατεβόων μὲν αὐτοῦ Λακεδαιμόνιοι, κατηγόρουν δ ̓ οἱ φθονοῦντες τῶν πολιτῶν kateboō n men autou Lakedaimonioi, katē goroun d' hoi phthonountes tō n politō n, would cause the decision to be hastened as much as possible. Themistocles, persecuted both by the Athenians and Lacedemonians, now flees from the Peloponnesus to Corcyra. Being denied a residence there, he retires to the opposite continent. In danger of being overtaken by his persecutors (Thucydides chapter 136: καὶ διωκόμενος ὑπὸ τῶν προστεταγμένων κατὰ πύστιν ᾖ χωροίη kai diō komenos hupo tō n prostetagmenō n kata pustin ē chō roiē, he sees himself compelled to flee to Admetus, the king of the Molossians. Nor can he have long resided there, for, according to Thucydides, chapter 137, he was sent forward by Admetus, as soon as his persecutors came. And how can we suppose that they would have been long behind him? How long could his place of residence have remained a secret? It is expressly said by Thucydides, that the coming of his persecutors, and the flight of Themistocles to Asia, very soon happened (ὕστερον ου ̓ πολλῷ husteron ou pollō). It is true, that if we could credit the account of Stesimbrotus, in Plut. chapter 24, we must assume that the residence of Themistocles with Admetus continued some months, for he related that his friends brought to him there his wife and children, whom they had secretly conducted out of Athens. But that no dependence is to be placed upon this is evident from the absurd fiction of Stesimbrotus that immediately follows, which to the surprise even of Plutarch (εἶτ ̓ οὐκ οἶδ ̓ ὅπως ἐπιλαθόμενος τούτων, η τὸν Θεμιστοκλέα ποιῶν#x3bd; ἐπιλαθόμενον, πλεῖσαι φησιν, κ.τ.λ. eit' ouk oid' hopō s epilathomenos toutō n, ē ton Themistoklea poiō n epilathomenon, pleisai phē sin, etc.) he brings forward, without observing that the one fable does away the other - namely, that Themistocles was sent by Admetus to Sicily, and had desired of Hiero his daughter in marriage, with the promise to bring Greece under subjection to him.
Plutarch designates Stesimbrotus as a shameless liar, Pericles, chapter 13. That the sons of Themistocles remained in Athens is manifest from a relation in Suidas, and the testimony of Thucydides, chapter 137, and of Plutarch, that the gold was first sent to Themistocles by his friends after his arrival in Asia, to enable him to reward the service of the captain who brought him to Asia, shows at the same time the incorrectness of the assertion of Stesimbrotus, and confirms the opinion that Themistocles remained in no one place of his flight long enough for his friends to send to him there the necessary gold. Themistocles was conducted by Admetus to Pidna, and from there he betook himself in a boat directly to Asia. This, accordingly, since between the death of Pausanias, and the coming of Themistocles into Asia there could at most be only a year, can at latest have happened in the year 473, perhaps in 474; and even in the former case we are completely justified in placing the beginning of the reign of Artaxerxes, which still cannot have immediately coincided with the coming of Themistocles, in the year 474.
"4. On the supposition that the commencement of the reign of Artaxerxes, and the flight of Themistocles, fall in 465, an extravagant old age must be attributed to Charon of Lampsacus. According to Suidas, he was still flourishing under the first Darius, Ol. 69, 504 b. c. Since now, in his history, he mentions the flight of Themistocles to Artaxerxes, this being placed in 465, he must have been employed in writing history at least forty years. This is not, indeed, absolutely impossible; but, in a doubtful case, it must be rejected as the more improbable alternative. 'Historice enim, non sunt explicandae - says Vitringa (Proll. in, Zach. p. 29) - ex raris et insolentibus exemplis, sed ex communi vivendi lege et ordine. Si res secus se habeat, in ipsa historia ascribitur ne fallat incautos.' Compare his farther excellent remarks on this subject. That this argument is not without force, is evident even from the efforts of some advocates of the false chronology to set it aside by cutting the knot. Suidas, after he has cited the above-mentioned determination of the time of Charon, as he found it in his more ancient authorities, subjoins, μᾶλλον δὲ ἦν ἐπὶ τῶν Περσικῶν mallon de ē n epi tō n Persikō n. Creuzer, on the Fragm. Historr. Groec., p. 95, rejects this date without farther examination, because it gives too great an age to Charon.
"5. According to Thucydides 1, 136, Themistocles, on his passage to Asia, fell in with the Athenian fleet, which was besieging Naxos. This siege of Naxos, however, according to the testimony of Thucydides, chapter 100, which makes all other arguments superfluous, happened before the great victory of the Athenians on the Eurymedon, which, according to Diodorus, belongs to the year 470, and cannot be placed later, because this was the first considerable undertaking of the Athenians against the Persians, the war with whom formed the only ground for the important requisitions which they made upon their allies. Compare Thucydides i. 94. Hitherto, since the supremacy had passed over to the Athenians, scarcely anything had been done against the Persians, except the taking of the unimportant AEgon. Thucydides also leads us to about the same year as that given by Diodorus, who connects the defection of Thasos (467) with χρόνῳ ὕστερον chronō husteron, which cannot stand where events immediately succeed each other. Even for these reasons, the siege of Naxos and the flight of Themistocles, do not fall after 471. If, however, we consider that Naxos was the first confederate city with which the Athenians were involved in discord (compare Thucydides, p. 1, 98) - which, from the nature of the case, as is rendered especially clear by the remarks of Thucydides and a comparison of the later historians, could scarcely have first happened after seven years - and if we farther consider the way in which Thucydides (chapter 98) connects the events, from the transfer of the supremacy until the capture of Naxos, with one another, we shall, without hesitation, place the latter some years earlier, in the year 474 or 473.
"6. The flight of Themistocles falls at least three years earlier than the battle on the Eurymedon, because in all probability he was dead before the latter event. His death, however, must have been some years subsequent to his coming into Asia (compare Thucydides chapter 138). One year passed in learning the language, and some time, in any event, was required for what is implied in ταύτης ἦῤχε τῆς χώρας, δίντος, κ.τ.λ. tautē s ē rche tē s chō ras, dontos, etc. Thucydides relates that, according to the account of some, Themistocles took poison, ἀδύνατον νομίσαντα εἶναι ἐπιτελέσαι βασιλεῖ α ὑπέεσχετο adunaton nomisanta einai epitelesai basilei a hupescheto. This pre-supposes that Themistocles was compelled to fulfill his promises; and had this not been the case at his death, the report that Thucydides only in this instance relied upon himself could not have arisen. Plutarch expressly connects the death of Themistocles with the expedition of Cimon. This is done by several writers, with the mention of the most special circumstances (compare the passages in Staveren on Nep. Them. 10) all of which may be regarded, as they are by Cicero (Brut. chapter 11) and Nepos, as fictitious, and yet the historical basis on which alone everything depends, "the fact" that Thucydides died before the battle on the Eurymedon is firmly established.
"7. Kruger (1. c. p. 218) has shown that the account of Plutarch, that Themistocles reached an age of sixty-five years, forbids us to place his death beyond the year 470, and therefore his flight beyond the year 473. According to an account which has internal evidence of credibility, in AElian, Var. Hist. iii. 21, Themistocles, as a small boy coming from school, declined going out of the way of the tyrant Pisistratus. Assuming that this happened in the last year of Pisistratus, 529 b. c., and that Themistocles was at that time six years old, he must have been born in 535, and died in 470. Nor is it a valid objection that, according to Plutarch, Themistocles was still living at the time of the Cyprian expedition of Cimon (449 b. c.), and was still young at the battle of Marathon. For the former rests on a manifest confounding of the former event with the victory over the Persian fleet at Cyprus, which is supposed to have immediately preceded the victory on the Eurymedon (compare Diodor. 11, 60; Dahlmann, Forschungen, i. p. 69), and the latter merely on a conclusion drawn from this error. 'Whoever,' remarks Dahlmann, p. 71, 'reads without prejudice the passage, Thucydides 1, 138, will perceive that the death of Themistocles followed pretty soon after his settlement in Persia; probably in the second year, if Thucydides is worthy of credit.'
"Until all these arguments are refuted, it remains true that the Messianic interpretation of the prophecy is the only correct one, and that the alleged pseudo-Daniel, as well as the real Daniel, possessed an insight into the future, which could have been given only by the Spirit of God; and hence, as this favor could have been shown to no deceiver, the genuineness of the book necessarily follows, and the futility of all objections against it is already manifest."
V. The only remaining point of inquiry on this verse is, as to the division of the whole period of sixty-nine weeks into two smaller portions of seven weeks and sixty-two weeks; that is, of the four hundred and eighty-three years into one period of four hundred and thirty-four years, and one of forty-nine years. This inquiry resolves itself into another, Whether, after the issuing of the command in the twentieth year of Artaxerxes, there was a period of forty-nine years that was in any manner distinguished from what followed, or any "reason" why an epoch should be made there? If the command in the twentieth of Artaxerxes was in the year 454 b. c., then the subtraction of forty-nine years from this would make the year 405 b. c. the marked period; that is, about that time some important change would occur, or a new series of affairs would commence which would properly separate the pRev_ious period from what followed.
Now, the fair interpretation of this passage respecting the seven weeks, or forty-nine years, undoubtedly is, that that time would be required in rebuilding the city, and in settling its affairs on a permanent foundation, and that, from the close of that time, another period of sixty-two weeks, or four hundred and thirty-four years, would elapse to the appearing of the Messiah. It is true that this is not distinctly specified in the text, and true that in the text the phrase "the street shall be built again, and the wall, even in troublous times," is not limited expressly to either period, but it is also said in the next verse, that the period of sixty-two weeks would be terminated by the appearing of the Messiah, or by his being cut off, and, therefore, it is fair to presume that the pRev_ious period of seven weeks was to be characterized particularly as the "troubleus times" in which the street and the wall were to be built again. The inquiry now is, Whether that time was actually occupied in rebuilding and restoring the city? In regard to this, it may be remarked,
(1) That there is a strong "probability" that a considerable time would be necessary to rebuild the walls of the city, and to restore Jerusalem to a condition like that in which it was before the captivity. We are to remember that it had been long lying in ruins; that the land was desolate; that Jerusalem had no commercial importance to make its growth rapid; that there were few in the city on whom reliance could be placed in rebuilding it; that a large portion of the materials for rebuilding it was to be brought from a distance; that the work was opposed with much determination by the Samaritans; that it was necessary, as Nehemiah informs us, in building the walls, that the workmen should have a weapon of defense in one hand while they labored with the other, and that those who were engaged on it were mostly poor. When these things are considered, it is at least not improbable that the period of forty-nine years would be required before it could be said that the work was fully completed.
(2) a more material question, however, is, whether the facts in the case confirm this, or whether there was such a termination of the rebuilding of the city at about that period, that it could be said that the time occupied was seven weeks rather than, for example, six, or five, or nine. It may not be necessary so to make this out as to determine the precise year, or the termination of forty-nine years. but in a general division of the time, it is necessary, undoubtedly, so to determine it as to see that that time should have been designated, rather than one equally general at the close of one week, or two, or six, or nine, or any other number. Now that that was the period of the completion of the work contemplated by the decree issued under Artaxerxes, and the work undertaken by Nehemiah, it is not difficult to show:
(a) It is reasonable to presume that the time referred to in the seven weeks would be the rebuilding of the city, and the restoration of its affairs to its former state - or the completion of the arrangements to restore the nation from the effects of the captivity, and to put it on its former footing. This was the main inquiry by Daniel; this would be a marked period; this would be that for which the "commandment would go forth;" and this would constitute a natural division of the time.
(b) As a matter of fact, the completion of the work undertaken by Nehemiah, under the command of the Persian kings, reached to the period here designated; and his last act as governor of Judea, in restoring the people, and placing the affairs of the nation on its former basis, occurred at just about the period of the forty-nine years after the issuing of the command by Artaxerxes Longimanus. That event, as is supposed above, occurred 454 b. c. The close of the seven weeks, or of the forty-nine years, would therefore be 405 b. c. This would be about the last year of the reign of Darius Nothus. See the table above. Nehemiah was twice governor of Judea, and the work of restoration which he undertook was not completed until his being the second time in that office. The first time he remained twelve years in office, for he received his commission in the twentieth year of Artaxerxes, and in the thirty-second year he returned again to him, Neh 13:6. This, according to the computation above, would bring it down to 442 b. c. How long he then remained with the king of Persia he does not definitely state himself, but says it was "certain days," Neh 13:6. After this, he again obtained permission of the king to return to Jerusalem, and went back the second time as governor of Judea, Neh 13:6-7. The time from his first return to Persia, after the twelve years that he spent in Judea to the year 405 b. c., would be thirty-seven years. According to this, the close of the "seven weeks," and the completion of the enterprise of "rebuilding and restoring" the city, must have been at the end of that thirty-seven years. In reference to this, it may be remarked,
(1) That Nehemiah is known to have lived to a great age (Josephus); yet, supposing he was thirty years old when he was first appointed governor of Judea, and that the time referred to at the close of the "seven weeks," or forty-nine years, was the completion of his work in the restoration of the affairs of Jerusalem, the whole period would only reach to the seventy-ninth year of his age.
(2) The last act of Nehemiah in restoring the city occurred in the fifteenth year of the reign of Darius Notbus - according to Prideaux (Con. II. 206, following) - that is, 408 b. c. This would make, according to the common computation of chronology, a difference from the estimate above of only three years, and, perhaps, considering that the time of "seven weeks" is a reckoning in round numbers, this would be an estimate of sufficient accuracy. But, besides this, it is to be remembered that the exact chronology to a year or a month cannot be made out with absolute certainty; and taking all the circumstances into consideration, it is remarkable that the period designated in the prophecy coincides so nearly with the historical record. The only remaining inquiries, therefore, are, whether the last act of Nehemiah referred to occurred at the time mentioned - the 15th of Darius Nothus, or 408 b. c. - and whether that was of sufficient prominence and importance to divide the two periods of the prophecies, or to be a proper closing up of the work of restoring and rebuilding Jerusalem. What he did in his office as governor of Judea, at his second visitation to Jerusalem, is recorded in Neh. 13:7-31.
The particular acts which he performed consisted in removing certain abuses which had been suffered to grow up in his absence respecting the temple service, by which the temple had become greatly polluted Neh 13:7-14; in restoring the Sabbath to its proper observance, which had become greatly disregarded Neh 13:15-22; and in constraining those Jews who had contracted unlawful marriages to separate themselves from their wives Neh 13:23-31. These acts were necessary to put the affairs of the temple, and the condition of the city, on their former basis. The last of these acts - the separation of those who had contracted unlawful marriages from their wives, is that which designates the close of the "seven weeks," and respecting which the date is to be sought. This is stated in the book of Nehemiah Neh 13:28 to have occurred in the time of "one of the sons of Joiada, the son of Eliashib the high priest, son-in-law to Sanballat the Horonite." That is, it occurred when Joiada was high priest.
But, according to the "Chr. Alexandrinum," Joiada succeeded his father in the office in the eleventh year of Darius Nothus, and Prideaux supposes, without improbability, that this event may have occurred as long as four years after he entered on the office of high priest, which would bring it to the fifteenth of Darius Nothus, or 408 b. c. Compare Jahn, Heb. Com. pp. 179-182; and Prideaux, Con. ii. 206-210. The time, then, if this be the event referred to, is sufficiently accurate to make it coincide with the prophecy - sufficiently so to divide the pRev_ious period from what succeeded it. The event itself was of sufficient importance to have a place here. It was, in fact, finishing what was necessary to be done in order to a completion of the purpose to "restore and rebuild Jerusalem." It was in fact "the restoration of Jewish affairs under the Persian edict," or what was accomplished in fact under that edict in placing the Jewish affairs on the proper basis - the basis on which they were substantially before the captivity.
This was the termination of that captivity in the fullest sense, and divided the past from the future - or constituted a "period or epoch" in the history of the Jewish people. It remains only to add, on this verse - and the remark will be equally applicable to the exposition of the two remaining verses of the chapter - that on the supposition that this had been written after the coming of the Messiah, and it had been designed to frame what would seem to be a prophecy or prediction of these events, the language here Would be such as would have been appropriately employed. From the time of the going forth of the command to rebuild the city, the whole duration would have been accurately divided into two great portions - that requisite for the completion of the work of restoring the city, and that extending to the coming of the Messiah, and the former would have been made to terminate where it is now supposed the period of "seven weeks," or forty-nine years, did actually terminate. If this would have been the correct apportionment in a "historic" Rev_iew, it is correct as a "prophetic" Rev_iew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: and understand: Dan 9:23; Mat 13:23, Mat 24:15; Mar 13:14; Act 8:30
from: Ezr 4:24, Ezr 6:1-15, Ezr 7:1, Ezr 7:8, Ezr 11-26; Neh 2:1-8, Neh 3:1
restore and to build Jerusalem: or, build again Jerusalem, as. Sa2 15:25; Psa 71:10
the Messiah: Joh 1:41, Joh 4:25
the Prince: Dan 8:11, Dan 8:25; Isa 9:6, Isa 55:4; Mic 5:2; Act 3:15, Act 5:31; Rev 1:5, Rev 19:16
seventy weeks: The seventy weeks are here divided into three periods.
Seventy Weeks - Three Periods Order Duration(in weeks) Equivalent(in years) Major Events 1. Seven 49 for the restoration of Jerusalem 2. Sixty-two 434 from that time to the announcement of the Messiah by John the Baptist 3. One 7 for the ministry of John and of Christ himself to the crucifixion be built again: Heb. return and be builded
wall: or, breach, or, ditch. even. Neh 4:8, Neh 4:16-18; Eph 5:16
troublous times: Heb. strait of times, Neh 6:15
Carl Friedrich Keil and Franz Delitzsch
9:25
The detailed statement of the 70 שׁבעים in 7 + 62 + 1 (Dan 9:25, Dan 9:26, Dan 9:27), with the fuller description of that which was to happen in the course of these three periods of time, incontrovertibly shows that these three verses are a further explication of the contents of Dan 9:24. This explication is introduced by the words: "Know therefore, and understand," which do not announce a new prophecy, as Wieseler and Hofmann suppose, but only point to the importance of the further opening up of the contents of Dan 9:24, since ותשׂכּל (and thou wilt understand) stands in distinct relation to בינה להשׂכּלך (to give thee skill and understanding, Dan 9:22). The two parts of Dan 9:25 contain the statements regarding the first two portions of the whole period, the seven and the sixty-two שׁבעים, and are rightly separated by the Masoretes by placing the Atnach under שׁבעה. The first statement is: "from the going forth of the command to restore and to build Jerusalem unto a Messiah (Gesalbten), a prince, shall be seven weeks." דּבר מצא (from the going forth of the commandment) formally corresponds, indeed, to דּבר יצא (the commandment came forth), Dan 9:23, emphatically expressing a decision on the part of God, but the two expressions are not actually to be identified; for the commandment, Dan 9:23, is the divine revelation communicated in Dan 9:24-27, which the angel brings to Daniel; the commandment in Dan 9:25 is, on the contrary, more fully determined by the words, "to restore and to build, etc. להשׁיב is not to be joined adverbially with ולבנות so as to form one idea: to build again; for, though שׁוּב may be thus used adverbially in Kal, yet the Hiphil השׁיב is not so used. השׁיב means to lead back, to bring again, then to restore; cf. for this last meaning Is 1:26, Ps 80:4, Ps 80:8,20. The object to להשׁיב follows immediately after the word ולבנות, namely, Jerusalem. The supplementing of עם, people (Wieseler, Kliefoth, and others), is arbitrary, and is not warranted by Jer 29:10. To bring back, to restore a city, means to raise it to its former state; denotes the restitutio, but not necessarily the full restitutio in integrum (against Hengstenberg). Here לבנות is added, as in the second half of the verse to תּשׁוּב, yet not so as to make one idea with it, restoring to build, or building to restore, i.e., to build up again to the old extent. בּנה as distinguished from השׁיב denotes the building after restoring, and includes the constant preservation in good building condition, as well as the carrying forward of the edifice beyond its former state.
But if we ask when this commandment went forth, in order that we may thereby determine the beginning of the seven weeks, and, since they form the first period of the seventy, at the same time determine the beginning of the seventy weeks, the words and the context only supply this much, that by the "commandment" is meant neither the word of God which is mentioned in Dan 9:23, because it says nothing about the restoration of Jerusalem, but speaks only of the whole message of the angel. Nor yet is it the word of God which is mentioned in Dan 9:2, the prophecies given in Jer 25 and 29, as Hitzig, Kranichfeld, and others suppose. For although from these prophecies it conclusively follows, that after the expiry of the seventy years with the return of Israel into their own land, Jerusalem shall again be built up, yet they do not speak of that which shall happen after the seventy years, but only of that which shall happen within that period, namely, that Jerusalem shall for so long a time lie desolate, as Dan 9:2 expressly affirms. The prophecy of the seventy years' duration of the desolation of Jerusalem (Dan 9:2) cannot possibly be regarded as the commandment (in Dan 9:25) to restore Jerusalem (Kliefoth). As little can we, with Hitzig, think on Jer 30 and 31, because this prophecy contains nothing whatever of a period of time, and in this verse before us there is no reference to this prophecy. The restoration of Israel and of Jerusalem has indeed been prophesied of in general, not merely by Jeremiah, but also long before him by Isaiah (Daniel 40-56). With as much justice may we think on Isa 40ff. as on Jer 30 and 31; but all such references are excluded by this fact, that the angel names the commandment for the restoration of Jerusalem as the terminus a quo for the seventy weeks, and thus could mean only a word of God whose going forth was somewhere determined, or could be determined, just as the appearance of the נגיד משׁיח is named as the termination of the seven weeks. Accordingly "the going forth of the commandment to restore," etc., must be a factum coming into visibility, the time of which could without difficulty be known - a word from God regarding the restoration of Jerusalem which went forth by means of a man at a definite time, and received an observable historical execution.
Now, with Calvin, Oecolampadius, Kleinert, Ngelsbach, Ebrard, and Kliefoth, we can think of nothing more appropriate than the edict of Cyrus (Ezra 1:1-11) which permitted the Jews to return, from which the termination of the Exile is constantly dated, and from the time off which this return, together with the building up of Jerusalem, began, and was carried forward, though slowly (Klief.). The prophecy of Is 44:28, that God would by means of Cyrus speak to cause Jerusalem to be built, and the foundation of the temple to be laid, directs us to this edict. With reference to this prophecy, it is said in Ezra 6:14, "They builded according to the commandment of the God of Israel, and according to the commandment of the king of Persia." This is acknowledged even by Hengstenberg, who yet opposes this reference; for he remarks (Christol. iii. p. 142), "If the statement were merely of the commencement of the building, then they would undoubtedly be justified who place the starting-point in the first year of Cyrus. Isaiah (Is 45:13) commends Cyrus as the builder of the city; and all the sacred writings which relate to the period from the time of Cyrus to Nehemiah distinctly state the actual existence of a Jerusalem during this period." But according to his explanation, the words of the angel do not announce the beginning of the building of the city, but much rather the beginning of its "completed restoration according to its ancient extent and its ancient glory." But that this is not contained in the words ולבנות להשׁיב we have already remarked, to which is to be added, that the placing in opposition the commencement of the building and the commencement of its completed restoration is quite arbitrary and vain, since certainly the commencement of the restoration at the same time includes in it the commencement of the completed restoration. In favour of interpreting להשׁיב of the completed restoration, Hengstenberg remarks that "in the announcement the temple is named along with the city in Dan 9:26 as well as in Dan 9:27. That with the announcement of the building the temple is not named here, that mention is made only of the building of the streets of the city, presupposes the sanctuary as already built up at the commencement of the building which is here spoken of; and the existence of the temple again requires that a commencement of the rebuilding of the city had also been already made, since it is not probable that the angel should have omitted just that which was the weightiest matter, that for which Daniel was most grieved, and about which he had prayed (cf. Dan 9:17, Dan 9:20) with the greatest solicitude." But the validity of this conclusion is not obvious. In Dan 9:26 the naming of the temple along with the city is required by the facts of the case, and this verse treats of what shall happen after the sixty-two weeks. How, then, shall it be thence inferred that the temple should also be mentioned along with the city in Dan 9:25, where the subject is that which forms the beginning of the seven or of the seventy weeks, and that, since this was not done, the temple must have been then already built? The non-mention of the temple in Dan 9:24, as in Dan 9:25, is fully and simply explained by this, that the word of the angel stands in definite relation to the prayer of Daniel, but that Daniel was moved by Jeremiah's prophecy of the seventy years' duration of the חרבות of Jerusalem to pray for the turning away of the divine wrath from the city. As Jeremiah, in the announcement of the seventy years' desolation of the land, did not specially mention the destruction of the temple, so also the angel, in the decree regarding the seventy weeks which are determined upon the people of Israel and the holy city, makes no special mention of the temple; as, however, in Jeremiah's prophecy regarding the desolation of the land, the destruction not only of Jerusalem, but also of the temple, is included, so also in the building of the holy city is included that of the temple, by which Jerusalem was made a holy city. Although thus the angel, in the passage before us, does not expressly speak of the building of the temple, but only of the holy city, we can maintain the reference of the דּבר מצא to the edict of Cyrus, which constituted an epoch in the history of Israel, and consider this edict as the beginning of the termination of the seven resp. seventy weeks.
The words נגיד משׁיח עד show the termination of the seven weeks. The words נגיד משׁיח are not to be translated an anointed prince (Bertholdt); for משׁיח cannot be an adjective to נגיד, because in Hebr. The adjective is always placed after the substantive, with few exceptions, which are inapplicable to this case; cf. Ewald's Lehrb. 293b. Nor can משׁיח be a participle: till a prince is anointed (Steudel), but it is a noun, and נגיד is connected with it by apposition: an anointed one, who at the same time is a prince. According to the O.T., kings and priests, and only these, were anointed. Since, then, משׁיח is brought forward as the principal designation, we may not by נגיד think of a priest-prince, but only of a prince of the people, nor by משׁיח of a king, but only of a priest; and by נגיד משׁיח we must understand a person who first and specially is a priest, and in addition is a prince of the people, a king. The separation of the two words in Dan 9:26, where נגיד is acknowledged as meaning a prince of the people, leads to the same conclusion. This priest-king can neither be Zerubbabel (according to many old interpreters), nor Ezra (Steudel), nor Onias III (Wieseler); for Zerubbabel the prince was not anointed, and the priest Ezra and the high priest Onias were not princes of the people. Nor can Cyrus be meant here, as Saad., Gaon., Bertholdt, v. Lengerke, Maurer, Ewald, Hitzig, Kranichfeld, and others think, by a reference to Is 45:1; for, supposing it to be the case that Daniel had reason from Is 45:1 to call Cyrus משׁיח - which is to be doubted, since from this epithet משׁיחו, His (Jehovah's) anointed, which Isaiah uses of Cyrus, it does not follow as of course that he should be named משׁיח - the title ought at least to have been משׁיח נגיד, the משׁיח being an adjective following נגיד, because there is no evident reason for the express precedence of the adjectival definition.
(Note: "It is an unjustifiable assertion that every heathen king may also bear the name משׁיח, anointed. In all the books of the O.T. There is but a single heathen king, Cyrus, who is named משׁיח (Is 45:1), and he not simply as such, but because of the remarkable and altogether singular relation in which he stood to the church, because of the gifts with which God endowed him for her deliverance, ... and because of the typical relation in which he stood to the author of the higher deliverance, the Messiah. Cyrus could in a certain measure be regarded as a theocratic ruler, and as such he is described by Isaiah." - Hengstenberg.)
The O.T. knows only One who shall be both priest and king in one person (Ps 110:4; Zech 6:13), Christ, the Messias (Jn 4:25), whom, with Hvernick, Hengstenberg, Hofmann, Auberlen, Delitzsch, and Kliefoth, we here understand by the נגיד משׁיח, because in Him the two essential requisites of the theocratic king, the anointing and the appointment to be the נגיד of the people of God (cf. 1Kings 10:1; 1Kings 13:14; 1Kings 16:13; 1Kings 25:30; 2Kings 2:4; 2Kings 5:2.), are found in the most perfect manner. These requisites are here attributed to Him as predicates, and in such a manner that the being anointed goes before the being a prince, in order to make prominent the spiritual, priestly character of His royalty, and to designate Him, on the ground of the prophecies, Is 61:1-3 and Is 55:4, as the person by whom "the sure mercies of David" (Is 55:3) shall be realized by the covenant people.
(Note: In the נגיד משׁיח it is natural to suppose there is a reference to the passages in Isaiah referred to; yet one must not, with Hofmann and Auberlen, hence conclude that Christ is as King of Israel named משׁיח, and as King of the heathen נגיד, for in the frequent use of the word נגיד of the king of Israel in the books of Samuel it is much more natural to regard it as the reference to David.)
The absence of the definite article is not to be explained by saying that משׁיח, somewhat as צמח, Zech 3:8; Zech 6:12, is used κατ ̓ἑχ. as a nomen propr. of the Messiah, the Anointed; for in this case נגיד ought to have the article, since in Hebrew we cannot say מלך דּוד, but only המּלך דּוד. Much rather the article is wanting, because it shall not be said: till the Messiah, who is prince, but only: till one comes who is anointed and at the same time prince, because He that is to come is not definitely designated as the expected Messiah, but must be made prominent by the predicates ascribed to Him only as a personage altogether singular.
Thus the first half of Dan 9:25 states that the first seven of the seventy weeks begin with the edict (of Cyrus) permitting the return of Israel from exile and the restoration of Jerusalem, and extend from that time till the appearance of an anointed one who at the same time is prince, i.e., till Christ. With that view the supposition that שׁבעים are year-weeks, periods of seven years, is irreconcilable. Therefore most interpreters who understand Christ as the נגיד משׁיח, have referred the following number, and sixty-two weeks, to the first clause - "from the going forth of the command ... seven weeks and sixty-two weeks." Thus Theodotion: ἕως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξηκονταδύο; and the Vulgate: usque ad Christum ducem hebdomades septem et hebdomades sexaginta duae erunt. The text of the lxx is here, however, completely in error, and is useless. This interpretation, in recent times, Hvernick, Hengstenberg, and Auberlen have sought to justify in different ways, but without having succeeded in invalidating the reasons which stand opposite to them. First of all the Atnach forbids this interpretation, for by it the seven שׁבעים are separated from the sixty-two. This circumstance, however, in and of itself decides nothing, since the Atnach does not always separate clauses, but frequently also shows only the point of rest within a clause; besides, it first was adopted by the Masoretes, and only shows the interpretation of these men, without at all furnishing any guarantee for its correctness. But yet this view is not to be overlooked, as Hgstb. himself acknowledges in the remark: "Here the separation of the two periods of time was of great consequence, in order to show that the seven and the sixty-two weeks are not a mere arbitrary dividing into two of one whole period, but that to each of these two periods its own characteristic mark belongs." With this remark, Hvernick's assertion, that the dividing of the sixty-nine שׁבעים into seven and sixty-two is made only on account of the solemnity of the whole passage, is set aside as altogether vain, and the question as to the ground of the division presses itself on our earnest attention.
If this division must indicate that to each of the two periods its own distinctive characteristic belongs, an unprejudiced consideration of the words shows that the characteristic mark of the "seven weeks" lies in this, that this period extends from the going forth of the word to restore Jerusalem till the appearance of an Anointed one, a Prince, thus terminating with the appearance of this Prince, and that the characteristic mark for the "sixty-two weeks" consists in that which the words immediately connected therewith affirm, וגו ונבנתה תּשׁוּב, and thus that the "sixty-two weeks" belong indeed to the following clause. But according to Hengstenberg the words ought not to be so understood, but thus: "sixty-nine weeks must pass away, seven till the completed restoration of the city, sixty-two from that time till the Anointed, the Prince." But it is clearly impossible to find this meaning in the words of the text, and it is quite superfluous to use any further words in proof of this.
(Note: Hengstenberg, as Kliefoth has remarked, has taken as the first terminus ad quem the words "to restore and to build Jerusalem," till the rebuilding of Jerusalem, till its completed rebuilding, till that Jerusalem is again built; and then the further words, "unto the Messiah the Prince," as the second terminus ad quem; and, finally, he assigns the seven weeks to the first terminus ad quem, and the sixty-two weeks is the second; as if the text comprehended two clauses, and declared that from the going forth of the commandment till that Jerusalem was rebuilt are seven heptades, and from that time till a Messiah, a Prince, are sixty-two heptades.)
By the remark, "If the second designation of time is attributed to that which follows, then we cannot otherwise explain it than that during sixty-two weeks the streets will be restored and built up; but this presents a very inappropriate meaning," - by this remark the interpretation in question is neither shown to be possible, nor is it made evident. For the meaning would be inappropriate only if by the building up of Jerusalem we were to understand merely the rebuilding of the city which was laid in ruins by the Chaldeans. If we attribute the expression "and sixty-two weeks" to the first half of the verse, then the division of the sixty-nine weeks into seven weeks and sixty-two weeks is unaccountable; for in Dan 9:26 we must then read, "after sixty-nine weeks," and not, as we find it in the text, "after sixty-two weeks." The substitution, again [in Dan 9:26], of only this second designation of time (sixty-two weeks) is also intelligible only if the sixty-two weeks in Dan 9:25 belong to the second half of the verse, and are to be separated from the seven weeks. The bringing together of the seven and of the sixty-two week stands thus opposed to the context, and is maintained merely on the supposition that the שׁבעים are year-weeks, or periods of time consisting of seven years, in order that sixty-nine year-weeks, i.e., 483 years, might be gained for the time from the rebuilding of Jerusalem to Christ. But since there is in the word itself no foundation for attaching to it this meaning, we have no right to distort the language of the text according to it, but it is our duty to let this interpretation fall aside as untenable, in order that we may do justice to the words of the prophecy. The words here used demand that we connect the period "and sixty-two weeks" with the second half of the verse, "and during sixty-two weeks shall the street be built again," etc. The "sixty-two weeks" are not united antithetically to the "seven weeks" by the copula ,ו as Hofmann would have it, but are connected simply as following the seven; so that that which is named as the contents of the "sixty-two weeks" is to be interpreted as happening first after the appearance of the Maschiach Nagid, or, more distinctly, that the appearance of the Messias forming the terminus ad quem of the seven weeks, forms at the same time the terminus a quo of the sixty-two weeks. That event which brings the close of the sixty-two weeks is spoken of in Dan 9:26 in the words משׁיח יכּרת, Messiah shall be cut off. The words "and sixty-two שׁבעים owt-ytx" may be taken grammatically either as the absolute nominative or as the accusative of duration. The words ונבנתה תּשׁוּב refer undoubtedly to the expression ולבנות להשׁיב (to restore and to build), according to which תּשׁוּב is not to be joined adverbially to ונבנתה (according to Hvernick, Hofmann, and Wieseler), but is to be rendered intransitively, corresponding to השׁיב: shall be restored, as Ezek 16:55; 3Kings 13:6; 4Kings 5:10,4Kings 5:14; Ex 4:7. The subject to both verbs is not (Rosenmller, Gesenius, v. Leng., Hgstb.) רחוב, but Jerusalem, as is manifest from the circumstance that the verbs refer to the restoration and the building of Jerusalem, and is placed beyond a doubt by this, that in Zech 8:5 רחוב is construed as masculine; and the opinion that it is generis faem. rests only on this passage before us. There is no substantial reason for interpreting (with Klief.) the verbs impersonally.
The words וחרוּץ רחוב are difficult, and many interpretations have been given of them. There can be no doubt that they contain together one definition, and that רחוב is to be taken as the adverbial accusative. רחוב means the street and the wide space before the gate of the temple. Accordingly, to חרוּץ have been given the meanings ditch, wall, aqueduct (Ges., Steud., Znd., etc.), pond (Ewald), confined space (Hofmann), court (Hitzig); but all these meanings are only hit upon from the connection, as are also the renderings of the lxx εἰς πλάτος καὶ μῆκος, of Theod. πλατεῖα καὶ τεῖχος, and of the Vulg. platea et muri. חרץ means to cut, then to decide, to determine, to conclude irrevocably; hence חרוּץ, decision, judgment, Joel 3:14. This meaning is maintained by Hv., Hgstb., v. Leng., Wies., and Kran., and וחרוּץ is interpreted as a participle: "and it is determined." This shall form a contrast to the words, "but in the oppression of the times" - and it is determined, namely, that Jerusalem shall be built in its streets, but the building shall be accomplished in troublous times. But although this interpretation be well founded as regards the words themselves, it does not harmonize with the connection. The words וחרוּץ רחוב plainly go together, as the old translators have interpreted them. Now רחוב does not mean properly street, but a wide, free space, as Ezra 10:9, the open place before the temple, and is applied to streets only in so far as they are free, unoccupied spaces in cities. חרוּץ, that which is cut off, limited, forms a contrast to this, not, however, as that we may interpret the words, as Hofm. does, in the sense of width, and space cut off, not capable of extension, or free space and limited quarter (Hitzig), an interpretation which is too far removed from the primary import of the two words. It is better to interpret them, with Kliefoth, as "wide space, and yet also limited," according to which we have the meaning, "Jerusalem shall be built so that the city takes in a wide space, has wide, free places, but not, however, unlimited in width, but such that their compass is measured off, is fixed and bounded."
The last words, העתּים וּבצוק, point to the circumstances under which the building proceeds: in the difficulty, the oppression of the times. The book of Nehemiah, 3:33; Neh 4:1., Dan 6:1., 9:36, 37, furnishes a historical exposition of them, although the words do not refer to the building of the walls and bulwarks of the earthly Jerusalem which was accomplished by Nehemiah, but are to be understood, according to Ps. 51:20, of the spiritual building of the City of God.
Geneva 1599
9:25 Know therefore and understand, [that] from (s) the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince [shall be] seven (t) weeks, and (u) threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
(s) That is, from the time that Cyrus gave them permission to depart.
(t) These weeks make forty-nine years, of which forty-six are referred to the time of the building of the temple, and three to the laying of the foundation.
(u) Counting from the sixth year of Darius, who gave the second commandment for the building of the temple are sixty-two weeks, which make 434 years, which comprehend the time from the building of the temple until the baptism of Christ.
John Gill
9:25 Know, therefore, and understand,.... Take notice and observe, for the clearer understanding of these seventy weeks, and the events to be fulfilled in them, what will be further said concerning them, the beginning of them, their distinct periods, and what shall be accomplished in them:
that from the time of the going forth of the commandment to restore and to build Jerusalem; this commandment is the beginning of the seventy weeks or four hundred and ninety years, and from it they are to be reckoned; and which designs not the proclamation of Cyrus in the first year of his reign, which was only to rebuild the temple, and not the city of Jerusalem, Ezra 1:1, nor the decree of Darius Hystaspes, which also only regards the temple, and is only a confirmation of the decree of Cyrus, Ezra 6:1 and for the same reasons it cannot be the decree in the seventh year of the reign of Artaxerxes; which only confirmed what his predecessors had granted concerning the temple, and provision for sacrifices, and exemption of the priests from toll, tribute, or custom, Ezra 7:7, but has not a word of building the wall and streets of Jerusalem, as that has, which was made in the twentieth year of his reign; and seems therefore to be the commandment or decree here referred to, Neh 2:1, and this is the general epoch of the seventy weeks, and where the first seven begin; though Gussetius (a) thinks that the word does not signify any edict or decree, but a "thing"; and designs the thing itself, restoring and rebuilding Jerusalem; and that the following date is to be reckoned, not from any order to rebuild that city, but from the thing itself, from the moment when it first began to be rebuilt: and as singular is the notion of Tirinus (b), who is of opinion that this is to be understood of the going out, or the end of the word; not whereby the holy city was ordered to be built, but when it was really built; and so begins the account from the dedication of the new city, in the twenty third year of Artaxerxes, Neh 12:27. There are others who suppose that not any human word, decree, commandment, or order, is here meant, but a divine one; either the word of the Lord to Jeremiah, foretelling the seventy years' captivity of the Jews, and their deliverance from it; and reckon these four hundred and ninety years from the destruction of the first temple, to the destruction of the second temple, as Jarchi, Saadiah, Jacchiades, and others; but between these two destructions was a course of six hundred and fifty six or six hundred and fifty seven years: others take the beginning of the seventy weeks to be from the going forth of the commandment to the angel, at the beginning of Daniel's prayers, as Aben Ezra; and to end at the destruction of the second temple; but, for a like reason, this must be rejected as the other; since this space of time will outrun the seventy weeks near one hundred and twenty years: it is best therefore to interpret this of a royal edict, the order or commandment of a king of Persia to rebuild Jerusalem; and it seems correct to reckon the number given, either from the seventh, or rather from the twentieth, of Artaxerxes Longimanus before mentioned; and either these reckonings, as Bishop Chandler (c) observes, are sufficient for our purpose, to show the completion of the prophecy in Christ:
"the commencement of the weeks (as he remarks) must be either from the seventh of Artaxerxes, which falls on 457 B.C. or from the twentieth of Artaxerxes; (add to 457 B.C., twenty six years after Christ, which is the number that four hundred and eighty three years, or sixty nine weeks, exceeds four hundred and fifty seven years); and you are brought to the beginning of John the Baptist's preaching up the advent of the Messiah; add seven years or one week to the former, and you come to the thirty third year of A.D. which was the year of Jesus Christ's death or else compute four hundred and ninety years, the whole seventy weeks, from the seventh of Artaxerxes, by subtracting four hundred and fifty seven years (the space of time between that year and the beginning of A.D.) from four hundred and ninety, and there remains thirty three, the year of our Lord's death. Let the twentieth of Artaxerxes be the date of the seventy weeks, which is 455 B.C. and reckon sixty nine weeks of Chaldean years; seventy Chaldee years being equal to sixty nine Julian; and so four hundred and seventy eight Julian years making four hundred and eighty three Chaldee years, and they end in the thirty third year after Christ, or the passover following (d)'';
the several particulars into which these seventy weeks are divided:
unto the Messiah the Prince shall be seven weeks, and threescore and two weeks; by whom is meant, not Cyrus, as Jarchi and Jacchiades; who, though called Messiah or anointed, Is 44:28, cannot be intended; for this prince was to be cut off after seven, and sixty two weeks, or four hundred and eighty three years; whereas Cyrus died ages before this, and even died before the expiration of the seven weeks, or forty nine years; nor Joshua the high priest, or Zerubbabel, as Ben Gersom and others nor Nehemiah as Aben Ezra; nor Artaxerxes, which R. Azariah (e) thinks probable; for to none of these will this character agree, which denotes some eminent person known by this name; nor the work ascribed to him, Dan 9:24, nor can it be said of either of them that they were cut off, and much less at such a period as is here fixed: it is right to interpret it of the promised and expected Saviour, whom the Psalmist David had frequently spoken of under the name of the Messiah, and as a King and Prince; see Ps 2:2 and who is David, the Prince Ezekiel before this had prophesied of, Ezek 34:24, and is the same with the Prince of peace in the famous prophecy of him in Is 9:6. The Syriac version, though not a literal one, gives the true sense of the passage, rendering it,
"unto the coming of the King Messiah;''
unto which there were to be seven, and sixty two weeks, or sixty nine weeks, which make four hundred and eighty three years; and these being understood of eastern years, used by the Egyptians, Chaldeans, and Persians, consisting of three hundred and sixty days, reckoning thirty days to a month, and twelve months to a year, there were just four hundred and eighty three of these from the twentieth year of Artaxerxes to the thirty third of the vulgar era of Christ, and the nineteenth of Tiberius Caesar, in which he suffered. Sir Isaac Newton (f) thinks the seven weeks unto Messiah, which he detaches from the sixty two, respects the second coming of Christ, when he shall come as a Prince, and destroy antichrist, and that it takes in the compass of a jubilee; but when it will begin and end he does not pretend to say; but the true reason of the sixty nine weeks being divided into seven, and sixty two, is on account of the particular and distinct events assigned to each period, as follows:
the street shall be built again, and the wall, even in troublous times; that is, within the space of seven weeks, or forty nine years, reckoning from the twentieth of Artaxerxes; when the Jews had a grant to rebuild their city and wall, and were furnished with materials for it; and which was done in very troublesome times; Nehemiah, and the Jews with him, met with much trouble from Sanballat, Tobiah, and Geshem the Arabian, while they were setting up the wall of the city, and filling the streets with ranges of houses, Nehemiah chapters four and five for which the space of seven weeks, or forty nine years, were cut out and appointed; and that this event belongs solely to this period is clear from the Messiah's coming being appropriated to the period of the sixty two weeks; which leaves this entirely where it is fixed.
(a) Ebr. Comment. p. 177, 329. (b) Chronolog. Sacr. p. 44. (c) Answer to the Grounds and Reasons, &c. p. 139. (d) See these seventy weeks more largely considered, in a Treatise of mine, concerning the prophecies of the Old Testament respecting the Messiah, &c. p. 64-78. (e) Meor Enayim, c. 41. fol. 134. 2. (f) Observations on Daniel, p. 132, 133, 134.
John Wesley
9:25 From the going forth - From the publication of the edict, whether of Cyrus or Darius, to restore and to build it.
Robert Jamieson, A. R. Fausset and David Brown
9:25 from the going forth of the commandment--namely the command from God, whence originated the command of the Persian king (Ezra 6:14). AUBERLEN remarks, there is but one Apocalypse in each Testament. Its purpose in each is to sum up all the preceding prophecies, previous to the "troublous times" of the Gentiles, in which there was to be no revelation. Daniel sums up all the previous Messianic prophecy, separating into its individual phases what the prophets had seen in one and the same perspective, the temporary deliverance from captivity and the antitypical final Messianic deliverance. The seventy weeks are separated (Dan 9:25-27) into three unequal parts, seven, sixty-two, one. The seventieth is the consummation of the preceding ones, as the Sabbath of God succeeds the working days; an idea suggested by the division into weeks. In the sixty-nine weeks Jerusalem is restored, and so a place is prepared for Messiah wherein to accomplish His sabbatic work (Dan 9:25-26) of "confirming the covenant" (Dan 9:27). The Messianic time is the Sabbath of Israel's history, in which it had the offer of all God's mercies, but in which it was cut off for a time by its rejection of them. As the seventy weeks end with seven years, or a week, so they begin with seven times seven, that is, seven weeks. As the seventieth week is separated from the rest as a period of revelation, so it may be with the seven weeks. The number seven is associated with revelation; for the seven spirits of God are the mediators of all His revelations (Rev_ 1:4; Rev_ 3:1; Rev_ 4:5). Ten is the number of what is human; for example, the world power issues in ten heads and ten horns (Dan 2:42; Dan 7:7). Seventy is ten multiplied by seven, the human moulded by the divine. The seventy years of exile symbolize the triumph of the world power over Israel. In the seven times seventy years the world number ten is likewise contained, that is, God's people is still under the power of the world ("troublous times"); but the number of the divine is multiplied by itself; seven times seven years, at the beginning a period of Old Testament revelation to God's people by Ezra, Nehemiah, and Malachi, whose labors extend over about half a century, or seven weeks, and whose writings are last in the canon; and in the end, seven years, the period of New Testament revelation in Messiah. The commencing seven weeks of years of Old Testament revelation are hurried over, in order that the chief stress might rest on the Messianic week. Yet the seven weeks of Old Testament revelation are marked by their separation from the sixty-two, to be above those sixty-two wherein there was to be none.
Messiah the Prince--Hebrew, Nagid. Messiah is Jesus' title in respect to Israel (Ps 2:2; Mt 27:37, Mt 27:42). Nagid, as Prince of the Gentiles (Is 55:4). Nagid is applied to Titus, only as representative of Christ, who designates the Roman destruction of Jerusalem as, in a sense, His coming (Mt 24:29-31; Jn 21:22). Messiah denotes His calling; Nagid, His power. He is to "be cut off, and there shall be nothing for Him." (So the Hebrew for "not for Himself," Dan 9:26, ought to be translated). Yet He is "the Prince" who is to "come," by His representative at first, to inflict judgment, and at last in person.
wall--the "trench" or "scarped rampart" [TREGELLES]. The street and trench include the complete restoration of the city externally and internally, which was during the sixty-nine weeks.
9:269:26: Եւ յետ վաթսուն եւ երկուց եւթներորդաց, բարձցի՛ Օծութիւնն, եւ իրաւունք ո՛չ իցեն ՚ի նմա. եւ քաղաքն եւ սրբութիւնն ապականեսցին առաջնորդաւն հանդերձ որ գայցէ. եւ ջնջեսցին հեղեղաւ. եւ մինչեւ ՚ի վախճան պատերազմին համառօտելոյ կարգեսցէ զապականութիւն. եւ զօրացուսցէ զուխտ բազմաց. եւթներորդ մի եւ կէս եւթներորդի, դադարեցուսցէ զսեղանս եւ զպատարագս. եւ մինչեւ ՚ի ծայրս անկեանն ապականութիւն. եւ մինչեւ ցվախճան եւ ցտագնապ կարգեսցէ ՚ի վերայ ապականութեանն[12232]. [12232] Օրինակ մի. Որ կայցէ. եւ ջնջես՛՛... եւ կէս եւթներորդ, եւ դա՛՛։ Ոսկան. Եւ մինչեւ վախճան պատե՛՛։
26 Վաթսուներկու եօթնեակից յետոյ կը վերանայ օծումը, արդարութիւն չի լինի նրա մէջ, եւ քաղաքն ու սրբարանը կ’ապականուեն այն առաջնորդով հանդերձ, որ պիտի գայ, եւ դրանք պիտի ջնջուեն հեղեղով. մինչեւ պատերազմի վախճանը նա պիտի հաստատի ապականութիւնը եւ զօրացնի շատերի ուխտը:
26 Վաթսունըերկու եօթնեակէն ետքը Օծուածը պիտի կտրուի, բայց ոչ իրեն համար։ Եկող իշխանին ժողովուրդը քաղաքն ու սրբարանը պիտի կործանէ եւ հեղեղով մը վերջը պիտի ըլլայ։ Մինչեւ պատերազմին վերջի աւերումները սահմանուած են։
Եւ յետ վաթսուն եւ երկուց եւթներորդաց [174]բարձցի Օծութիւնն, եւ իրաւունք ոչ իցեն ի նմա. եւ քաղաքն եւ սրբութիւնն ապականեսցին առաջնորդաւն հանդերձ որ գայցէ, եւ ջնջեսցին հեղեղաւ. եւ մինչեւ ի վախճան պատերազմին համառօտելոյ կարգեսցէ զապականութիւն, եւ զօրացուսցէ զուխտ բազմաց. եւթներորդ մի եւ կէս եւթներորդի, դադարեցուսցէ զսեղանս եւ զպատարագս. եւ մինչեւ ի ծայրս անկեանն ապականութիւն. եւ մինչեւ ցվախճան եւ ցտագնապ կարգեսցէ ի վերայ ապականութեանն:

9:26: Եւ յետ վաթսուն եւ երկուց եւթներորդաց, բարձցի՛ Օծութիւնն, եւ իրաւունք ո՛չ իցեն ՚ի նմա. եւ քաղաքն եւ սրբութիւնն ապականեսցին առաջնորդաւն հանդերձ որ գայցէ. եւ ջնջեսցին հեղեղաւ. եւ մինչեւ ՚ի վախճան պատերազմին համառօտելոյ կարգեսցէ զապականութիւն. եւ զօրացուսցէ զուխտ բազմաց. եւթներորդ մի եւ կէս եւթներորդի, դադարեցուսցէ զսեղանս եւ զպատարագս. եւ մինչեւ ՚ի ծայրս անկեանն ապականութիւն. եւ մինչեւ ցվախճան եւ ցտագնապ կարգեսցէ ՚ի վերայ ապականութեանն[12232].
[12232] Օրինակ մի. Որ կայցէ. եւ ջնջես՛՛... եւ կէս եւթներորդ, եւ դա՛՛։ Ոսկան. Եւ մինչեւ վախճան պատե՛՛։
26 Վաթսուներկու եօթնեակից յետոյ կը վերանայ օծումը, արդարութիւն չի լինի նրա մէջ, եւ քաղաքն ու սրբարանը կ’ապականուեն այն առաջնորդով հանդերձ, որ պիտի գայ, եւ դրանք պիտի ջնջուեն հեղեղով. մինչեւ պատերազմի վախճանը նա պիտի հաստատի ապականութիւնը եւ զօրացնի շատերի ուխտը:
26 Վաթսունըերկու եօթնեակէն ետքը Օծուածը պիտի կտրուի, բայց ոչ իրեն համար։ Եկող իշխանին ժողովուրդը քաղաքն ու սրբարանը պիտի կործանէ եւ հեղեղով մը վերջը պիտի ըլլայ։ Մինչեւ պատերազմին վերջի աւերումները սահմանուած են։
zohrab-1805▾ eastern-1994▾ western am▾
9:269:26 И по истечении шестидесяти двух седмин предан будет смерти Христос, и не будет; а город и святилище разрушены будут народом вождя, который придет, и конец его будет как от наводнения, и до конца войны будут опустошения.
9:26 καὶ και and; even μετὰ μετα with; amid ἑπτὰ επτα seven καὶ και and; even ἑβδομήκοντα εβδομηκοντα seventy καὶ και and; even ἑξήκοντα εξηκοντα sixty δύο δυο two ἀποσταθήσεται αφιστημι distance; keep distance χρῖσμα χρισμα unguent; anointing καὶ και and; even οὐκ ου not ἔσται ειμι be καὶ και and; even βασιλεία βασιλεια realm; kingdom ἐθνῶν εθνος nation; caste φθερεῖ φθειρω corrupt τὴν ο the πόλιν πολις city καὶ και and; even τὸ ο the ἅγιον αγιος holy μετὰ μετα with; amid τοῦ ο the χριστοῦ χριστος Anointed καὶ και and; even ἥξει ηκω here ἡ ο the συντέλεια συντελεια consummation αὐτοῦ αυτος he; him μετ᾿ μετα with; amid ὀργῆς οργη passion; temperament καὶ και and; even ἕως εως till; until καιροῦ καιρος season; opportunity συντελείας συντελεια consummation ἀπὸ απο from; away πολέμου πολεμος battle πολεμηθήσεται πολεμεω battle
9:26 וְ wᵊ וְ and אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after הַ ha הַ the שָּׁבֻעִים֙ ššāvuʕîm שָׁבוּעַ week שִׁשִּׁ֣ים šiššˈîm שֵׁשׁ six וּ û וְ and שְׁנַ֔יִם šᵊnˈayim שְׁנַיִם two יִכָּרֵ֥ת yikkārˌēṯ כרת cut מָשִׁ֖יחַ māšˌîₐḥ מָשִׁיחַ anointed וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] לֹ֑ו lˈô לְ to וְ wᵊ וְ and הָ hā הַ the עִ֨יר ʕˌîr עִיר town וְ wᵊ וְ and הַ ha הַ the קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness יַ֠שְׁחִית yašḥîṯ שׁחת destroy עַ֣ם ʕˈam עַם people נָגִ֤יד nāḡˈîḏ נָגִיד chief הַ ha הַ the בָּא֙ bbˌā בוא come וְ wᵊ וְ and קִצֹּ֣ו qiṣṣˈô קֵץ end בַ va בְּ in † הַ the שֶּׁ֔טֶף ššˈeṭef שֶׁטֶף flood וְ wᵊ וְ and עַד֙ ʕˌaḏ עַד unto קֵ֣ץ qˈēṣ קֵץ end מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war נֶחֱרֶ֖צֶת neḥᵉrˌeṣeṯ חרץ cut off שֹׁמֵמֹֽות׃ šōmēmˈôṯ שׁמם be desolate
9:26. et post ebdomades sexaginta duas occidetur christus et non erit eius et civitatem et sanctuarium dissipabit populus cum duce venturo et finis eius vastitas et post finem belli statuta desolatioAnd after sixty-two weeks Christ shall be slain: and the people that shall deny him shall not be his. And a people, with their leader, that shall come, shall destroy the city, and the sanctuary: and the end thereof shall be waste, and after the end of the war the appointed desolation.
26. And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and his end shall be with a flood, and even unto the end shall be war; desolations are determined.
9:26. And after sixty-two weeks of years, the Christ leader will be slain. And the people who have denied him will not be his. And the people, when their leader arrives, will destroy the city and the sanctuary. And its end will be devastation, and, after the end of the war, the desolation will be set up.
9:26. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined:

9:26 И по истечении шестидесяти двух седмин предан будет смерти Христос, и не будет; а город и святилище разрушены будут народом вождя, который придет, и конец его будет как от наводнения, и до конца войны будут опустошения.
9:26
καὶ και and; even
μετὰ μετα with; amid
ἑπτὰ επτα seven
καὶ και and; even
ἑβδομήκοντα εβδομηκοντα seventy
καὶ και and; even
ἑξήκοντα εξηκοντα sixty
δύο δυο two
ἀποσταθήσεται αφιστημι distance; keep distance
χρῖσμα χρισμα unguent; anointing
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
καὶ και and; even
βασιλεία βασιλεια realm; kingdom
ἐθνῶν εθνος nation; caste
φθερεῖ φθειρω corrupt
τὴν ο the
πόλιν πολις city
καὶ και and; even
τὸ ο the
ἅγιον αγιος holy
μετὰ μετα with; amid
τοῦ ο the
χριστοῦ χριστος Anointed
καὶ και and; even
ἥξει ηκω here
ο the
συντέλεια συντελεια consummation
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
ὀργῆς οργη passion; temperament
καὶ και and; even
ἕως εως till; until
καιροῦ καιρος season; opportunity
συντελείας συντελεια consummation
ἀπὸ απο from; away
πολέμου πολεμος battle
πολεμηθήσεται πολεμεω battle
9:26
וְ wᵊ וְ and
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
שָּׁבֻעִים֙ ššāvuʕîm שָׁבוּעַ week
שִׁשִּׁ֣ים šiššˈîm שֵׁשׁ six
וּ û וְ and
שְׁנַ֔יִם šᵊnˈayim שְׁנַיִם two
יִכָּרֵ֥ת yikkārˌēṯ כרת cut
מָשִׁ֖יחַ māšˌîₐḥ מָשִׁיחַ anointed
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
הָ הַ the
עִ֨יר ʕˌîr עִיר town
וְ wᵊ וְ and
הַ ha הַ the
קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
יַ֠שְׁחִית yašḥîṯ שׁחת destroy
עַ֣ם ʕˈam עַם people
נָגִ֤יד nāḡˈîḏ נָגִיד chief
הַ ha הַ the
בָּא֙ bbˌā בוא come
וְ wᵊ וְ and
קִצֹּ֣ו qiṣṣˈô קֵץ end
בַ va בְּ in
הַ the
שֶּׁ֔טֶף ššˈeṭef שֶׁטֶף flood
וְ wᵊ וְ and
עַד֙ ʕˌaḏ עַד unto
קֵ֣ץ qˈēṣ קֵץ end
מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war
נֶחֱרֶ֖צֶת neḥᵉrˌeṣeṯ חרץ cut off
שֹׁמֵמֹֽות׃ šōmēmˈôṯ שׁמם be desolate
9:26. et post ebdomades sexaginta duas occidetur christus et non erit eius et civitatem et sanctuarium dissipabit populus cum duce venturo et finis eius vastitas et post finem belli statuta desolatio
And after sixty-two weeks Christ shall be slain: and the people that shall deny him shall not be his. And a people, with their leader, that shall come, shall destroy the city, and the sanctuary: and the end thereof shall be waste, and after the end of the war the appointed desolation.
9:26. And after sixty-two weeks of years, the Christ leader will be slain. And the people who have denied him will not be his. And the people, when their leader arrives, will destroy the city and the sanctuary. And its end will be devastation, and, after the end of the war, the desolation will be set up.
9:26. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. По истечении второй части периода седьмин "будет предан смерти Христос". Определяющий время совершения данного события еврейский предлог "ахарей" - "после", "вслед", "за" - указывает только, что те происшествия, о которых говорится дальше, случились не ранее конца 62-х седьмин, но не представляет точной даты: они могли случиться и непосредственно после 62-х седьмин и через известный промежуток времени после них. Точное определение времени убиения Мессии дано в 27: ст.

Равным образом хотя откровение и не говорит прямо, кем Он будет убит, но судя потому, что последствия смерти Христа скажутся на народе еврейском, виновником убиения Помазанника являются евреи. О первом из этих следствий говорит еврейское выражение: "beein Io". Передаваемое в переводах то с буквальною точностью (Акила: "kai ouk estin autw"; Симмах: "kai ouc uparxei autf"), то с изменениями, представляющими своего рода объяснение (LXX: "kai ouk estai", подразумевая подлежащим при "estai" - "crisma"; откуда и синодальное "и не будет"; Феодотион: "kai krima ouk estin en autw"; из которого славянское: "и суд не будет в нем"; Вульгата: "et non eritejus populus qui eum negaturns est" = "и народ уже не будет Его (народом), так как он отречется от Него"), равным образом и различно толкуемое, рассматриваемое выражение значит: "и не будет ему".

Судя по контексту, подлежащим при "не будет" подразумевается Мессия, а местоимение "ему" относится к народу еврейскому. При подобном переводе вся фраза: "и Мессия не будет для него", т. е. для народа еврейского, говорит об отвержении народа еврейского, как первом следствии убиения им Мессии. Подобное понимание высказано в латинском переводе рассматриваемого места (см. выше), и такого же взгляда держится Ефрем Сирин (см. Рождественский. Откровение Даниилу, с. 113: и д.).

Вторым следствием убиения Мессии будет разрушение города и святилища народом князя пришедшего. Разрушение Иерусалима и храма приписывается не вождю, а его народу. Эта подробность заставляет экзегетов думать, что в откровение имеет в виду завоевание Иерусалима Титом в 70: г. после Р. X. Он, как известно, хотел пощадить храм, давал об этом несколько приказаний своим солдатам, но они на этот раз ослушались его. Случайно брошенная одним воином головня зажгла храм, и никакие усилия не могли остановить пожара.

С разрушением города и храма, - центров гражданской и религиозной жизни евреев, наступит конец политически-церковному строю народа иудейского: "и конец его будет, как от наводнения". Точнее с еврейского: "псекиццо багишетеф" - "и конец его в потопе". Глагол "шатаф", от которого происходит существительное "шетеф", употребляется у пророка Даниила в образном значении войска, наводняющего завоеванную землю и все потопляющего на ней (11:10, 22, 26). Римские войска хлынут на Иудею, как волны потопа на землю (ср. Ис 28:2), и все снесут. Хотя нашествие римлян и подобно всесокрушающему потопу, но оно вызовет сопротивление евреев, будет сопровождаться постоянной войной: "до конца - война". Эта последняя будет вызвана не человеческими соображениями, а явится результатом божественного определения: "определение, об опустошениях". Синодальное чтение: "и до конца войны будут опустошения", не передают из соответствующей еврейской фразы: "ве ад кец мильхама нехерецет шомемот", слова "нехерецет" - определение. Всю фразу передают так: "до конца - война", определение об опустошениях.

Хронологические даты ст. 25: прерываются в ст. 26: указанием на убиение Мессии и следствия его по отношению к народу еврейскому. В ст. 27, как увидим ниже, откровение вновь возвращается к хронологии мессианского времени. Причина подобного явления заключается, как думают, в следующем. Евреи склонны были "ждать Мессию", как славного земного царя, имеющего восстановить и возвеличить их земное царство и подчинить им остальные народы. Этой мысли мог благоприятствовать 25: ст., называющий Мессию "князем" и говорящий о восстановлении Иерусалима, как крепости. Ввиду этого, чтобы отнять у Даниила возможность разуметь под мессианским царством земное еврейское царство, ему прямо и указывается то, что лучше всего говорит о неверности подобного понимания: отвержение Мессии народом еврейским и последствия этого. И только после этого речь вновь возвращается к хронологии мессианского времени (А. Рождественский. Откровение Даниилу, с. 133-134).
Adam Clarke: Commentary on the Bible - 1831
9:26: And the people of the prince that shall come shall destroy the city and the sanctuary - By the "prince" Titus, the son of Vespasian, is plainly intended; and "the people of that prince" are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, הקדש hakkodesh, the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.
Albert Barnes: Notes on the Bible - 1834
9:26: And after threescore and two weeks - After the completion of the last period of four hundred and thirty-four years. The angel had shown in the pRev_ious verse what would be the characteristic of the first period of "seven weeks" - that during that time the wall and the street would be built in circumstances of general distress and anxiety, and he now proceeds to state what would occur in relation to the remaining sixty-two weeks. The particular thing which would characterize that period would be, that the Messiah would be cut off, and that the series of events would commence which would terminate in the destruction of the city and the temple. He does not say that this would be immediately on the termination of the sixty-two weeks, but he says that it would be "after" אחרי 'achă rē y - "subsequent" to the close of that period. The word does not mean necessarily immediately, but it denotes what is to succeed - to follow - and would be well expressed by the word "afterward:" Gen 15:14; Gen 23:19; Gen 25:26, et al. See Gesenius, Lexicon The natural meaning here would be, that this would be the "next event" in the order of events to be reckoned; it would be that on which the prophetic eye would rest subsequent to the close of the period of sixty-two weeks. There are two circumstances in the prophecy itself which go to show that it is not meant that this would immediately follow:
(a) One is, that in the pRev_ious verse it is said that the "sixty-two weeks" would extend "unto the Messiah;" that is, either to his birth or to his manifestation as such; and it is not implied anywhere that he would be "cut off" at once on his appearing, nor is such a supposition reasonable, or one that would have been embraced by an ancient student of the prophecies;
(b) the other is, that, in the subsequent verse, it is expressly said that what he would accomplish in causing the oblation to cease would occur "in the midst of the week;" that is, of the remaining one week that would complete the seventy. This could not occur if he were to be "cut off" immediately at the close of the sixty-two weeks.
The careful student of this prophecy, therefore, would anticipate that the Messiah would appear at the close of the sixty-two weeks, and that he would continue during a part, at least, of the remaining one week before he would be cut off. This point could have been clearly made out from the prophecy before the Messiah came.
Shall Messiah - Notes, Dan 9:25.
Be cut off - The word used here (כרת kâ rath) means, properly, to cut, to cut off, as a part of a garment, Sa1 24:5 (6), 11 (12); a branch of a tree, Num 13:23; the prepuce, Exo 4:25; the head, Sa1 17:51; Sa1 5:4; to cut down trees, Deu 19:5; Isa 14:8; Isa 44:14; Jer 10:3; Jer 22:7. Then it means to cut off persons, to destroy, Deu 20:20; Jer 11:19; Gen 9:11; Psa 37:9; Pro 2:22; Pro 10:31, et al. scepe. The phrase, "that soul shall be cut off from his people," "from the midst of the people," "from Israel," "from the congregation," etc., occurs frequently in the Scriptures (compare Gen 17:14; Lev 7:20-21; Num 15:30; Num 19:13, Num 19:20; Exo 12:19, et al.), and denotes the punishment of death in general, without defining the manner. "It is never the punishment of exile." - Gesenius, Lexicon The proper notion or meaning here is, undoubtedly, that of being cut off by death, and would suggest the idea of a "violent" death, or a death by the agency of others.
It would apply to one who was assassinated, or murdered by a mob, or who was appointed to death by a judicial decree; or it might be applied to one who was cut down in battle, or by the pestilence, or by lightning, or by shipwreck, but it would not naturally or properly be applied to one who had lived out his days, and died a peaceful death. We always now connect with the word the idea of some unusual interposition, as when we speak of one who is cut down in middle life. The ancient translators understood it of a violent death. So the Latin "Vulgate, occidetur Christus;" Syriac, "the Messiah shall be slain," or put to death. It need not be here said that this phrase would find a complete fulfillment in the manner in which the Lord Jesus was put to death, nor that this is the very language in which it is proper now to describe the manner in which he was removed. He was cut off by violence; by a judicial decree: by a mob; in the midst of his way, etc. If it should be admitted that the angel meant to describe the manner of his death, he could not have found a single word that would have better expressed it.
But not for himself - Margin, "and shall have nothing." This phrase has given rise to not a little discussion, and not a little diversity of opinion. The Latin Vulgate is, "et non erit ejus populus, qui eum negaturus est" - "and they shall not be his people who shall deny him." Theodotion (in the Septuagint), καὶ κρίμα οὐκ ἔστιν ἐν ἀυτῷ kai krima ouk estin en autō - "and there is no crime in him." Syriac, "And it is not with him." The Hebrew is לו ואין ve'ē yn lô - and the interpretation turns on the meaning of the word אין 'ē yn. Hengstenberg maintains that it is never used in the sense of לא lo' (not), but that it always conveys the idea of "nothing," or "non-existence," and that the meaning here is, that, then, "there was nothing to him;" that is, that he ceased to have authority and power, as in the cutting off of a prince or ruler whose power comes to an end.
Accordingly he renders it, "and is not to him;" that is, his dominion, authority, or power over the covenant people as an anointed prince, would cease when he was cut off, and another one would come and desolate the sanctuary, and take possession. Bertholdt renders it, Ohne Nachfolger von den Seinigen zu haben - "without any successors of his own " - meaning that his family, or that the dynasty would be cut off, or would end with him. He maintains that the whole phrase denotes "a sudden and an unexpected death," and that it here means that he would have no successor of his own family. He applies it to Alexander the Great. Lengerke renders it, Und nicht ist vorhanden, der ihm, angehoret - and explains the whole to mean, "The anointed one (as the lawful king) shall be cut off, but it shall not then be one who belongs to his family (to wit, upon the throne), but a Prince shall come to whom the crown did not belong, to whom the name anointed could not properly belong."
Maurer explains it, "There shall be to him no successor or lawful heir." Prof. Stuart renders it, "One shall be cut off, and there shall be none for it" (the people). C. B. Michaelis, "and not to be will be his lot." Jacch. and Hitzig, "and no one remained to him." Rosch, "and no one was present for him." Our translation - "but not for himself" - was undoubtedly adopted from the common view of the atonement - that the Messiah did not die for himself, but that his life was given as a ransom for others. There can be no doubt of that fact to those who hold the common doctrine of the atonement, and yet it maybe doubted whether the translators did not undesignedly allow their views of the atonement to shape the interpretation of this passage, and whether it can be fairly made out from the Hebrew. The ordinary meaning of the Hebrew word אין 'ē yn is, undoubtedly, "nothing, emptiness" - in the sense of there being nothing (see Gesenius, Lexicon); and, thus applied, the sense here would be, that after he was cut off, or in consequence of his being cut off, what he before possessed would cease, or there would be "nothing" to him; that is, either his life would cease, or his dominion would cease, or he would be cut off as the Prince - the Messiah. This interpretation appears to be confirmed by what is immediately said, that another would come and would destroy the city and the sanctuary, or that the possession would pass into his bands.
It seems probable to me that this is the fair interpretation. The Messiah would come as a "Prince." It might be expected that he would come to rule - to set up a kingdom. But he would be suddenly cut off by a violent death. The anticipated dominion over the people as a prince would not be set up. It would not pertain to him. Thus suddenly cut off, the expectations of such a rule would be disappointed and blasted. He would in fact set up no such dominion as might naturally be expected of an anointed prince; he would have no successor; the dynasty would not remain in his hands or his family, and soon the people of a foreign prince would come and would sweep all away. This interpretation does not suppose that the real object of his coming would be thwarted, or that he would not set up a kingdom in accordance with the prediction properly explained, but that such a kingdom as would be expected by the people would not be set up.
He would be cut off soon after he came, and the anticipated dominion would not pertain to him, or there would be "nothing" of it found in him, and soon after a foreign prince would come and destroy the city and the sanctuary. This interpretation, indeed, will take this passage away as a proof-text of the doctrine of the atonement, or as affirming the design of the death of the Messiah, but it furnishes a meaning as much in accordance with the general strain of the prophecy, and with the facts in the work of the Messiah. For it was a natural expectation that when he came he would set up a kingdom - a temporal reign - and this expectation was extensively cherished among the people. He was, however, soon cut off, and all such hopes at once perished in the minds of his true followers (compare Luk 24:21), and in the minds of the multitudes who, though not his true followers, began to inquire whether he might not be the predicted Messiah - the Prince to sit on the throne of David. But of such an anticipated dominion or rule, there was "nothing" to him.
All these expectations were blighted by his sudden death, and soon, instead of his delivering the nation from bondage and setting up a visible kingdom, a foreign prince would come with his forces and would sweep away everything. Whether this would be the interpretation affixed to these words before the advent of the Messiah cannot now be determined. We have few remains of the methods in which the Hebrews interpreted the ancient prophecies, and we may readily suppose that they would not be disposed to embrace an exposition which would show them that the reign of the Messiah, as they anticipated it, would not occur, but that almost as soon as he appeared, he would be put to death, and the dominion pass away, and the nation be subjected to the ravages of a foreign power. "And the people of the prince that shall come." Margin, "And they (the Jews) shall be no more his people; or, the Prince's (Messiah's) future people." This seems to be rather an explanation of the meaning, than a translation of the Hebrew. The literal rendering would be, "and the city, and the sanctuary, the people of a prince that comes, shall lay waste." On the general supposition that this whole passage refers to the Messiah and his time, the language used here is not difficult of interpretation, and denotes with undoubted accuracy the events that soon followed the "cutting off" of the Messiah. The word "people" (עם ‛ am) is a word that may well be applied to subjects or armies - such a people as an invading prince or warrior would lead with him for purposes of conquest. It denotes properly
(a) a people, or tribe, or race in general; and then
(b) the people as opposed to kings, princes, rulers (compare λαός laos, the people as opposed to chiefs in Homer, Iliad ii. 365, xiii. 108, xxiv. 28): and then as soldiers, Jdg 5:2. Hence, it may be applied, as it would be understood to be here, to the soldiers of the prince that should come.
Of the prince that shall come - The word "prince" here (נגיד nā gı̂ yd) is the same which occurs in Dan 9:25, "Messiah the prince." It is clear, however, that another prince is meant here, for
(a) it is just said that that prince - the Messiah - would be "cut off," and this clearly refers to one that was to follow;
(b) the phrase "that is to come" (הבא habbâ') would also imply this.
It would naturally suggest the idea that he would come from abroad, or that he would be a foreign prince - for he would "come" for the purposes of destruction. No one can fail to see the applicability of this to the destruction of Jerusalem by the Roman power, after the Lord Jesus was put to death. If that was the design of the prophecy, or if it be admitted that the prophecy contemplated that, the language could not have been better chosen, or the prediction more exact. No one can reasonably doubt that, if the ancient Hebrews had understood the former part of the prophecy, as meaning that the true Messiah would be put to death soon after his appearing, they could not fail to anticipate that a foreign prince would soon come and lay waste their city and sanctuary.
Shall destroy the city and the sanctuary - The "holy place" - the temple. This is the termination of the prophecy. It begins with the command to "rebuild and restore" the city, and ends with its destruction. The time is not fixed, nor is there in the prophecy any direct intimation when it would occur, unless it be found in the general declaration in Dan 9:24, that "seventy weeks were determined upon the people and the city." The whole scope of the prophecy, however, would lead to the supposition that this was soon to occur after the Messiah should be "cut off." The series of events under the Romans which led to the destruction of the city and temple, in fact, began very soon after the death of the Lord Jesus, and ceased only when the temple was wholly demolished, and the city was rased to its foundations.
And the end thereof - Hebrew, "its end," or "his end" - קצו qı̂ tsô. It is not certain as to what the word "it" (ו ô) here refers. It may be either the end of the city, or of the prince, or of the prophecy, so far as the grammatical construction is concerned. As the principal and immediate subject of the prophecy, however, is the city, it is more natural to refer it to that. Hengstenberg renders it, "it will end," supposing, with Vitringa, that it refers to the subject of the discourse: "the thing - the whole affair - all that is here predicted in this series of events - will end with a flood." This accords well with the whole design of the prophecy.
With a flood - בשׁטף basheṭ eph. That is, it shall be like an overflowing flood. The word used here means a "gushing, outpouring," as of rain, Job 38:25; of a torrent, Pro 27:4; an overflowing, inundation, flood, Psa 32:6; Nah 1:8. Hence, it would appropriately denote the ravages of an army, sweeping everything away. It would be like a sudden inundation, carrying everything before it. No one can doubt that this language is applicable in every respect to the desolations brought upon Jerusalem by the Roman armies.
And unto the end of the war desolations are determined - Margin, "it shall be cut off by desolations." Hengstenberg renders this, "and unto the end is war, a decree of ruins." So Lengerke - and his aufs Ende Krieg und Beschluss der Wusten. Bertholdt renders it, "and the great desolations shall continue unto the end of the war." The Latin Vulgate renders it, et post finem belli statuta desolatio - "and after the end of the war desolation is determined." Prof. Stuart translates it, "and unto the end shall be war, a decreed measure of desolations." The literal meaning of the passage is, "and unto the end of the war desolations are decreed," or determined. The word rendered "determined" (חרץ châ rats) means, properly, to cut, cut in, engrave; then to decide, to determine, to decree, to pass sentence. See the notes at Dan 9:24. Here the meaning naturally is, that such desolations were settled or determined as by a decree or purpose. There was something which made them certain; that is, it was a part of the great plan here referred to in the vision of the seventy weeks, that there should be such desolations extending through the war. The things which would, therefore, be anticipated from this passage would be,
(a) that there would be war. This is implied also in the assurance that the people of a foreign prince would come and take the city.
(b) That this war would be of a "desolating" character, or that it would in a remarkable manner extend and spread ruin over the land. All wars are thus characterized; but it would seem that this would do it in a remarkable manner.
(c) That these desolations would extend through the war, or to its close. There would be no intermission; no cessation. It is hardly necessary to say that this was, in fact, precisely the character of the war which the Romans waged with the Jews after the death of the Saviour, and which ended in the destruction of the city and temple; the overthrow of the whole Hebrew polity; and the removal of great numbers of the people to a distant and perpetual captivity. No war, perhaps, has been in its progress more marked by desolation; in none has the purpose of destruction been more perseveringly manifested to its very close. The "language" here, indeed, might apply to many wars - in a certain sense to all wars; to none, however, would it be more appropriate than to the wars of the Romans with the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: Messiah: Psa 22:15; Isa 53:8; Mar 9:12; Luk 24:26, Luk 24:46; Joh 11:51, Joh 11:52, Joh 12:32-34; Co2 5:21; Gal 3:13; Pe1 2:21, Pe1 2:24, Pe1 3:18
but not: or, and shall have nothing, Joh 14:30
and the people: etc. or, and (the Jews) shall be no more his people, Dan 11:17; Hos 1:9 or, and the Prince's (Messiah's, Dan 9:25), future people. The Romans, who under Titus, after the expiration of the 70 weeks, destroyed the temple and the city, and dispersed the Jews.
the prince: Mat 22:2, Mat 22:7, Mat 23:38, Mat 24:2; Mar 13:2; Luk 19:43, Luk 19:44, Luk 21:6, Luk 21:24; Act 6:13, Act 6:14
and the end: Mat 24:6-14; Mar 13:7
with: Dan 11:10; Isa 8:7; Jer 46:7; Amo 8:8, Amo 9:5; Nah 1:8
desolations are determined: or, it shall be cut off by desolations
Carl Friedrich Keil and Franz Delitzsch
9:26
After the threescore and two weeks, i.e., in the seventieth שׁבוּע, shall the Messiah be cut off. - From the אחרי (after) it does not with certainty follow that the "cutting off" of the Maschiach falls wholly in the beginning of the seventieth week, but only that the "cutting off" shall constitute the first great event of this week, and that those things which are mentioned in the remaining part of the verse shall then follow. The complete designation of the time of the "cutting off" can only be found from the whole contents of Dan 9:26, Dan 9:27. נכרת, from כּרּת, to hew down, to fell, to cut to pieces, signifies to be rooted up, destroyed, annihilated, and denotes generally a violent kind of death, though not always, but only the uprooting from among the living, or from the congregation, and is therefore the usual expression for the destruction of the ungodly - e.g., Ps 37:9; Prov 2:22 - without particularly designating the manner in which this is done. From יכּרת it cannot thus be strictly proved that this part of the verse announces the putting to death of an anointed one, or of the Messiah. Of the word Maschiach three possible interpretations have been given: 1. That the Maschiach Nagid of Dan 9:25, the Maschiach of Dan 9:26, and the Nagid of Dan 9:26, are three different persons; 2. that all the three expressions denote one and the same person; and 3. that the Maschiach Nagid of Dan 9:25 and the Maschiach of Dan 9:26 are the same person, and that the Nagid of Dan 9:26 is another and a different person. The first of these has been maintained by J. D. Michaelis, Jahn. Ebrard understands by all the three expressions the Messiah, and supposes that he is styled fully Maschiach Nagid in Dan 9:25 in order that His calling and His dignity (משׁיח), as well as His power and strength (נגיד), might be designated; in Dan 9:26, משׁיח, the anointed, where mention is made of His sufferings and His rejection; in Dan 9:26, נגיד, the prince, where reference is made to the judgment which He sends (by the Romans on apostate Jerusalem). But this view is refuted by the circumstance that הבּא (that is to come) follows נגיד, whereby the prince is represented as first coming, as well as by the circumstance that הבּא נגיד, who destroys the city and the sanctuary, whose end shall be with a flood, consequently cannot be the Messiah, but is the enemy of the people and kingdom of God, who shall arise (Dan 7:24-25) in the last time. But if in Dan 9:26 the Nagid is different from the Maschiach, then both also appear to be different from the Maschiach Nagid of Dan 9:25. The circumstance that in Dan 9:26 משׁיח has neither the article nor the addition נגיד following it, appears to be in favour of this opinion. The absence of the one as well as the other denotes that משׁיח, after that which is said of Him, in consideration of the connection of the words, needs no more special description. If we observe that the destruction of the city and the sanctuary is so connected with the Maschiach that we must consider this as the immediate or first consequence of the cutting off of the Maschiach, and that the destruction shall be brought about by a Nagid, then by Maschiach we can understand neither a secular prince or king nor simply a high priest, but only an anointed one who stands in such a relation to the city and sanctuary, that with his being "cut off" the city and the sanctuary lose not only their protection and their protector, but the sanctuary also loses, at the same time, its character as the sanctuary, which the Maschiach had given to it. This is suitable to no Jewish high priest, but only to the Messias whom Jehovah anointed to be a Priest-King after the order of Melchizedek, and placed as Lord over Zion, His holy hill. We agree therefore with Hvernick, Hengstenberg, Auberlen, and Kliefoth, who regard the Maschiach of this verse as identical with the Maschiach Nagid of Dan 9:25, as Christ, who in the fullest sense of the word is the Anointed; and we hope to establish this view more fully in the following exposition of the historical reference of this word of the angel.
But by this explanation of the משׁיח we are not authorized to regard the word יכּרת as necessarily pointing to the death of the Messias, the crucifixion of Christ, since יכּרת, as above shown, does not necessarily denote a violent death. The right interpretation of this word depends on the explanation of the words לו ואין which follow - words which are very differently interpreted by critics. The supposition is grammatically inadmissible that לו אין = איננּוּ (Michaelis, Hitzig), although the lxx in the Codex Chisianus have translated them by καὶ οὐκ ἔσται; and in general all those interpretations which identify אין with לא, as e.g., et non sibi, and not for himself (Vitringa, Rosenmller, Hvernick, and others). For אין is never interchanged with לא, but is so distinguished from it that לא, non, is negation purely, while אין, "it is not," denies the existence of the thing; cf. Hengstenberg's Christol. iii. p. 81f., where all the passages which Gesenius refers to as exemplifying this exchange are examined and rightly explained, proving that אין is never used in the sense of לא. Still less is לו to be taken in the sense of לו (<) אשׁר, "there shall not then be one who (belongs) to him;" for although the pronomen relat. may be wanting in short sentences, yet that can be only in such as contain a subject to which it can refer. But in the אין no subject is contained, but only the non-existence is declared; it cannot be said: no one is, or nothing is. In all passages where it is thus rightly translated a participle follows, in which the personal or actual subject is contained, of which the non-existence is predicated. לו (<) אין without anything following is elliptical, and the subject which is not, which will not be, is to be learned from the context or from the matter itself. The missing subject here cannot be משׁיח, because לו points back to משׁיח; nor can it be עם, people (Vulg., Grotius), or a descendant (Wieseler), or a follower (Auberlen), because all these words are destitute of any support from the context, and are brought forward arbitrarily. Since that which "is not to Him" is not named, we must thus read the expression in its undefined universality: it is not to Him, viz., that which He must have, to be the Maschiach. We are not by this to think merely of dominion, people, sanctuary, but generally of the place which He as Maschiach has had, or should have, among His people and in the sanctuary, but, by His being "cut off," is lost. This interpretation is of great importance in guiding to a correct rendering of יכּרת; for it shows that יכּרת does not denote the putting to death, or cutting off of existence, but only the annihilation of His place as Maschiach among His people and in His kingdom. For if after His "cutting off" He has not what He should have, it is clear that annihilation does not apply to Him personally, but only that He has lost His place and function as the Maschiach.
(Note: Kranichfeld quite appropriately compares the strong expression יכּרת with "the equally strong יבלּא (shall wear out) in Dan 7:25, spoken of that which shall befall the saints on the part of the enemy of God in the last great war. As by this latter expression destruction in the sense of complete annihilation cannot be meant, since the saints personally exist after the catastrophe (cf. Dan 9:27, Dan 9:22, Dan 9:18), so also by this expression here (יכּרת) we are not to understand annihilation.")
In consequence of the cutting off of the משׁיח destruction falls upon the city and the sanctuary. This proceeds from the people of the prince who comes. ישׁחית, to destroy, to ruin, is used, it is true, of the desolating of countries, but predicated of a city and sanctuary it means to overthrow; cf. e.g., Gen 19:13., where it is used of the destruction of Sodom; and even in the case of countries the השׁחית consists in the destruction of men and cattle; cf. Jer 36:29.
The meaning of הבּא נגיד עם depends chiefly on the interpretation of the הבּא. This we cannot, with Ebrard, refer to עם. Naturally it is connected with נגיד, not only according to the order of the words, but in reality, since in the following verse (Dan 9:27) the people are no longer spoken of, but only the actions and proceedings of the prince are described. הבּא does not mean qui succedit (Roesch, Maurer), but is frequently used by Daniel of a hostile coming; cf. Dan 1:1; Dan 11:10,Dan 11:13, Dan 11:15. But in this sense הבּא appears to be superfluous, since it is self-evident that the prince, if he will destroy Jerusalem, must come or draw near. One also must not say that הבּא designates the prince as one who was to come (ἐρχόμενος), since from the expression "coming days," as meaning "future days," it does not follow that a "coming prince" is a "future prince." The הבּא with the article: "he who comes, or will come," denotes much rather the נגיד (which is without the article) as such an one whose coming is known, of whom Daniel has heard that he will come to destroy the people of God. But in the earlier revelations Daniel heard of two princes who shall bring destruction on his people: in Dan 7:8, Dan 7:24., of Antichrist; and in Dan 8:9., 23ff., of Antiochus. To one of these the הבּא points. Which of the two is meant must be gathered from the connection, and this excludes the reference to Antiochus, and necessitates our thinking of the Antichrist.
In the following clause: "and his end with the flood," the suffix refers simply to the hostile Nagid, whose end is here emphatically placed over against his coming (Kran., Hofm., Kliefoth). Preconceived views as to the historical interpretation of the prophecy lie at the foundation of all other references. The Messianic interpreters, who find in the words a prophecy of the destruction of Jerusalem by the Romans, and thus understand by the Nagid Titus, cannot apply the suffix to Nagid. M. Geier, Hvernick, and others, therefore, refer it (the suffix) to the city and the sanctuary; but that is grammatically inadmissible, since העיר (the city) is gen faem. Aub. and others refer it, therefore, merely to the sanctuary; but the separation of the city from the sanctuary is quite arbitrary. Vitringa, C. B. Michaelis, Hgstb., interpret the suffix as neuter, and refer it to ישׁחית (shall destroy), or, more correctly, to the idea of destroying comprehended in it, for they understand שׁטף of a warlike overflowing flood: "and the end of it shall be (or: it shall end) in the flood." On the other hand, v. Lengerke and Kliefoth have rightly objected to this view. "This reference of the suffix," they say, "is inadmissibly harsh; the author must have written erroneously, since he suggested the reference of the suffix to עם or to נגיד. One cannot think of what is meant by the end of the destruction, since the destruction itself is the end; a flood may, it is true, be an emblem of a warlike invasion of a country, but it never signifies the warlike march, the expedition." There thus remains nothing else than to apply the suffix to the Nagid, the prince. קץ can accordingly only denote the destruction of the prince. Hitzig's interpretation, that קצּו is the result of his coming, refutes itself.
In בּשׁטף the article is to be observed, by which alone such interpretations as "in an overflowing" (Ros., Roed., and others), "vi quadam ineluctabili oppressus" (Steudel, Maurer), "like an overflowing," and the like, are proved to be verbally inadmissible. The article shows that a definite and well-known overflowing is meant. שׁטף, "overflowing," may be the emblem of an army spreading itself over the land, as in Dan 11:10,Dan 11:22, Dan 11:26; Is 8:8, or the emblem of a judgment desolating or destroying a city, country, or people; cf. Ps 32:6; Nahum 1:8; Prov 27:4; Ps 90:5. The first of these interpretations would give this meaning: The prince shall find his end in his warlike expedition; and the article in בּשׁטף would refer back to הבּא. This interpretation is indeed quite possible, but not very probable, because שׁטף would then be the overflowing which was caused by the hostile prince or his coming, and the thought would be this, that he should perish in it. But this agrees neither with the following clause, that war should be to the end, nor with Dan 7:21, Dan 7:26, according to which the enemy of God holds the superiority till he is destroyed by the judgment of God. Accordingly, we agree with Wieseler, Hofmann, Kranichfeld, and Kliefoth in adopting the other interpretation of שׁטף, flood, as the figure of the desolating judgment of God, and explain the article as an allusion to the flood which overwhelmed Pharaoh and his host. Besides, the whole passage is, with Maurer and Klief., to be regarded as a relative clause, and to be connected with הבּא: the people of a prince who shall come and find his destruction in the flood.
This verse (Dan 9:26) contains a third statement, which adds a new element to the preceding. Rosenmller, Ewald, Hofm., and others connect these into one passage, thus: and to the end of the war a decree of desolations continues. But although קץ, grammatically considered, is the stat. constr., and might be connected with מלחמה (war), yet this is opposed by the circumstance, that in the preceding sentence no mention is expressly made of war; and that if the war which consisted in the destruction of the city should be meant, then מלחמה ought to have the article. From these reasons we agree with the majority of interpreters in regarding מלחמה as the predicate of the passage: "and to the end is war;" but we cannot refer קץ, with Wieseler, to the end of the prince, or, with Hv. and Aub., to the end of the city, because קץ has neither a suffix nor an article. According to the just remark of Hitzig, קץ without any limitation is the end generally, the end of the period in progress, the seventy שׁבעים, and corresponds to סופא עד in Dan 7:26, to the end of all things, Dan 12:13 (Klief.). To the end war shall be = war shall continue during the whole of the last שׁבוּע.
The remaining words, שׁממות נחרצת, form an apposition to מלחמה, notwithstanding the objection by Kliefoth, that since desolations are a consequence of the war, the words cannot be regarded as in apposition. For we do not understand why in abbreviated statements the effect cannot be placed in the form of an apposition to the cause. The objection also overlooks the word נחרצת. If desolations are the effect of the war, yet not the decree of the desolations, which can go before the war or can be formed during the war. שׁממות denotes desolation not in an active, but in a passive sense: laid waste, desolated. נחרצת, that which is determined, the irrevocably decreed; therefore used of divine decrees, and that of decrees with reference to the infliction of punishment; cf. Dan 9:27; Dan 11:36; Is 10:23; Is 28:22. Ewald is quite in error when he says that it means "the decision regarding the fearful deeds, the divine decision as it embodies itself in the judgments (Dan 7:11.) on the world on account of such fearful actions and desolations," because שׁממות has not the active meaning. Auberlen weakens its force when he renders it "decreed desolations." "That which is decreed of desolations" is also not a fixed, limited, measured degree of desolations (Hofm., Klief.); for in the word there does not lie so much the idea of limitation to a definite degree, as much rather the idea of the absolute decision, as the connection with כלה in Dan 9:27, as well as in the two passages from Isaiah above referred to, shows. The thought is therefore this: "Till the end war will be, for desolations are irrevocably determined by God." Since שׁממות has nothing qualifying it, we may not limit the "decree of desolations" to the laying waste of the city and the sanctuary, but under it there are to be included the desolations which the fall of the prince who destroys the city and the sanctuary shall bring along with it.
Geneva 1599
9:26 And after threescore and two (x) weeks shall Messiah be cut off, but (y) not for himself: and the people of the (z) prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.
(x) In this week of the seventy, will Christ come and preach and suffer death.
(y) He will seem to have no beauty, nor to be of any estimation; (Is 53:2).
(z) Meaning Titus, Vespasians's son, who would come and destroy both the temple, and the people, without any hope of recovery.
John Gill
9:26 And after threescore and two weeks,.... To be reckoned from the end of the seven weeks, or forty nine years, which, added to them, make four hundred and eighty three years:
shall Messiah be cut off, but not for himself; by whom is designed the same with Messiah the Prince in Dan 9:25, not Onias the high priest, as a late writer (g) would have it, an upright person, and of great holiness, taken off by an unjust death; since he was dead many years before the expiration of these weeks; nor Hyrcanus the high priest, slain by Herod, as Eusebius (h) thinks; in whom the succession of the ancient priests terminated, and with whom the priestly unction perished; which indeed bids fairer than the former; but he was not a person of so much note as to be pointed at in such a prophecy; besides, the priesthood continued much longer: nor is King Agrippa intended, as Jarchi and Abarbinel, who, they say, was the last king of the Jews, and was slain by Vespasian at the destruction of Jerusalem; which is not true; he was not properly king of the Jews, having only Galilee for his jurisdiction; was not slain by Vespasian; was a confederate of the Romans, lived some years after the destruction of the city, and at last died in peace; but Jesus the true Messiah is intended, with whom the character, dates, and death, and the manner of it, entirely agree: now to his death were to be four hundred and eighty three years; which years ended, as we have observed, in the thirty third year of the vulgar era of Christ, and the nineteenth of Tiberius; when Jesus the true Messiah was cut off in a judicial way; not for any sins of his own, but for the sins of his people, to make satisfaction for them, and to obtain their redemption and salvation; see Is 53:8, or "he is not", as Jarchi, no more in the land of the living, is dead; see Jer 31:15, or "there is", or "will be, none for him", or "with him" (i), to help and assist him in his great work, Is 63:5. The Vulgate Latin version is, "they shall not be his people"; the Jews rejecting him shall have a "loammi" upon them, and be no more the people of God. Gussetius (k) better renders it, "he hath not"; or he has nothing, so Cocceius; all things were wanted by him, that is, by Christ; he had neither riches, nor clothes, nor any to stand by him, or to accompany him:
and the people of the prince that shall come shall destroy the city and the sanctuary; that is, the people of the Romans, under Vespasian their prince, emperor, and general, should, in a little time after the cutting off of the Messiah, enter into the land of Judea, and destroy the city of Jerusalem, and the temple that stood in it; though some understand this of Messiah the Prince that should come in his power, and in a way of judgment upon the Jewish nation, and destroy them for their rejection of him; whose people the Romans would be, and under whose direction, and by whose orders, all these judgments should be brought upon the Jews; but many of the Jewish writers themselves interpret it of Vespasian, as Aben Ezra, Jarchi, Abarbinel, and Jacchiades:
and the end thereof shall be with a flood: the end of the city and temple, and of the whole nation, should be by the Roman army, which, like a flood, would overspread the land, and carry all before it. It denotes the number, power, and irresistible force of the enemy, and the sad devastation made by them:
and unto the end of the war desolations are determined; from the beginning of the war by the Romans with the Jews, to the end of it, there would be nothing but continual desolations; a dreadful havoc and ruin everywhere; and all this appointed and determined by the Lord, as a just punishment for their sins.
(g) Scheme of literal Prophecy, &c. p. 183. (h) Demonstrat. Evangel. l. 8. p. 396, 397. (i) "et non erit ei", Pagninus; "et nullus erit pro co", Vatablus. (k) Comment. Ebr. p. 33.
John Wesley
9:26 And after - After the seven and the sixty two that followed them. Not for himself - But for our sakes, and for our salvation. And the people - The Romans under the conduct of Titus. Determined - God hath decreed to destroy that place and people, by the miseries and desolations of war.
Robert Jamieson, A. R. Fausset and David Brown
9:26 after threescore and two weeks--rather, the threescore and two weeks. In this verse, and in Dan 9:27, Messiah is made the prominent subject, while the fate of the city and sanctuary are secondary, being mentioned only in the second halves of the verses. Messiah appears in a twofold aspect, salvation to believers, judgment on unbelievers (Lk 2:34; compare Mal 3:1-6; Mal 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Mt 21:37-41; Mt 23:37-38; Lk 21:20-24; Lk 23:28-31). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem.
not for himself--rather, "there shall be nothing to Him" [HENGSTENBERG]; not that the real object of His first coming (His spiritual kingdom) should be frustrated; but the earthly kingdom anticipated by the Jews should, for the present, come to naught, and not then be realized. TREGELLES refers the title, "the Prince" (Dan 9:25), to the time of His entering Jerusalem on an ass's colt, His only appearance as a king, and six days afterwards put to death as "King of the Jews."
the people of the prince--the Romans, led by Titus, the representative of the world power, ultimately to be transferred to Messiah, and so called by Messiah's title, "the Prince"; as also because sent by Him, as His instrument of judgment (Mt 22:7).
end thereof--of the sanctuary. TREGELLES takes it, "the end of the Prince," the last head of the Roman power, Antichrist.
with a flood--namely, of war (Ps 90:5; Is 8:7-8; Is 28:18). Implying the completeness of the catastrophe, "not one stone left on another."
unto the end of the war--rather, "unto the end there is war."
determined--by God's decree (Is 10:23; Is 28:22).
9:279:27: եւ զօրացուսցէ զուխտ բազմաց։ Եւթներորդ մի՝ եւ կէս եւթներորդի բարձցին զոհք եւ նուէրք. եւ ՚ի վերայ տաճարին պղծութիւն աւերածո՛յն կացցէ. եւ մինչեւ ՚ի վախճան ժամանակի կատարա՛ծ տացի ՚ի վերայ աւերածին[12233]։[12233] Ոսկան. Եւ եօթներորդ մի եւ կէս։
27 Մէկ եւ կէս եօթնեակում պիտի դադարեցնի սեղաններն ու զոհաբերութիւնները. ապականութիւնը պիտի հասցնի մինչեւ վերջին ծայրը, մինչեւ որ վախճան եւ տագնապ բերի այդ ապականութեան եւ զօրացնի շատերի ուխտը: Մէկ եւ կէս եօթնեակում պիտի վերանան զոհերն ու ընծաները, աւերածութեան պղծութիւնը պիտի մնայ տաճարի վրայ, ու մինչեւ ժամանակի վախճանը վերջ պիտի տրուի աւերուածին”»:
27 Ու եօթնեակ մը շատերուն հետ ուխտը պիտի հաստատէ եւ եօթնեակին մէջտեղը զոհն ու պատարագը պիտի դադրեցնէ։ Ու աւերողը պղծութեան տաճարին վրայ պիտի ըլլայ*, մինչեւ որ աւերուածին վրայ նախասահմանեալ կորուստը թափուի»։
Եւ զօրացուսցէ զուխտ բազմաց եւթներորդ մի, եւ կէս եւթներորդի բարձցին զոհք եւ նուէրք. եւ ի վերայ [175]տաճարին պղծութիւն աւերածոյն կացցէ, եւ մինչեւ ի վախճան ժամանակի կատարած տացի`` ի վերայ աւերածին:

9:27: եւ զօրացուսցէ զուխտ բազմաց։ Եւթներորդ մի՝ եւ կէս եւթներորդի բարձցին զոհք եւ նուէրք. եւ ՚ի վերայ տաճարին պղծութիւն աւերածո՛յն կացցէ. եւ մինչեւ ՚ի վախճան ժամանակի կատարա՛ծ տացի ՚ի վերայ աւերածին[12233]։
[12233] Ոսկան. Եւ եօթներորդ մի եւ կէս։
27 Մէկ եւ կէս եօթնեակում պիտի դադարեցնի սեղաններն ու զոհաբերութիւնները. ապականութիւնը պիտի հասցնի մինչեւ վերջին ծայրը, մինչեւ որ վախճան եւ տագնապ բերի այդ ապականութեան եւ զօրացնի շատերի ուխտը: Մէկ եւ կէս եօթնեակում պիտի վերանան զոհերն ու ընծաները, աւերածութեան պղծութիւնը պիտի մնայ տաճարի վրայ, ու մինչեւ ժամանակի վախճանը վերջ պիտի տրուի աւերուածին”»:
27 Ու եօթնեակ մը շատերուն հետ ուխտը պիտի հաստատէ եւ եօթնեակին մէջտեղը զոհն ու պատարագը պիտի դադրեցնէ։ Ու աւերողը պղծութեան տաճարին վրայ պիտի ըլլայ*, մինչեւ որ աւերուածին վրայ նախասահմանեալ կորուստը թափուի»։
zohrab-1805▾ eastern-1994▾ western am▾
9:279:27 И утвердит завет для многих одна седмина, а в половине седмины прекратится жертва и приношение, и на крыле {святилища} будет мерзость запустения, и окончательная предопределенная гибель постигнет опустошителя>>.
9:27 καὶ και and; even δυναστεύσει δυναστευω the διαθήκη διαθηκη covenant εἰς εις into; for πολλούς πολυς much; many καὶ και and; even πάλιν παλιν again ἐπιστρέψει επιστρεφω turn around; return καὶ και and; even ἀνοικοδομηθήσεται ανοικοδομεω rebuild εἰς εις into; for πλάτος πλατος breadth καὶ και and; even μῆκος μηκος length καὶ και and; even κατὰ κατα down; by συντέλειαν συντελεια consummation καιρῶν καιρος season; opportunity καὶ και and; even μετὰ μετα with; amid ἑπτὰ επτα seven καὶ και and; even ἑβδομήκοντα εβδομηκοντα seventy καιροὺς καιρος season; opportunity καὶ και and; even ἑξήκοντα εξηκοντα sixty δύο δυο two ἔτη ετος year ἕως εως till; until καιροῦ καιρος season; opportunity συντελείας συντελεια consummation πολέμου πολεμος battle καὶ και and; even ἀφαιρεθήσεται αφαιρεω take away ἡ ο the ἐρήμωσις ερημωσις desolation ἐν εν in τῷ ο the κατισχῦσαι κατισχυω force down; prevail τὴν ο the διαθήκην διαθηκη covenant ἐπὶ επι in; on πολλὰς πολυς much; many ἑβδομάδας εβδομας and; even ἐν εν in τῷ ο the τέλει τελος completion; sales tax τῆς ο the ἑβδομάδος εβδομας lift; remove ἡ ο the θυσία θυσια immolation; sacrifice καὶ και and; even ἡ ο the σπονδή σπονδη and; even ἐπὶ επι in; on τὸ ο the ἱερὸν ιερος sacred βδέλυγμα βδελυγμα abomination τῶν ο the ἐρημώσεων ερημωσις desolation ἔσται ειμι be ἕως εως till; until συντελείας συντελεια consummation καὶ και and; even συντέλεια συντελεια consummation δοθήσεται διδωμι give; deposit ἐπὶ επι in; on τὴν ο the ἐρήμωσιν ερημωσις desolation
9:27 וְ wᵊ וְ and הִגְבִּ֥יר hiḡbˌîr גבר be superior בְּרִ֛ית bᵊrˈîṯ בְּרִית covenant לָ lā לְ to † הַ the רַבִּ֖ים rabbˌîm רַב much שָׁב֣וּעַ šāvˈûₐʕ שָׁבוּעַ week אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and חֲצִ֨י ḥᵃṣˌî חֲצִי half הַ ha הַ the שָּׁב֜וּעַ ššāvˈûₐʕ שָׁבוּעַ week יַשְׁבִּ֣ית׀ yašbˈîṯ שׁבת cease זֶ֣בַח zˈevaḥ זֶבַח sacrifice וּ û וְ and מִנְחָ֗ה minḥˈā מִנְחָה present וְ wᵊ וְ and עַ֨ל ʕˌal עַל upon כְּנַ֤ף kᵊnˈaf כָּנָף wing שִׁקּוּצִים֙ šiqqûṣîm שִׁקּוּץ idol מְשֹׁמֵ֔ם mᵊšōmˈēm שׁמם be desolate וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto כָּלָה֙ kālˌā כָּלָה destruction וְ wᵊ וְ and נֶ֣חֱרָצָ֔ה nˈeḥᵉrāṣˈā חרץ cut off תִּתַּ֖ךְ tittˌaḵ נתך pour עַל־ ʕal- עַל upon שֹׁמֵֽם׃ פ šōmˈēm . f שׁמם be desolate
9:27. confirmabit autem pactum multis ebdomas una et in dimidio ebdomadis deficiet hostia et sacrificium et in templo erit abominatio desolationis et usque ad consummationem et finem perseverabit desolatioAnd he shall confirm the covenant with many, in one week: and in the half of the week the victim and the sacrifice shall fail: and there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end.
27. And he shall make a firm covenant with many for one week: and for the half of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations one that maketh desolate; and even unto the consummation, and that determined, shall be poured out upon the desolator.
9:27. But he will confirm a covenant with many for one week of years; and for half of the week of years, victim and sacrifice will nearly cease; but there will be in the temple the abomination of desolation. And the desolation will continue even to the consummation and the end.”
9:27. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make [it] desolate, even until the consummation, and that determined shall be poured upon the desolate.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make [it] desolate, even until the consummation, and that determined shall be poured upon the desolate:

9:27 И утвердит завет для многих одна седмина, а в половине седмины прекратится жертва и приношение, и на крыле {святилища} будет мерзость запустения, и окончательная предопределенная гибель постигнет опустошителя>>.
9:27
καὶ και and; even
δυναστεύσει δυναστευω the
διαθήκη διαθηκη covenant
εἰς εις into; for
πολλούς πολυς much; many
καὶ και and; even
πάλιν παλιν again
ἐπιστρέψει επιστρεφω turn around; return
καὶ και and; even
ἀνοικοδομηθήσεται ανοικοδομεω rebuild
εἰς εις into; for
πλάτος πλατος breadth
καὶ και and; even
μῆκος μηκος length
καὶ και and; even
κατὰ κατα down; by
συντέλειαν συντελεια consummation
καιρῶν καιρος season; opportunity
καὶ και and; even
μετὰ μετα with; amid
ἑπτὰ επτα seven
καὶ και and; even
ἑβδομήκοντα εβδομηκοντα seventy
καιροὺς καιρος season; opportunity
καὶ και and; even
ἑξήκοντα εξηκοντα sixty
δύο δυο two
ἔτη ετος year
ἕως εως till; until
καιροῦ καιρος season; opportunity
συντελείας συντελεια consummation
πολέμου πολεμος battle
καὶ και and; even
ἀφαιρεθήσεται αφαιρεω take away
ο the
ἐρήμωσις ερημωσις desolation
ἐν εν in
τῷ ο the
κατισχῦσαι κατισχυω force down; prevail
τὴν ο the
διαθήκην διαθηκη covenant
ἐπὶ επι in; on
πολλὰς πολυς much; many
ἑβδομάδας εβδομας and; even
ἐν εν in
τῷ ο the
τέλει τελος completion; sales tax
τῆς ο the
ἑβδομάδος εβδομας lift; remove
ο the
θυσία θυσια immolation; sacrifice
καὶ και and; even
ο the
σπονδή σπονδη and; even
ἐπὶ επι in; on
τὸ ο the
ἱερὸν ιερος sacred
βδέλυγμα βδελυγμα abomination
τῶν ο the
ἐρημώσεων ερημωσις desolation
ἔσται ειμι be
ἕως εως till; until
συντελείας συντελεια consummation
καὶ και and; even
συντέλεια συντελεια consummation
δοθήσεται διδωμι give; deposit
ἐπὶ επι in; on
τὴν ο the
ἐρήμωσιν ερημωσις desolation
9:27
וְ wᵊ וְ and
הִגְבִּ֥יר hiḡbˌîr גבר be superior
בְּרִ֛ית bᵊrˈîṯ בְּרִית covenant
לָ לְ to
הַ the
רַבִּ֖ים rabbˌîm רַב much
שָׁב֣וּעַ šāvˈûₐʕ שָׁבוּעַ week
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וַ wa וְ and
חֲצִ֨י ḥᵃṣˌî חֲצִי half
הַ ha הַ the
שָּׁב֜וּעַ ššāvˈûₐʕ שָׁבוּעַ week
יַשְׁבִּ֣ית׀ yašbˈîṯ שׁבת cease
זֶ֣בַח zˈevaḥ זֶבַח sacrifice
וּ û וְ and
מִנְחָ֗ה minḥˈā מִנְחָה present
וְ wᵊ וְ and
עַ֨ל ʕˌal עַל upon
כְּנַ֤ף kᵊnˈaf כָּנָף wing
שִׁקּוּצִים֙ šiqqûṣîm שִׁקּוּץ idol
מְשֹׁמֵ֔ם mᵊšōmˈēm שׁמם be desolate
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
כָּלָה֙ kālˌā כָּלָה destruction
וְ wᵊ וְ and
נֶ֣חֱרָצָ֔ה nˈeḥᵉrāṣˈā חרץ cut off
תִּתַּ֖ךְ tittˌaḵ נתך pour
עַל־ ʕal- עַל upon
שֹׁמֵֽם׃ פ šōmˈēm . f שׁמם be desolate
9:27. confirmabit autem pactum multis ebdomas una et in dimidio ebdomadis deficiet hostia et sacrificium et in templo erit abominatio desolationis et usque ad consummationem et finem perseverabit desolatio
And he shall confirm the covenant with many, in one week: and in the half of the week the victim and the sacrifice shall fail: and there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end.
9:27. But he will confirm a covenant with many for one week of years; and for half of the week of years, victim and sacrifice will nearly cease; but there will be in the temple the abomination of desolation. And the desolation will continue even to the consummation and the end.”
9:27. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make [it] desolate, even until the consummation, and that determined shall be poured upon the desolate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. На последнюю, т. е. семидесятую седьмину падает "утверждение завета для многих". Слово "завет" (евр. "берит") употребляется в Священном Писании для обозначения союзов между народами (Нав 9:6: и д.), отдельными лицами (1: Цар 18:3; 23:18: и т. п.), но чаще всего, а в книге пророка Даниила по преимуществу (9:4; 11:22, 28, 30, 32), для обозначения завета, - союза Бога с людьми. Отмеченное же выше (ст. 26) отвержение народа еврейского за убийство Месcии должно было говорить пророку Даниилу, что под этим заветом разумеет не прежний союз Бога с евреями, а новый, вечный завет, о котором предсказывали близкие к нему по времени жизни пророки - Иеремия (31:31-34; 32:40-41) и Иезекииль (16:60, 62; 34:25; 37:26). Завет будет утвержден "для многих".

Так как откровение дано Даниилу по поводу его молений о своем народе и касалось судьбы этого последнего (ст. 24), то под "многими" естественно разумеются "многие" из народа еврейского. Не вся нация вступает в новое общение с Богом: из нее вышли убийцы Мессии, и массе народа откровение возвещает за это отвержение и гибель (ст. 26). И действительно, по свидетельству кн. Деяний Апостольских, не все евреи, а только "многие" из них уверовали в Иисуса Христа и сделались членами новозаветной церкви. К ним принадлежат 3: 000: человек, обратившихся ко Христу в день Пятидесятницы (Деян 2:5, 41), 5: 000: иудеев после чуда Апостола Петра и его проповеди в храме (Деян 4:4). Остальная масса настолько враждебно относилась к христианству, что после убиения святого Стефана верующие рассеялись по Иудее и Самарии (Деян 7:58-59; 8:1), и апостолы перенесли проповедь к язычникам (Деян 8:26, 27, 38).

Установление "Нового" Завета делает ненужным, излишним существование прежнего "Ветхого". Он отменяется; отменяются вместе с ним и те внешние формы, в которых он обнаруживался и проявлялся. И так как сущность Завета состояла в примирении человека с Богом, а это последнее достигалось через жертвы (Лев 17:11), то с отменой Ветхого Завета отменяются и они: "в половине седьмины прекратится жертва (евр. "зебах" - жертва кровавая) и приношение" (евр. "минха" - жертва бескровная, хлебное приношение). Но ветхозаветные жертвы утратили значение искупительных средств только ввиду жертв Иисуса Христа, Который "со Своею кровию однажды вошел во святилище и приобрел вечное искупление" (Евр 9:12). Поэтому и выражение: "в половине седьмины прекратится жертва и приношение", является указанием на крестную смерть Иисуса Христа, которая, по откровению, должна падать на половину последней семидесятой седьмины, или, что то же, должна иметь место через 3: 1/2: года после Его выступления на общественное служение.

По мнению большинства толкователей, смерть Иисуса Христа совершилась в 30: г. нашей эры: в этом году 15-ое Нисана, - день, в который евреи вкушали пасху, и в который был распят Христос, попадало на пятницу (Мк 15:42; Лк 23:54, 56; ср. Мф 27:62; 28:1). Общественное служение Спасителя продолжалось приблизительно 3: 1/2: года.

Дальнейшие слова откровения в еврейском тексте читаются так: "ве ал кенаф шиккуцим мешомем". "Кенаф", от глагола "канаф" употребляется в значении "крыло", а потом в образном значении - край предмета или пространства: край одежды (Чис 15:38; 1: Цар 24:5, 12), край, граница страны (Иов 37:3; 38:13; Ис 11:12). "Шиккуцим" - множественное число от существительного "шиккуц" - мерзость (Дан 11:31; 12:11), и "мешомем", - причастная форма от глагола "шамем", - опустошающий, опустошитель. В еврейском тексте "шиккуцим" является определением слова "кенаф", а подлежащим становится "мешомем". При подобной конструкции вся фраза должна быть переведена так: "и на крыле мерзостей появится опустошитель". Так и передают еврейский (мазоретский) текст, Сирийский перевод (Пешито): "и на крылья мерзости опустошитель", Акила и Симмах: "kai epi thV archV twn bdelugmatwn erhmwuhsetai".

Другие переводы подлежащим считают "шиккуцим", а "мешомем" определением к нему. Так LXX переводят: "kai epi ton ieron bdelugma twn erhmwsewn estai"; Вульгата: "et erit in tempto abominatio desolationis"; русский синодальный: "и на крыле святилища будет мерзость запустения".

Что касается объяснения данного места, то оно не отличается разнообразием и устойчивостью. Большинство древних толкователей разумели под "мерзостью запустения" статую языческого бога или изображения римского императора, поставленные в Иерусалимском храме незадолго до его разрушения. Блаженный Феодорит и Евсевий Кесарийский думали, что изображение Кесаря внесено было в храм Пилатом; Иоанн Златоуст говорит об изображении, поставленном в храме Адрианом; Климент Александрийский утверждает, что Нерон поставил мерзость во святом городе Иерусалиме, и Василий Селевкийский, - что это было сделано Гаием. Но подобные объяснения не оправдываются историей: она не знает случая поставления в Иерусалимском храме изображения римского императора. Из истории известно лишь, что Пилат распорядился поставить в Иерусалимском Иродовом дворце священные щиты с изображением императора, но по приказанию Тиверия они были сняты. В царствование Калигулы Иерусалимскому храму действительно грозило осквернение: им дан был правителю Иудеи Петронию приказ поставить в храме статую императора; но последний не исполнил распоряжения. В отличие от поименованных отцов и учителей церкви Ориген разумеет над "мерзостью запустения" римское войско.

Наконец, некоторые, как, напр., Евсевий Кесарийский, разумеют под "мерзостью запустения" сам Иерусалимский храм. По его словам, с тех пор, как умер Христос, и разорвалась завеса храма, у иудеев была отнята жертва и возлияние, и началась в храме мерзость запустения. На это указал и Христос словами: "Се, оставляется вам дом ваш пуст". (Мф 23:38). Того же самого взгляда держится и блаженный Феодорит. "Через жертву крестную, говорит он, не только прекратится та (подзаконная) жертва, но и мерзость запустения будет дана на святилище, т. е. оно, прежде чтимое и приводившее в трепет, сделается запустевшим". Придерживаясь данного толкования, рассматриваемое выражение перефразируют так: "на границы храма (= "крыло мерзостей") придет опустошитель", т. е. на границах оскверненного города и храма появится всеопустошающее войско, - римские легионы (А. Рождественский. Откровение Даниилу. с. 151-155).

По смыслу от еврейского чтения, чтения LXX и Вульгаты: "и в храме будет мерзость опустошения". Исполнение этого предсказания видят в нашествии на Иерусалим римских войск. Начавшиеся при прокураторе Гесоя Флоре в 66: г. по Р. X., они закончились разрушением города и храма при Веспасиане в 70: г. Римляне, исполнители божественного приговора о разрушении Иерусалима и храма, доведут его до конца: "и до конца приговор изольется на опустошенное" (точный перевод еврейской фразы: "ве ад кала венехераца типах ал шомем").
Adam Clarke: Commentary on the Bible - 1831
9:27: And for the overspreading of abominations he shall make it desolate - This clause is remarkably obscure. כנף שקוצים משמם kenaph shikkutsim meshomem, "And upon the wing of abominations causing amazement." This is a literal translation of the place; but still there is no determinate sense. A Hebrews MS., written in the thirteenth century, has preserved a very remarkable reading here, which frees the place from all embarrassment. Instead of the above reading, this valuable MS. has ובהיכל יהיה שיקוץ ubeheychal yihyey shikkuts; that is, "And in the temple (of the Lord) there shall be abomination." This makes the passage plain, and is strictly conformable to the facts themselves, for the temple was profaned; and it agrees with the prediction of our Lord, who said that the abomination that maketh desolate should stand in the holy place, Mat 24:15, and quotes the words as spoken δια Δανιηλ του φροφητου, by Daniel the prophet. That the above reading gives the true sense, there can be little doubt, because it is countenanced by the most eminent ancient versions.
The Vulgate reads, Et erit in templo abominatio, "And in the temple there shall be abomination."
The Septuagint, Και επι το ἱερον βδελυγμα των ερημωσεων, "And upon the temple there shall be the abomination of desolation."
The Arabic, "And upon the sanctuary there shall be the abomination of ruin."
The above reading is celebrated by J. D. Michaelis, Epist. De Ebdom. Dan., p. 120: Vix insignius exemplum reperiri posse autumem, ostensuro in codicibus Hebraeis latere lectiones dignissimas quae eruantur, etc. "A more illustrious example can, I think, hardly be found, to show that various readings lie hid in Hebrew MSS., which are most worthy of being exhibited." Vid. Bib. Hebrews Kennicott, Dis. Gen.
I have only to add that this mode of reckoning years and periods by weeks is not solely Jewish. Macrobius, in his book on Scipio's dream, has these remarkable words: Sed a sexta usque ad septimam septimanam fit quidem diminutio, sed occulta, et quae detrimentum suum aperta defectione non prodat: ideo nonnullarum rerumpublicarum hic mos est, ut post sextam ad militiam nemo cogatur; Somn. Scip., lib. 1 c. vi., in fine. "From the sixth to the seventh week, there is a diminution of strength; but it is hidden, and does not manifest itself by any outward defect. Hence it was the custom in some republics not to oblige a man to go to the wars after the sixth week, i.e., after forty-two years of age."
Various Readings of Dan 9:24-27
Having now gone through the whole of this important prophecy, and given that interpretation which the original seemed best to warrant, I shall next proceed to notice the principal various readings found in the Collections of Kennicott and De Rossi, with those from my own MSS., which the reader may collate with the words of the common printed text.
Dan 9:24
שבעים שבעים נחתך על עמך ועל עיר קדשך
לכלא הפשע ולחתם חטאות
ולכפר עו ולהביא צדק עלמים
ובצלחתם חזו ונביא ולמשח קדש קדשים׃
Dan 9:25
ותדע ותשכל
מן מצא דבר להשיב ולבנות ירושלם
עד משיח נגיד שבעים שבעה
ושבעים ששים ושנים תשוב
ונבנתה רחוב וחרוץ ובצוק העתים׃
Dan 9:26
ואחרי השבעים ששים ושנים
יכרת משיח ואין לו
והעיר והקדש ישחית עם נגיד הבא
וקצו בשטף
ועד קץ מלחמה נחרצת שממות׃
Dan 9:27
והגביר ברית לרבים שבוע אחד
וחצי השבוע ישבית זבח ומנחה
ועל כנף שקוצים משמם
ועד כלה ונחרצה תתך על שומם׃
Houbigant's Translation of Dan 9:24-27
Of the whole passage Houbigant gives the following translation: -
Dan 9:24
Seventy weeks are determined upon thy people, and the city of thy sanctuary:
That sin may be restrained, and transgressions have an end;
That iniquity may be expiated, and an everlasting righteousness brought in;
That visions and prophecies may be sealed up, and the Holy of holies anointed.
Dan 9:25
Know therefore and understand: -
From the edict which shall be promulgated, to return and rebuild Jerusalem, there shall be seven weeks.
Then it shall be fully rebuilt, with anxiety, in difficult times.
Thence, to the Prince Messiah, there shall be sixty-two weeks.
Dan 9:26
And after sixty-two weeks the Messiah shall be slain, and have no justice.
Afterwards he shall waste the city and the sanctuary, by the prince that is to come.
And his end shall be in straits; and to the end of the war desolation is appointed.
Dan 9:27
And for one week he shall confirm a covenant with many;
And in the middle of the week he shall abrogate sacrifice and offering; And in the temple there shall be the abomination of desolation,
Until the ruin which is decreed rush on after the desolation.
In this translation there are some peculiarities.
Instead of "the street shall be built again, and the wall," Dan 9:26, he translates רחוב וחרוץ (with the prefix ב beth instead of ו vau in the latter word), "it shall be fully (the city and all its walls) rebuilt with anxiety."
Instead of ואי לו "but not for himself," he translates, "Nor shall justice be done him;" supposing that די "justice" was originally in the verse.
Instead of "the people of the prince," Dan 9:26, he translates "by the prince," using עם im as a preposition, instead of עם am, "the people."
Instead of "and for the overspreading," he translates ועל כנף "in the temple;" following the Septuagint, και επι το ἱερον. This rendering is at least as good as ours: but see the marginal readings here, and the preceding notes.
Houbigant contends also that the arrangement of the several members in these passages is confused. He proposes one alteration, which is important, viz., From the promulgation of the decree to rebuild Jerusalem shall be seven weeks; and unto Messiah the prince, sixty-two weeks. All these alterations he vindicates in his notes at the end of this chapter. In the text I have inserted Houbigant's dots, or marks of distinction between the different members of the verses.
Various Readings
Dan 9:24
שבוים שבעים weeks written full, so to prevent mistakes, in thirteen of Kennicott's, four of De Rossi's, and one ancient of my own.
שבעים Seventy-one of Kennicott's, and one of De Rossi's, have שבועים "weeks, weeks, weeks;" that is, "many weeks:" but this is a mere mistake.
לכלא "to restrain." לכלח "to consume," is the reading of twenty-nine of Kennicott's, thirteen of De Rossi's, and one ancient of my own.
ולחתם "and to seal up." Forty-three of Kennicott's, twelve of De Rossi's, and one of my own, have ולחתם "to make an end." One reads ולחתום, more full.
חטאות "sins." חטאת "sin," in the singular, is the reading of twenty-six of De Rossi's; and so, in the second instance where this word occurs, two of my MSS.
עלמים "everlasting." Two of my oldest MSS read שלמים, and so in the next instance.
ונביא "and the prophet." The conjunction is omitted by two of Kennicott's.
ותשכל "and understand." One of my MSS. has ותשכיל.
Dan 9:25
מן מוצא "from the publication." One MS. of De Rossi's omits the מן "from," and instead of either, one of my oldest MSS. has למוצא "to the publication."
משיה "Messiah." Nine MSS. read the word with the point sheva, which makes it read, in regimine, "the anointed of the prince." But this is evidently the effect of carelessness, or rather design.
שבעה "seven." Two MSS. add the conjunction ו vau, "and."
ולבנות "and to build." One of mine omits the conjunction.
שבעים שבעה "seven weeks." One of Kennicott's has שבעים שבה "seventy years."
ושבעים "and weeks." One of Kennicott's has ושבוע and a week."
ששים "sixty." A few add the conjunction ו vau, "and sixty;" and another has ששה "six;" and another שבעים "seventy." Wherever this word signifies weeks, two of my oldest MSS. write it full שבועים. In one of my MSS. השבועים ששים are omitted in the text, but added by a later hand in the margin.
וחרוץ "and the ditch." One MS. has העיר "the city." And for רחב "street," one of mine has רחוב of the same meaning, but more full.
ובצוק "and in straits," or anxiety. One MS. without and, as the Vulgate and Septuagint.
Dan 9:26
והקדש "and the holy place or sanctuary." But two of my most ancient MSS., and four of Kennicott's, leave out the ו vau, and read הקדש והעיר "and the holy city," or "city of holiness," instead of "the city and sanctuary." In one MS. ו is omitted in והעיר.
וקצו "and its end." One MS. omits the conjunction ו and; one omits the following קץ "the end;" reading thus:" and unto the war." But a more singular reading is that of one of my own MSS. written about a.d. 1136, which has וקיצו "and its summer."
ששים "sixty." But one of Kennicott's MSS. has ששים שבעים "sixty weeks;" and another adds the conjunction, And sixty.
ישחית shall destroy." But one of De Rossi's has ישחת "shall be destroyed."
עם "the people." עם im, "with," is the reading of one of Kennicott's, with the Septuagint, Theodotion, Syriac, Hexapla, Vulgate, and Arabic.
בשטף "with a flood." One MS. has השטף "the flood."
ועל כנף "and upon the wing." Nearly twenty MSS. have ועד "and unto," etc.
Dan 9:27
ועד קץ "and unto the end." עד־ "to the end;" and one has ועל "and upon."
קץ "the end." One has #1506;ת "the time;" and another both, עת קץ "the time of the end."
ועל כנף שקוצים "and upon the wing (or battlement) abomination." Instead of this, one of the Parisian MSS. numbered three hundred and thirteen in Kennicott's, has ובהיכל יהיה שיקוץ "and in the temple there shall be abomination." See the preceding notes. This is a similar reading to Theodotion, the Vulgate, Septuagint, Syriac, Hexapla, and the Arabic; and is countenanced by our Lord, Mat 24:15. After all that has been said on this reading, (which may be genuine, but is less liable to suspicion, as the MS. appears to be the work of some Christian; it is written from the left to the right hand, and is accompanied by the Vulgate Latin), if this be an attempt to accommodate the Hebrew to the Vulgate, it should be stated that they who have examined this MS. closely, have asserted that there is no evidence that the writer has endeavored to conform the Hebrew to the Latin text, unless this be accounted such. The ancient versions give this reading great credit.
שקוצים "abominations." One of mine has less fully שקצים.
משמם "desolation." One of mine has more fully משימם.
ועד "and unto," is wanting in one of mine;
ועל "and upon" is the reading in one other.
על שומם "until the desolation." שומם "the desolation." One of mine has שמם without the ו vau. על is wanting; but is added in the margin, by a later hand, in another of these ancient MSS.
I have thus set down almost all the variations mentioned by Kennicott and De Rossi, and those furnished by three ancient MSS. of my own, that the learned reader may avail himself of every help to examine thoroughly this important prophecy. Upwards of thirty various readings in the compass of four verses, and several of them of great moment.
Albert Barnes: Notes on the Bible - 1834
9:27: And he shall confirm the covenant - literally, "he shall make strong" - והגביר vehı̂ gebı̂ yr. The idea is that of giving strength, or stability; of making firm and sure. The Hebrew word here evidently refers to the "covenant" which God is said to establish with his people - so often referred to in the Scriptures as expressing the relation between Him and them, and hence used, in general, to denote the laws and institutions of the true religion - the laws which God has made for his church; his promises to be their protector, etc., and the institutions which grow out of that relation. The margin reads it, more in accordance with the Hebrew, "a," meaning that he would confirm or establish "a covenant" with the many. According to this, it is not necessary to suppose that it was any existing covenant that it referred to, but that he would ratify what was understood by the word "covenant;" that is, that he would lead many to enter into a true and real covenant with God. This would be fulfilled if he should perform such a work as would bring the "many" into a relation to God corresponding to what was sustained to him by his ancient people; that is, bring them to be his true friends and worshippers.
The meaning of the expression here cannot be mistaken, that during the time specified, "he" (whoever may be referred to) would, for "one week" - pursue such a course as would tend to establish the true religion; to render it more stable and firm; to give it higher sanctions in the approbation of the "many," and to bring it to bear more decidedly and powerfully on the heart. Whether this would be by some law enacted in its favor; or by protection extended over the nation; or by present example; or by instruction; or by some work of a new kind, and new influences which he would set forth, is not mentioned, and beforehand perhaps it could not have been well anticipated in what way this would be. There has been a difference of opinion, however, as to the proper nominative to the verb "confirm" - הגביר hı̂ gebı̂ yr - whether it is the Messiah, or the foreign prince, or the "one week." Hengstenberg prefers the latter, and renders it, "And one week shall confirm the covenant; with many."
So also Lengerke renders it. Bertholdt renders it "he," that is, "he shall unite himself firmly with many for one week" - or, a period of seven years, ein Jahrsiebend lang. It seems to me that it is an unnatural construction to make the word "week" the nominative to the verb, and that the more obvious interpretation is to refer it to some person to whom the whole subject relates. It is not usual to represent time as an agent in accomplishing a work. In poetic and metaphorical language, indeed, we personate time as cutting down men, as a destroyer, & e., but this usage would not justify the expression that "time would confirm a covenant with many." That is, evidently, the work of conscious, intelligent agent; and it is most natural, therefore, to understand this as of one of the two agents who are spoken of in the passage. These two agents are the "Messiah," and the "prince that should come."
But it is not reasonable to suppose that the latter is referred to, because it is said Dan 9:26 that the effect and the purpose of his coming would be to "destroy the city and the sanctuary." He was to come "with a flood," and the effect of his coming would be only desolation. The more correct interpretation, therefore, is to refer it to the Messiah, who is the principal subject of the prophecy; and the work which, according to this, he was to perform was, during that "one week," to exert such an influence as would tend to establish a covenant between the people and God. The effect of his work during that one week would be to secure their adhesion to the "true religion;" to confirm to them the Divine promises, and to establish the principles of that religion which would lead them to God. Nothing is said of the mode by which that would be done; and anything, therefore, which would secure this would be a fulfillment of the prophecy. As a matter of fact, if it refers to the Lord Jesus, this was done by his personal instructions, his example, his sufferings and death, and the arrangements which he made to secure the proper effect of his work on the minds of the people - all designed to procure for them the friendship and favor of God, and to unite them to him in the bonds of an enduring covenant.
With many - לרבים lâ rabı̂ ym. Or, for many; or, unto many. He would perform a work which would pertain to many, or which would bear on many, leading them to God. There is nothing in the word here which would indicate who they were, whether his own immediate followers, or those who already were in the covenant. The simple idea is, that this would pertain to "many" persons, and it would be fulfilled if the effect of his work were to confirm "many" who were already in the covenant, or if he should bring "many" others into a covenant relation with God. Nothing could be determined from the meaning of the word used here as to which of these things was designed, and consequently a fair fulfillment would be found if either of them occurred. If it refers to the Messiah, it would be fulfilled if in fact the effect of his coming should be either by statute or by instructions to confirm and establish those who already sustained this relation to God, or if he gathered other followers, and confirmed them in their allegiance to God.
For one week - The fair interpretation of this, according to the principles adopted throughout this exposition, is, that this includes the space of seven years. See the notes at Dan 9:24. This is the one week that makes up the seventy - seven of them, or forty-nine years, embracing the period from the command to rebuild the city and temple to its completion under Nehemiah; sixty-two, or four hundred and thirty-four years, to the public appearing of the Messiah, and this one week to complete the whole seventy, or four hundred and ninety years "to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness," etc., Dan 9:24. It is essential, therefore, to find something done, occupying these seven years, that would go to "confirm the covenant" in the sense above explained. In the consideration of this, the attention is arrested by the announcement of an important event which was to occur "in the midst of the week," to wit, in causing the sacrifice and the oblation to cease, showing that there was to be an important change occurring during the "week," or that while he would be, in fact, confirming the covenant through the week in some proper sense, the sacrifice and oblation would cease, and therefore the confirming of the many in the covenant must depend on something else than the continuation of the sacrifice and oblation. In regard to this language, as in respect to all the rest of the prophecy, there are, in fact, just two questions: one is, what is fairly to be understood by the words, or what is the proper interpretation, independent of anything in the result; the other is, whether anything occurred in what is regarded as the fulfillment which corresponds with the language so interpreted.
(1) The first inquiry then, is, What is the fair meaning of the language? Or what would one who had a correct knowledge of the proper principles of interpretation understand by this? Now, in regard to this, while it may be admitted, perhaps, that there would be some liability to a difference of view in interpreting it with no reference to the event, or no shaping of its meaning by the event, the following things seem to be clear:
(a) that the "one week," would comprise seven years, immediately succeeding the appearance of the Messiah, or the sixty-two weeks, and that there was something which he would do in "confirming the covenant," or in establishing the principles of religion, which would extend through that period of seven years, or that that would be, in some proper sense, "a period" of time, having a beginning - to wit, his appearing, and some proper close or termination at the end of the seven years: that is, that there would be some reason why that should be a marked period, or why the whole should terminate there, and not at some other time.
(b) That in the middle of that period of seven years, another important event would occur, serving to divide that time into two portions, and especially to be known as causing the sacrifice and oblation to cease; in some way affecting the public offering of sacrifice, so that from that time there would be in fact a cessation.
(c) And that this would be succeeded by the consummation of the whole matter expressed in the words, "and for the overspreading of abomination he shall make it desolate," etc. It is not said, however, that this latter would immediately occur, but this would be one of the events that would pertain to the fulfillment of the prophecy. There is nothing, indeed, in the prediction to forbid the expectation that this would occur at once, nor is there anything in the words which makes it imperative that we should so understand it. It may be admitted that this would be the most natural interpretation, but it cannot be shown that that is required. It may be added, also, that this may not have pertained to the direct design of the prophecy - which was to foretell the coming of the Messiah, but that this was appended to show the end of the whole thing. When the Messiah should have come, and should have made an atonement for sin, the great design of rebuilding Jerusalem and the temple would have been accomplished, and both might pass away. Whether that would occur immediately or not might be in itself a matter of indifference; but it was important to state here that it would occur, for that was properly a completion of the design of rebuilding the city, and of the purpose for which it had ever been set apart as a holy city.
(2) The other inquiry is whether there was that in what is regarded as the fulfillment of this, which fairly corresponds with the prediction. I have attempted above (on Dan 9:25) to show that this refers to the Messiah properly so called - the Lord Jesus Christ. The inquiry now is, therefore, whether we can find in his life and death what is a fair fulfillment of these reasonable expectations. In order to see this, it is proper to Rev_iew these points in their order:
(a) The period, then, which is embraced in the prophecy, is seven years, and it is necessary to find in his life and work something which would be accomplished during these seven years which could be properly referred to as "confirming the covenant with many." The main difficulty in the case is on this point, and I acknowledge that this seems to me to be the most embarrassing portion of the prophecy, and that the solutions which can be given of this are less satisfactory than those that pertain to any other part. Were it not that the remarkable clause "in the midst of the week he shall cause the sacrifice and oblation to cease," were added, I admit that the natural interpretation would be, that he would do this personally, and that we might look for something which he would himself accomplish during the whole period of seven years. That clause, however, looks as if some remarkable event were to occur in the middle of that period, for the fact that he would tense the sacrifice and oblation to cease - that is, would bring the rites of the temple to a close - shows that what is meant by "confirming the covenant" is different from the ordinary worship under the ancient economy. No Jew would think of expressing himself thus, or would see how it was practicable to "confirm the covenant" at the same time that all his sacrifices were to cease. The confirming of the covenant, therefore, during that "one week," must be consistent with some work or event that would cause the sacrifice and oblation to cease in the middle of that period.
(b) The true fulfillment, it seems to me, is to be found in the bearing of the work of the Saviour on the Hebrew people - the ancient covenant people of God - for about the period of seven years after he entered on his work. Then the particular relation of his work to the Jewish people ceased. It may not be practicable to make out the exact time of "seven years" in reference to this, and it may be admitted that this would not be understood from the prophecy before the things occurred; but still there are a number of circumstances which will show that this interpretation is not only plausibIe, but that it has in its very nature strong probability in its favor. They are such as these:
(1) The ministry of the Saviour himself was wholly among the Jews, and his work was what would, in their common language, be spoken of as "confirming the covenant; "that is, it would be strengthening the principles of religion, bringing the Divine promises to bear on the mind, and leading men to God, etc.
(2) This same work was continued by the apostles as they labored among the Jews. They endeavored to do the same thing that their Lord and Master had done, with all the additional sanctions, now derived from his life and death. The whole tendency of their ministry would have been properly expressed in this language: that they endeavored to "confirm the covenant" with the Hebrew people; that is, to bring them to just views of the character of their natural covenant with God; to show them how it was confirmed in the Messiah; to establish the ancient promises; and to bring to bear upon them the sanctions of their law as it was now fulfilled, and ratified, and enlarged through the Messiah. Had the Saviour himself succeeded in this, or had his apostles, it would have been, in fact, only "confirming the ancient covenant" - the covenant made with Abraham, Isaac, and Jacob; the covenant established under Moses, and ratified by so many laws and customs among the people. The whole bearing of the Saviour's instructions, and of his followers, was to carry out and fulfill the real design of that ancient institution - to show its true nature and meaning, and to impress it on the hearts of men
(3) This was continued for about the period here referred to; at least for a period so long that it could properly be represented in round numbers as "one week," or seven years. The Saviour's own ministry continued about half that time; and then the apostles prosecuted the same work, laboring with the Jews for about the other portion, before they turned their attention to the Gentiles, and before the purpose to endearour to bring in the Jewish people was abandoned. They remained in Jerusalem; they preached in the synagogues; they observed the rites of the temple service; they directed their first attention everywhere to the Hebrew people; they had not yet learned that they were to turn away from the "covenant people," and to go to the Gentiles. It was a slow process by which they were led to this. It required a miracle to convince Peter of it, and to show him that it was right to go to Cornelius Acts 10, as a representative of the Gentile people, and it required another miracle to convert Saul of Tarsus, "the apostle of the Gentiles," and to prepare him for the work of carrying the gospel to the pagan world, and a succession of severe persecutions was demanded to induce the apostles to leave Jerusalem, and to go abroad upon the face of the earth to convey the message of salvation.
Their first work was among the Jewish people, and they would have remained among them if they had not been driven away by these persecutions, and been thus constrained to go to other lands. It is true that it cannot be shown that this was a period of exactly "half a week," or three years and a half after the ascension of the Saviour, but, in a prophecy of this nature, it was a period that might, in round numbers, be well expressed by that; or the whole might be properly described by "seventy weeks," or four hundred and ninety years, and the last portion after the appearing of the Messiah as one of these weeks. There has been much needless anxiety to make out the exact time to a month or a day in regard to this prophecy - not remembering its general design, and not reflecting how uncertain are all the questions in ancient chronology. Compare the sensible remarks of Calvin on Dan 9:25.
(4) When this occurred; when the apostles turned away from the Hebrew people, and gave themselves to their labors among the Gentiles, the work of "confirming the covenant" with those to whom the promises had been made, and to whom the law was given, ceased. They were regarded as "broken off" and left, and the hope of success was in the Gentile world. See the reasoning of the apostle Paul in Rom. 11. Jerusalem was given up soon after to destruction, and the whole work, as contemplated in this prophecy, ceased. The object for which the city and temple were rebuilt was accomplished, and here was a proper termination of the "prophecy." It was not necessary, indeed, that these should be at once destroyed, but they were henceforth regarded as having fulfilled the work designed, and as being now left to ruin. The ruin did not at once occur, but the sacrifices thenceforward offered were without meaning, and the train of events was constantly preparing that would sweep away city and temple together. I suppose, therefore, that this last "one week" embraced the period from the beginning of the ministry of the Saviour to that when the direct and exclusive efforts to bring the principles of his religion to bear on the Hebrew people, as carrying out the design of the covenant made by God with their fathers, and confirmed with so many promises, ceased, and the great effort was commenced to evangelize the pagan world. Then was the proper close of the seventy weeks; what is added is merely a statement of the winding up of the whole affair in the destruction of the city and temple. That occurred, indeed, some years after; but at this period all that was material in regard to that city had taken place, and consequently that was all that was necessary to specify as to the proper termination of the design of rebuilding the city and the temple.
And in the midst of the week - The word here rendered "in the midst" - חצי chē tsı̂ y - means, properly, half, the half part, Exo 24:6; Num 12:12; then the middle, or the midst, Jdg 16:3. The Vulgate renders it, in dimidio; the Greek, ἐν τῳ ἡμίσει en tō hē misei. Hengstenberg, "the half." So Lengerke, die Halfte; Luther, mitten. The natural and obvious interpretation is what is expressed in our translation, and that will convey the essential idea in the original. It refers to something which was to occur at about the middle portion of this time, or when about half of this period was elapsed, or to something which it would require half of the "one week," or seven years, to accomplish. The meaning of the passage is fully met by the supposition that it refers to the Lord Jesus and his work, and that the exact thing that was intended by the prophecy was his death, or his being "cut off," and thus causing the sacrifice and oblation to cease.
Whatever difficulties there may be about the "precise" time of our Lord's ministry, and whether he celebrated three passovers or four after he entered on his public work, it is agreed on all hands that it lasted about three years and a half - the time referred to here. Though a few have supposed that a longer period was occupied, yet the general belief of the church has coincided in that, and there are few points in history better settled. On the supposition that this pertains to the death of the Lord Jesus, and that it was the design of the prophecy here to refer to the effects of that death, this is the very language which would have been used. If the period of "a week" were for any purpose mentioned, then it would be indispensable to suppose that there would be an allusion to the important event - in fact, the great event which was to occur in the middle of that period, when the ends of the types and ceremonies of the Hebrew people would be accomplished, and a sacrifice made for the sins of the whole world.
He shall cause the sacrifice and the oblation to cease - The word "he," in this place, refers to the Messiah, if the interpretation of the former part of the verse is correct, for there can be no doubt that it is the same person who is mentioned in the phrase "he shall confirm the covenant with many." The words "sacrifice" and "oblation" refer to the offerings made in the temple. The former word more properly denotes "bloody" offerings; the latter "offerings" of any kind - whether of flour, fruits, grain, etc. See these words explained in the notes at Isa 1:11, Isa 1:13. The word rendered "cease" (ישׁבית yashebı̂ yt) means, properly, to rest (from the word Sabbath), and then in Hiphil, to cause to rest, or to cause to cease. It conveys the idea of "putting an end to" - as, for example, "war," Psa 46:9; "contention," Pro 18:18; "exultation," Isa 16:10. - Gesenius. The literal signification here would be met by the supposition that an end would be made of these sacrifices, and this would occur either by their being made wholly to cease to be offered at that time, or by the fact that the object of their appointment was accomplished, and that henceforward they would be useless and would die away.
As a matter of fact, so far as the Divine intention in the appointment of these sacrifices and offerings was concerned, they "ceased" at the death of Christ - in the middle of the "week." Then the great sacrifice which they had adumbrated was offered. Then they ceased to have any significancy, no reason existing for their longer continuance. Then, as they never had had any efficacy in themselves, they ceased also to have any propriety as types - for the thing which they had prefigured had been accomplished. Then, too, began a series of events and influences which led to their abolition, for soon they were interrupted by the Romans, and the temple and the altars were swept away to be rebuilt no more. The death of Christ was, in fact, the thing which made them to cease, and the fact that the great atonement has been made, and that there is now no further need of those offerings, is the only philosophical reason which can be given why the Jews have never been able again to rebuild the temple, and why for eighteen hundred years they have found no place where they could again offer a bloody sacrifice. The "sacrifice and the oblation" were made, as the result of the coming of the Messiah, to "cease" for ever, and no power of man will be able to restore them again in Jerusalem. Compare Gibbon's account of the attempt of Julian to rebuild the temple at Jerusalem: Dec. and Fall, ii. 35-37.
And for the overspreading of abominations he shall make it desolate - The marginal reading here is very different, showing clearly the perplexity of the translators: "Upon the battlements shall be the idols of the desolator." There is great variety, also, in the ancient versions in rendering this passage. The Latin Vulgate is, "And there shall be in the temple the abomination of desolation." The Greek, "And upon the temple shall be an abomination of desolations." The Syriac. "And upon the extremities of the abomination shall rest desolation." The Arabic, "And over the sanctuary shall there be the abomination of ruin." Luther renders it, "And upon the wings shall stand the abomination of desolation." Lengerke and Hengstenberg render it, "And upon the summit of abomination comes the destroyer." Prof. Stuart, "And the water shall be over a winged fowl of abominations." These different translations show that there is great obscurity in the original, and perhaps exclude the hope of being able entirely to free the passage from all difficulties. An examination of the words, however, may perhaps enable us to form a judgment of its meaning. The "literal" and "obvious" sense of the original, as I understand it, is, "And upon the wing of the abominations one causing desolation" - משׁמם שׁקיצים כנף ועל ve‛ al kenap shı̂ qqytsı̂ ym meshomē m. The word rendered "overspreading" (כנף kâ nâ p) means, properly, a "wing;" so called as "covering," or because it "covers" - from כנף kâ nap), to cover, to hide. Then it denotes anything having a resemblance to a wing, as an extremity, a corner, as
(a) of a garment, the skirt, or flap, Sa1 24:4 (5), 11 (12); Num 15:38, and hence, as the outer garment was used by the Orientals to wrap themselves in at night, the word is used for the extremity or border of a bed-covering, Deu 22:30 Deu 23:1; Rut 3:9.
(b) It is applied to land, or to the earth - as the earth is compared with a garment spread out, Isa 24:16; Job 37:3; Job 38:13.
(c) It is used to denote the highest point, or a battlement, a pinnacle - as having a resemblance to a wing spread out.
So the word πτερύγιον pterugion is used in Mat 4:5. See the notes at that passage. It would seem most probable that the allusion by the word as applied to a building would not be, as supposed by Gesenius (Lexicon), and by Hengstenberg and Lengerke, to the "pinnacle or summit," but to some roof, porch, or piazza that had a resemblance to the wings of a bird as spread out - a use of the word that would be very natural and obvious. The extended porch that Solomon built on the eastern side of the temple would, not improbably, have, to one standing on the opposite Mount of Olives, much the appearance of the wings of a bird spread out. Nothing certain can be determined about the allusion here from the use of this word, but the connection would lead us to suppose that the reference was to something pertaining to the city or temple, for the whole prophecy has a reference to the city and temple, and it is natural to suppose that in its close there would be an allusion to it.
The use of the word "wing" here would lead to the supposition that what is said would pertain to something in connection with the temple having a resemblance to the wings of a bird, and the word "upon" (על ‛ al) would lead us to suppose that what was to occur would be somehow upon that. The word rendered "abominations" (שׁקוּצים shı̂ qqû tsı̂ ym) means "abominable" things, things to be held in detestation, as things unclean, filthy garments, etc., and then idols, as things that are to be held in abhorrence. The word שׁקוּץ shı̂ qû ts, is rendered abomination in Deu 29:17; Kg1 11:5, Kg1 11:7; Kg2 23:13, Kg2 23:24; Isa 66:3; Jer 4:1; Jer 7:30; Jer 13:27; Jer 32:34; Eze 5:11; Eze 7:20; Eze 20:7-8, Eze 20:30; Dan 9:27; Dan 11:31; Dan 12:11; Hos 9:10; Zac 9:7; abominable idols in Ch2 15:8 (in the margin abominations); "detestable" in Jer 16:18; Eze 11:18, Eze 11:21; Eze 37:23; and "abominable filth" in Nah 3:6. It does not occur elsewhere.
In most of these places it is applied to "idols," and the current usage would lead us so to apply it, if there were nothing in the connection to demand a different interpretation. It might refer to anything that was held in abomination, or that was detestable and offensive. The word is one that might be used of an idol god, or of anything that would pollute or defile, or that was from any cause offensive. It is not used in the Old Testament with reference to a "banner or military standard," but there can be no doubt that it might be so applied as denoting the standard of a foe - of a pagan - planted on any part of the temple - a thing which would be particularly detestable and abominable in the sight of the Jews. The word rendered "he shall make IT desolate" - משׁמם meshomē m - is "he making desolate;" that is, "a desolator." It is a Poel participle from שׁמם shâ mē m - to be astonished, to be laid waste; and then, in an active sense, to lay waste, to make desolate. - Gesenius. The same word, and the same phrase, occur in Dan 11:31 : "And they shall place the abomination that maketh desolate," or, as it is in the margin, "astonisheth."
There, also, the expression is used in connection with "taking away the daily sacrifices." The word would be more properly rendered in this place "desolator," referring to some one who would produce desolation. There is great abruptness in the entire expression, and it is evident that it was not the intention to give so clear a prediction in this that it could be fully understood beforehand. The other portions of the prophecy respecting the building of the city, and the coming of the Messiah, and the work that he would accomplish, are much more clear, and their meaning could have been made out with much more certainty. But, in reference to this, it would seem, perhaps, that all that was designed was to throw out suggestions - fragments of thought, that would rather hint at the subject than give any continuous idea. Perhaps a much more "abrupt" method of translation than what attempts to express it in a continuous grammatical construction capable of being parsed easily, would better express the state of the mind of the speaker, and the language which he uses, than the ordinary versions.
The Masoretic pointing, also, may be disregarded, and then the real idea would be better expressed by some such translation as the following: "He shall cause the sacrifice and the offering to cease. And - upon the wing - the porch of the temple - abominations! And a desolator!" That is, after the ceasing of the sacrifice and the oblation, the mind is fixed upon the temple where they had been offered. The first thing that arrests the eye is some portion of the temple, here denoted by the word "wing." The next is something abominable or detestable - an object to be hated and loathed in the very temple itself. The next is a desolator - one who had come to carry desolation to that very temple. Whether the "abomination" is connected with the "desolator" or not is not intimated by the language. It might or might not be. The angel uses language as these objects strike the eye, and he expresses himself in this abrupt manner as the eye rests on one or the other. The question then arises, What does this mean? Or what is to be regarded as the proper fulfillment? It seems to me that there can be no doubt that there is a reference to the Roman standard or banners planted on some part of the temple, or to the Roman army, or to some idols set up by the Romans - objects of abomination to the Jews - as attracting the eye of the angel in the distant future, and as indicating the close of the series of events here referred to in the prophecy. The reasons for this opinion are, summarily, the following:
(a) The "place or order" in which the passage stands in the prophecy. It is "after" the coming of the Messiah; "after" the proper cessation of the sacrifice and oblation, and at the close of the whole series of events - the termination of the whole design about rebuilding the city and the temple.
(b) The "language" is such as would properly represent that. Nothing could be more appropriate, in the common estimation of the Jews, than to speak of such an object as a Roman military standard planted in any part of the temple, as an "abomination,;" and no word would better denote the character of the Roman conqueror than the word "desolator" - for the effect of his coming, was to lay the whole city and temple in ruins.
(c) The language of the Saviour in his reference to this would seem to demand such an interpretation, Mat 24:15 : "When ye, therefore, shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place," etc. There can be no reasonable doubt. that the Saviour refers to this passage in Daniel (see the notes at Mat 24:15), or that events occurred in the attack on Jerusalem and the temple that would fully correspond with the language used here. Josephus, for instance, says, that when the city was taken, the Romans brought their ensigns into the temple, and placed them over the eastern gate, and sacrificed to them there. "And now the Romans," says he, "upon the flight of the seditious into the city, and upon the burning of the holy house itself, and all the buildings round about it, brought their ensigns into the temple, and set them over against its eastern gate; and there they did offer sacrifices to them, and there did they make Titus "Imperator" with the greatest acclamations of joy." - "Jewish Wars," b. vi. ch. vi. Section 1. This fact fully accords with the meaning of the language as above explained, and the reference to it was demanded in order that the purpose of the prophecy should be complete. Its proper termination is the destruction of the city and temple - as its beginning is the order to rebuild them.
Even until the consummation - Until the completion - ועד־כלה ye‛ ad-kâ lâ h. That is, the series of events in the prophecy shall in fact reach to the completion of everything pertaining to the city and temple. The whole purpose in regard to that shall be completed. The design for which it is robe rebuilt shall be consummated; the sacrifices to be offered there shall be finished, and they shall be no longer efficacious or proper; the whole civil and religious polity connected with the city and temple shall pass away.
And that determined - ונחרצה venechĕ râ tsâ h. See this word explained in the notes at Dan 9:24, Dan 9:26. See also the notes at Isa 10:23. There seems to be an allusion in the word here to its former use, as denoting that this is the fulfillment of the determination in regard to the city and temple. The idea is, that what was determined, or decided on, to wit, with reference to the closing scenes of the city and temple, would be accomplished.
Shall be poured - תתך tı̂ ttak. The word used here means to pour, to pour out, to overflow - as rain, water, curses, anger, etc. It may be properly applied to calamity or desolation, as these things may be represented as "poured down" upon a people, in the manner of a storm. Compare Sa2 21:10; Exo 9:33; Psa 11:6; Eze 38:22; Ch2 34:21; Ch2 12:7; Jer 7:20; Jer 42:18; Jer 44:6.
Upon the desolate - Margin, desolator. The Hebrew word (שׁומם shô mē m) is the same, though in another form (כל kal instead of פל pē l) which is used in the pRev_ious part of the verse, and rendered "he shall make it desolate," but which is proposed above to be rendered "desolator." The verb שׁמם shâ mē m is an intransitive verb, and means, in "Kal," the form used here, to be astonished or amazed; then "to be laid waste, to be made desolate" (Gesenius); and the meaning in this place, therefore, is that which is desolate or laid waste - the wasted, the perishing, the solitary. The reference is to Jerusalem viewed as desolate or reduced to ruins. The angel perhaps contemplates it, as he is speaking, in ruins or as desolate, and he sees this also as the termination of the entire series of predictions, and, in view of the whole, speaks of Jerusalem appropriately as "the desolate."
Though it would be rebuilt, yet it would be again reduced to desolation, for the purpose of the rebuilding - the coming of the Messiah - would be accomplished. As the prophecy finds Jerusalem a scene of ruins, so it leaves it, and the last word in the prophecy, therefore, is appropriately the word "desolate." The intermediate state indeed between the condition of the city as seen at first and at the close is glorious - for it embraces the whole work of the Messiah; but the beginning is a scene of ruins, and so is the close. The sum of the whole in the latter part of the verse may be expressed in a free paraphrase: "He, the Messiah, shall cause the sacrifice and oblation to cease," by having fulfilled in his own dcath the design of the ancient offerings, thus rendering them now useless, and upon the outspreading - upon the temple regarded as spread out, or some wing or portico, there are seen abominable things - idolatrous ensigns, and the worship of foreigners. A desolator is there, also, come to spread destruction - a foreign army or leader. And this shall continue even to the end of the whole matter - the end of the events contemplated by the prophecy - the end of the city and the temple. And what is determined on - the destruction decreed - shall be poured out like a tempest on the city doomed to desolation - desolate as surveyed at the beginning of the prophecy - desolate at the close, and therefore appropriately called "the desolate."
After this protracted examination of the meaning of this prophecy, all the remark which it seems proper to make is, that this prediction could have been the result only of inspiration. There is the clearest evidence that the prophecy was recorded long before the time of the Messiah, and it is manifest that it could not have been the result of any natural sagacity. There is not the slightest proof that it was uttered as late as the coming of Christ, and there is nothing better determined in relation to any ancient matter than that it was recorded long before the birth of the Lord Jesus. But it is equally clear that it could have been the result of no mere natural sagacity. How could such events have been foreseen except by Him who knows all things? How could the order have been determined? How could the time have been fixed? How could it have been anticipated that the Messiah, the Prince, would be cut off? How could it have been known that he would cause the sacrifice and oblation to cease? How could it have been ascertained that the period during which he would be engaged in this would be one week - or about seven years? How could it be predicted that a remarkable event would occur in the middle of that period that would in fact cause the sacrifice and oblation ultimately to cease? And how could it be conjectured that a foreign prince would come, and plant the standard of abomination in the holy city, and sweep all away - laying the city and the temple in ruins, and bringing the whole polity to an end? These things lie beyond the range of natural sagacity, and if they are fairly implied in this prophecy, they demonstrate that this portion of the book is from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: confirm: Isa 42:6, Isa 53:11, Isa 55:3; Jer 31:31-34, Jer 32:40-42; Eze 16:60-63; Mat 26:28; Rom 5:15, Rom 5:19, Rom 15:8, Rom 15:9; Gal 3:13-17; Heb 6:13-18, Heb 8:8-13; Heb 9:15-20, Heb 9:28, Heb 10:16-18, Heb 13:20, Heb 13:21
the covenant: or, a covenant
cause: Mat 27:51; Heb. 10:4-22
for the overspreading of abominations he shall make it desolate: or, upon the battlements shall be the idols of the desolator. Dan 8:13, Dan 11:36, Dan 12:11; Isa 10:22, Isa 10:23, Isa 28:22; Mat 24:15; Mar 13:14; Luk 21:20, Luk 21:24; Rom 11:26
that determined: Lev. 26:14-46; Deu 4:26-28, Deu 28:15-68, Deu 29:18-29, Deu 30:17, Deu 30:18, Deu 31:28, Deu 31:29; Deut. 32:19-44; Psa 69:22-28; Th1 2:15, Th1 2:16
upon the desolate: or, upon the desolato
Carl Friedrich Keil and Franz Delitzsch
9:27
This verse contains four statements. - The first is: "He shall confirm the covenant to many for one week." Following the example of Theodotion, many (Hv., Hgstb., Aub., v. Leng., Hitzig, Hofm.) regard אחד שׁבוּע אח as the subject: one week shall confirm the covenant to many. But this poetic mode of expression is only admissible where the subject treated of in the statement of the speaker comes after the action, and therefore does not agree with בּרית הגבּיר, where the confirming of the covenant is not the work of time, but the deed of a definite person. To this is to be added the circumstance that the definitions of time in this verse are connected with those in Dan 9:25, and are analogous to them, and must therefore be alike interpreted in both passages. But if, notwithstanding these considerations, we make אחד שׁבוּע the subject, the question then presses itself upon us, Who effects the confirming of the covenant? Hvernick, Hengstenberg, and Auberlen regard the Messias as the subject, and understand by the confirming of the covenant, the confirming of the New Covenant by the death of Christ. Ewald, v. Lengerke, and others think of Antiochus and the many covenants which, according to 1 Macc. 1:12, he established between the apostate Jews and the heathen Greeks. Hitzig understands by the "covenant" the O.T. Covenant, and gives to הגבּיר the meaning to make grievous: The one week shall make the covenant grievous to many, for they shall have to bear oppression on account of their faith. On the other hand, Hofmann (Schriftbew.) renders it: The one week shall confirm many in their fidelity to the faith. But none of these interpretations can be justified. The reasons which Hengstenberg adduces in support of his view that the Messias is the subject, are destitute of validity. The assertion that the Messias is the chief person spoken of in the whole of this passage, rests on the supposition, already proved to be untenable, that the prince who was to come (Dan 9:26) was the instrument of the Anointed, and on the passages in Is 53:11; Is 42:6, which are not parallel to that under consideration. The connection much more indicates that Nagid is the subject to הגבּיר, since the prince who was to come is named last, and is also the subject in the suffix of קצּו (his end), the last clause of Dan 9:26 having only the significance of an explanatory subordinate clause. Also "the taking away of the daily sacrifice combines itself in a natural way with the destruction (Dan 9:26) of the city and the temple brought about by the הבּא נגיד;" - further, "he who here is represented as 'causing the sacrifice and oblation to cease' is obviously identical with him who changes (Dan 7:25) the times and usages of worship (more correctly: times and law)" (Kran.). "The reference of הגבּיר to the ungodly leader of an army, is therefore according to the context and the parallel passages of this book which have been mentioned, as well as in harmony with the natural grammatical arrangement of the passage," and it gives also a congruous sense, although by the Nagid Titus cannot naturally be understood. בּרית הגבּיר means to strengthen a covenant, i.e., to make a covenant strong (Hitzig has not established the rendering: to make grievous). "Covenant" does not necessarily mean the covenant of God (Old Testament or New Testament Covenant), since the assertion that this word occurs only in this book with reference to the covenant of God with Israel (Hgstb.) does not also prove that it must here have this meaning; and with expression בּרית הגבּיר with ל is analogous to בּרית כּרּת [icere faedus] with ל; and the construction with ל signifies that as in the forming of a covenant, so in the confirming of a covenant, the two contracting parties are not viewed as standing on an equality, but he who concludes or who confirms the covenant prevails, and imposes or forces the covenant on the other party. The reference to the covenant of God with man is thus indeed suggested, yet it is not rendered necessary, but only points to a relation analogous to the concluding of a covenant emanating from God. לרבּים with the article signifies the many, i.e., the great mass of the people in contrast with the few, who remain faithful to God; cf. Mt 24:12. Therefore the thought is this: That ungodly prince shall impose on the mass of the people a strong covenant that they should follow him and give themselves to him as their God.
While the first clause of this verse announces what shall happen during the whole of the last week, the second treats only of the half of this period. השׁבוּע חצי we cannot grammatically otherwise interpret than the definition of time mentioned immediately before, and thus, for reasons give above, cannot take it as the subject of the clause, but only as the accusative of the duration of time, consequently not in the sense of the ablative: in the midst of the week. The controversy whether חצי here means half, or midst, has no bearing on the matter, and acquires significance only if we interpret חצי, in opposition to the context, as synonymous with בּחצי, or with Klief., which is equally untenable and impossible in this context, regard השׁבוּע חצי as an absolute definition. חצי signifies only half, not midst. Only where the representation of an extent of space or period of time prevails can we render it, without a change of its meaning, by the word midst. In the half of the night is the same as in the middle of the night, at midnight, Ex 12:29; in the half of the firmament, Josh 10:13, is the same as in the middle of the space of the heavens across which the sun moves during day; in the half of the day of life is the same as in the middle of the period of life, Ps 102:25. But during the half of the week is not the same as: in the middle of the week. And the objection, that if we here take חצי in the sense of half, then the heptad or cycle of seven would be divided into two halves (Klief.), and yet of only one of them was anything said, is without significance, because it would touch also the explanation "and in the midst of the heptad," since in this case of the first, before the middle of the expiring half of the week, nothing also is said of what shall be done in it. If Kliefoth answers this objection by saying that we must conceive of this from the connection, namely, that which brings the power of Antichrist to its height, then we shall be able also, in the verbally correct interpretation of השׁבוּע חצי, to conceive from the connection what shall happen in the remaining period of the שׁבוּע. Yet weaker is the further objection: "that which is mentioned as coming to pass השׁבוּע חצי, the causing of the offering of sacrifice to cease, is something which takes place not during a period of time, but at a terminus" (Kliefoth); for since השׁבּית does not properly mean to remove, but to make to rest, to make quiet, it is thus not conceivable why we should not be able to say: The sacrifice shall be made to rest, or made still, during half a week.
In the verbally correct interpretation of השׁבוּע חצי, the supposition that the second half of the heptad is meant loses its support, for the terminus a quo of this half remains undefined if it cannot be determined from the subject itself. But this determination depends on whether the taking away of the sacrifice is to be regarded as the putting a complete termination to it, or only the causing of a temporary cessation to the service of sacrifice, which can be answered only by our first determining the question regarding the historical reference of this divine revelation. וּמנחה זבח, bloody and unbloody sacrifice, the two chief parts of the service of sacrifice, represent the whole of worship by sacrifice. The expression is more comprehensive than התּמיד, Dan 8:11, the continuance in worship, the daily morning and evening sacrifice, the cessation of which does not necessarily involve the putting an end to the service of sacrifice.
The third clause of this verse, משׁמם שׁקּוּצים כּנף ועל, is difficult, and its interpretation has been disputed. The lxx have rendered it: καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων ἔσται. Theodotion has given the same rendering, only omitting ἔσται. The Vulgate has: et erit in templo abominatio desolationis. The church interpreters have explained the words in accordance with these translations, understanding by שׁקּוּצים כּנף the abomination of idols in the temple, or the temple desecrated by the abomination of idols. Hvernick explains the words of the extreme height of abomination, i.e., of the highest place that can be reached where the abominations would be committed, i.e., the temple as the highest point in Jerusalem; Hengstenberg, on the contrary, regards the "wing of the abominations" as the pinnacle of the temple so desecrated by the abomination that it no longer deserved the name of a temple of the Lord, but the name of an idol-temple. Auberlen translates it "on account of the desolating summit of abominations," and understands by it the summit of the abominations committed by Israel, which draws down the desolation, because it is the desolation itself, and which reached its acme in the desecration of the temple by the Zealots shortly before the destruction of Jerusalem. But no one of these interpretations is justified by the language here used, because כּנף does not signify summit, highest point. This word, it is true, is often used figuratively of the extremity or skirt of the upper garment or cloak (1Kings 15:27; 1Kings 24:5; Hag 2:12), of the uttermost part, end, of the earth, Is 24:16, and frequently in the plur. of the borders of the earth, in the rabbin. also of the lobes of the lungs, but demonstrably never of the summit as the highest point or peak of an object; and thus can mean neither the temple as the highest point in Jerusalem, nor the pinnacle of the temple desecrated by the abomination, nor the summit of the abomination committed by Israel. "It is used indeed," as Bleek (Jahrbb. v. p. 93) also remarks, "of the extreme point of an object, but only of that which is extended horizontally (for end, or extremity), but never of that which is extended perpendicularly (for peak)." The use of it in the latter sense cannot also be proved from the πτερύγιον τοῦ ἱεροῦ, Mt 4:5; Lk 4:9. Here the genitive τοῦ ἱεροῦ, not τοῦ ναοῦ, shows that not the pinnacle, i.e., the summit of the temple itself, is meant, but a wing or adjoining building of the sanctuary; and if Suidas and Hesychius explain πτερύγιον by ἀκρωτήριον, this explanation is constructed only from the passages of the N.T. referred to, and is not confirmed by the Greek classics.
But though πτερύγιον may have the meaning of summit, yet this can by no means be proved to be the meaning of כּנף. Accordingly שׁקּוּצים כּנף cannot on verbal grounds be referred to the temple. This argument from the words used is not set aside by other arguments which Hengstenberg brings forward, neither by the remark that this explanation harmonizes well with the other parts of the prophecy, especially the removal of the sacrifice and the destruction of the temple, nor by the reference to the testimony of tradition and to the authority of the Lord. For, with reference to that remark, we have already shown in the explanation of the preceding verses that they do not refer to the destruction of Jerusalem by Titus, and thus are not reconcilable with this interpretation of שׁקּוּצים כּנף. But the testimony of tradition for this interpretation in Josephus, De bello Jud. iv. 6. 3, that by the desecration of the temple on the part of the Zealots an old prophecy regarding the destruction of the temple was fulfilled, itself demonstrates (under the supposition that no other passage occur in the book of Daniel in which Josephus would be able to find the announcement of bloody abomination in the temple which proceeded even from the members of the covenant people) nothing further than that Josephus, with many of his contemporaries, found such a prophecy in this verse in the Alexandrine translation, but it does not warrant the correctness of this interpretation of the passage. This warrant would certainly be afforded by the words of our Lord regarding "the abomination of desolation spoken of by Daniel the prophet standing in the holy place" (Mt 24:15.; Mk 13:14), if it were decided that the Lord had this passage (Dan 9:27) alone before His mind, and that He regarded the "abomination of desolation" as a sign announcing the destruction of Jerusalem by the Romans. But neither of these conditions is established. The expression βδέλυγμα τῆς ἐρημώσεως is found not only in Dan 9:27 (where the lxx and Theod. have the plur. ἐρημώσεων), but also in Dan 11:31 (βδ. ἐρημώσεως) and Dan 12:11 (τὸ βδ. τῆς ἐρημώσεως), and thus may refer to one of these passages. The possibility of this reference is not weakened by the objection, "that the prophecy Daniel 11 and Dan 12:1-13 was generally regarded as fulfilled in the Maccabean times, and that the fulfilling of Daniel 9 was placed forward into the future in the time of Christ" (Hgstb.), because the Lord can have a deeper and more correct apprehension of the prophecies of Daniel than the Jewish writers of His time; because,moreover, the first historical fulfilling of Daniel 11 in the Maccabean times does not exclude a further and a fuller accomplishment in the future, and the rage of Antiochus Epiphanes against the Jewish temple and the worship of God can be a type of the assault of Antichrist against the sanctuary and the church of God in the time of the end. Still less from the words, "whoso readeth, let him understand" (Mt 24:15), can it be proved that Christ had only Dan 9:27, and not also Dan 11:31 or Dan 12:11, before His view. The remark that these words refer to בּדּבר בּין (understand the matter), Dan 9:23, and to ותשׂכּל ותדע (know, and understand), does not avail for this purpose, because this reference is not certain, and בּין את־הדּבר dna ,n (and he understood the thing) is used (Dan 10:1) also of the prophecy in Daniel 10 and 11. But though it were beyond a doubt that Christ had, in the words quoted, only Dan 9:27 before His view, yet would the reference of this prophecy to the destruction of Jerusalem by the Romans not be thereby proved, because in His discourse Christ spake not only of this destruction of the ancient Jerusalem, but generally of His παρουσία and the συντέλεια τοῦ αἰῶνος (Mt 24:3), and referred the words of Daniel of the βδέλυγμα τῆς ἐρημώσεως to the παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου.
On these grounds we must affirm that the reference of the words under consideration to the desecration of the temple before the destruction of Jerusalem by the Romans is untenable.
But also the reference of these words, as maintained by other interpreters, to the desecration of the temple by the βδέλυγμα ἐρημώσεως (1 Macc. 1:54), built on the altar of burnt-offering by Antiochus Epiphanes, is disproved on the verbal ground that כּנף cannot designate the surface of the altar. In favour of this view the משׁמם השּׁקּוּץ, Dan 11:31 (the abomination that maketh desolate), is principally relied on, in order to establish the connection of משׁמם with שׁקּוּצים; but that passage is of a different character, and the difference of number between them opposes the connecting together of these two words. The singular משׁמם cannot be connected as an adjective with שׁקּוּצים. But the uniting of משׁמם with the noun כּנף gives no meaning, and besides has the parallels Dan 11:31 and Dan 12:11 against it. In this passage before us משׁמם can only be the subject; and the clause is neither to be connected with the preceding nor with the following, but is to be interpreted as containing an independent statement. Since in the preceding context mention is made of a Nagid who shall make desolate the city and the sanctuary, and shall take away the bloody and the unbloody sacrifice, it is natural to regard the משׁמם, desolater, as the Nagid, and to identify the two. The circumstance that it does not refer to it by the article (המּשׁמם) is no valid objection, because the article is in no way necessary, as משׁמם is a participle, and can be rendered as such: "on the wings of abomination he comes desolating." כּנף על can, without ingenuity, be rendered in no other way than on wings. שׁקּוּצים signifies not acts of abomination, but objects of abomination, things causing abomination, and is constantly used of the heathen gods, idol-images, sacrifices to the gods, and other heathen abominations. The connection of שׁקּוּצים permits us, however, with Reichel, Ebrard, Kliefoth, and Kranichfeld, to think on nothing else than that wings (כּנף) are attributed to the שׁקּוּצים. The sing. כּנף does not oppose this, since it is often used collectively in a peculiar and figurative meaning; cf. e.g., כּנף בּעל, Prov 1:17, with כּנפים בּעל, Eccles 10:20, the winged, the bird; and הארץ dna ;drib כּנף (from the uttermost part of the earth), Is 24:16, is not different from הארץ כּנפות, Job 37:3; Job 38:13, just as אברה, wing, plumage, Ps 91:4; Deut 32:11, is found for אברות (wings), Ps 68:14. But from such passages as Deut 32:11; Ex 19:4, and Ps 18:11, we perceive the sense in which wings are attributed to the שׁקּוּצים, the idolatrous objects.
(Note: The interpretation of J. D. Michaelis, which has been revived by Hofmann, needs no serious refutation. They hold that שׁקּוּצים כּנף signifies an idol-bird, and denotes the eagle of Jupiter of Zeus. Hofm. repeats this interpretation in his Schriftbew. ii. 2, p. 592, after he had abandoned it.)
In the first of these passages (Deut 32:11), wings, the wings of an eagle, are attributed to God, because He is the power which raises up Israel, and lifting it up, and carrying it throughout its history, guides it over the earth. In P. 18 wings are attributed to the wind, because the wind is contemplated as the power which carries out the will of God throughout the kingdom of nature. "Thus in this passage wings are attributed to the שׁקּוּצים, idol-objects, and to idolatry with its abominations, because that shall be the power which lifts upwards the destroyer and desolater, carries him, and moves with him over the earth to lay waste" (Klief.).
(Note: Similarly, and independently of Kliefoth, Kranichfeld also explains the words: "The powerful heathen enemy of God is here conceived of as carried on (על) these wings of the idol-abomination, like as the God of the theocracy is borne on the wings of the clouds, and on cherubim, who are His servants; cf. Ps 18:11; Ps 104:3.")
The last clause, וגו ועד־כּלה, is differently construed, according as the subject to תּתּך, which is wanting, or appears to be wanting, is sought to be supplied from the context. Against the supposition of Hvernick and Ebrard, who take תּתּך as impersonal: "it pours down," it is rightly objected that this word is never so found, and can so much the less be so interpreted here, since in Dan 9:11 it is preceded by a definite subject. Others supply a subject, such as anger (Berth.), or curse and oath from Dan 9:11; the former is quite arbitrary, the latter is too far-fetched. Others, again (Hengstenberg, Maurer), take ונחרצה כלה (the consummation and that determined) as the subject. This is correct according to the matter. We cannot, however, so justify the regarding of ועד as a conjunction: till that; for, though עד is so used, ועד is not; nor, once more, can we justify the taking of ונחרצה כלה as a whole as the subject (Hofmann), or of ונחרצה alone as the subject (v. Leng., Hitzig, Kliefoth), since ועד is not repeated before ונחרצה on account of the ו(with v. Leng.), nor is ונחרצה alone supplied (with Hitz.), nor is the וbefore נחרצה to be regarded (with Klief.) as a sign of the conclusion. Where וintroduces the conclusion, as e.g., Dan 8:14, it is there united with the verb, and thus the expression here should in that case be נחרצה ותּתּך. The relative interpretation of תּתּך is the only one which is verbally admissible, whereby the words, "and till the consummation and that determined," are epexegetically connected to the foregoing clause: "and till the consummation and that determined which shall pour down upon the desolater." The words ונחרצה כלה remind us of Is 10:23 and Is 28:22, and signify that which is completed = altogether and irrevocably concluded, i.e., substantially the inflexibly decreed judgment of destruction. The words have here this meaning, as is clear from the circumstance that נחרצה points back to שׁממות נחרצת (Dan 9:26, desolations are determined), and כלה עד corresponds to קץ עד (Dan 9:26). In Dan 11:31 משׁמם is not in a similar manner to be identified with שׁמם, but has the active signification: "laying waste," while שׁמם has the passive: "laid waste." Both words refer to the Nagid, but with this difference, that this ungodly prince who comes as the desolater of the city and the sanctuary will on that account become desolate, that the destruction irrevocably decreed by God shall pour down upon him as a flood.
Let us now, after explaining the separate clauses, present briefly the substance of this divine revelation. We find that the Dan 9:25-27 contain the following announcement: From the going forth of the word to restore and build Jerusalem to the appearance of the Messias seven weeks shall pass away; after that, during threescore and two weeks the city shall be restored and built up amid the oppressions of the times; but after the sixty-two weeks the Messias shall be cut off, so that to Him nothing remains, and the city, together with the sanctuary, shall be destroyed by the people of a prince who shall come, who shall find his end in the flood; but the war shall continue to the end, since destruction is irrevocably decreed. That prince shall force a strong covenant for one week on the mass of the people, and during half a week shall take away the service of sacrifice, and, borne on the wings of idol-abominations, shall carry on a desolating rule, till the firmly decreed judgment shall pour itself upon him as one desolated. - According to this, the first seven weeks are determined merely according to their beginning and their end, and nothing further is said as to their contents than may be concluded from the definition of its terminus a quo, "to restore and to build Jerusalem," namely, that the restoring and the building of this city shall proceed during the period of time indicated. The sixty-two weeks which follow these seven weeks, ending with the coming of the Messias, have the same contents, only with the more special definition, that the restoration and the building in the broad open place and in the limited place shall be carried on in oppressive times. Hence it is clear that this restoration and building cannot denote the rebuilding of the city which was destroyed by the Chaldeans, but refers to the preservation and extension of Jerusalem to the measure and compass determined by God in the Messianic time, or under the dominion of the Messias, since He shall come at the end of the seven weeks, and after the expiry of the sixty-two weeks connected therewith shall be cut off, so that nothing remains to Him.
The statements of the angel (Dan 9:26, Dan 9:27) regarding the one week, which, because of the connection, can only be the seventieth, or the last of the seventy, are more ample. The cutting off of the Messias forms the beginning of this week; then follows the destruction of the city and of the sanctuary by the people of the coming prince, who shall find his end in the flood, not immediately after his coming, but at the end of this week; for the war shall continue to the end, and the prince shall take away the service of sacrifice during half a week, till the desolation determined as a flood shall pour down upon him, and make the desolater desolated. If we compare with this the contents of Dan 9:24, according to which seventy weeks are determined to restrain transgression, to make an end of sin and iniquity, partly by atonement and partly by shutting up, to bring in everlasting righteousness, to seal up the vision and prophecy, and to consecrate a new most holy, we shall find that the reciprocal statements are so related to each other, that Dan 9:25-27 present what shall be done in the course of the seventy weeks, which are divided into three periods, but Dan 9:24 what shall be the result of all these things. The seventieth week ends, according to Dan 9:27, with the judgment on the destroyer of the city and the sanctuary of God; but with this judgment shall be the conclusion of the divine counsel of salvation, or the kingdom of God shall be consummated. This was revealed to the prophet in Daniel 7, and thus does not need to be here expressly repeated. If that which, according to Dan 9:24, shall happen with the expiry of the seventy appointed weeks stood after Dan 9:27, then would the connection of the judgment on the last enemy of God with the consummation of the kingdom of God appear here also distinctly to view. But it was not necessary after Daniel 7 to give express prominence to this connection here; and Gabriel here first mentions the positive aim and end of the divine plan of salvation with Israel, because he gives to the prophet a comforting answer to remove his deep distress on account of his own sins, and the sin and guilt of his people, and therein cannot conceal the severe affliction which the future would bring, because he will announce to him that by the sins of the people the working out of the deliverance designed by God for them shall not be frustrated, but that in spite of the great guilt of Israel the kingdom of God shall be perfected in glory, sin and iniquity blotted out, everlasting righteousness restored, the prophecy of the judgment and of salvation completed, and the sanctuary where God shall in truth dwell among His people erected. In order to establish this promise, so rich in comfort, and firmly to ratify it to Daniel he unveils to him (Dan 9:25-27), in its great outlines, the progress of the development of the kingdom of God, first from the end of the Exile to the coming of the Messias; then from the appearance of Christ to the time far in the future, when Christ shall be cut off, so that nothing remains to Him; and finally, the time of the supremacy and of the victory of the destroyer of the church of God, the Antichrist, and the destruction of this enemy by the irrevocably determined final judgment. If, now, in this he says nothing particular regarding the first period of this development, regarding the time from the Exile to Christ, the reason is, that he had already said all that was necessary regarding the development of the world-kingdom, and its relation to the kingdom and people of God, in the preceding revelation in Daniel 8. It is the same angel Gabriel who (Daniel 8) comforted Daniel, and interpreted to him the vision of the second and third world-kingdom, and who here brings to him further revelations in answer to his prayer regarding the restoration of the holy city, which was lying in ruins, as is expressly remarked in Dan 9:21. - Also regarding the second long period which passes from the appearance of the Messias to His annihilation (Vernichtung), i.e., the destruction of His kingdom on the earth, little is apparently said, but in reality in the few words very much is said: that during this whole period the restoration and building shall proceed amid the oppressions of the times, namely, that the kingdom of God shall be built up to the extent determined by God in this long period, although amid severe persecution. this persecution shall during the last week mount up to the height of the cutting off of Christ and the destruction of His kingdom on the earth; but then with the extermination of the prince, the enemy of God, it shall reach its end.
But if, according to what has been said, this revelation presents the principal outlines of the development of the kingdom of God from the time of Daniel to its consummation at the end of this epoch of the world, the seventy שׁבעים which are appointed for it cannot be year-weeks, or cycles of seven years, but only symbolically defined periods of measured duration. This result of our exposition contradicts, however, the usual interpretations of this prophecy so completely, that in order to confirm our exposition, we must put thoroughly to the test the two classes of opposing interpretations - which, however, agree in this, that the definitions of time are to be understood chronologically, and that under the שׁבעים year - weeks are to be understood-and examine whether a chronological reckoning is in all respects tenable.
The first class of expositors who find the appearance of Christ in the flesh and His crucifixion, as well as the destruction of Jerusalem by the Romans, prophesied of in this passage, adduce in support of their view, partly the agreement of the chronological periods, partly the testimony of Christ, who referred Dan 9:27 to the destruction of Jerusalem by the Romans. How does it now stand with these two arguments?
The first Hengstenberg (Christol. iii. 1, p. 137) introduces with the remark, "The predominant view in the synagogue and in the church has always been, that the seventy weeks, as well as the shorter periods into which the whole period is divided, are closely fixed and limited. The opposite supposition becomes very suspicious by this, that it is maintained only by such as come into conflict with the chronology by their hypotheses, or take no interest in chronological investigations." He then seeks first to confute the arguments brought forward in favour of the supposition that the chronological definitions are only given in the lump (in Bausch und Bogen), and then to present the positive arguments for the definiteness of the chronological statements. But he has in this identified the definiteness of the prophecy in general with its chronological definiteness, while there is between these two ideas a noticeable difference. Of the positive arguments adduced, the first is, that the seventy weeks stand in closer relation to the seventy years of Jeremiah, in so far as regards chronological definiteness, when the seventy years of Jeremiah are understood as strictly chronological and as chronologically fulfilled. But the force of this argument is neutralized by the fact, that in Jeremiah a chronologically described period, "years," is in this prophecy, on the contrary, designated by a name the meaning of which is disputed, at all events is chronologically indefinite, since weeks, if seven-day periods are excluded by the contents off the prophecy, can as well signify Sabbath or jubilee periods, seven-year or seven times seven-years epochs. Still weaker is the second argument, that all the other designations of time with reference to the future in the book of Daniel are definite; for this is applicable only to the designations in Dan 8:14 and Dan 12:11-12, in which evening-mornings and days are named, but not to the passages Dan 7:25; Dan 12:7, and Dan 4:13 (16), where the chronologically indefinite expression, time, times, occurs, which are arbitrarily identified with years.
There remains thus, for the determination of the time spoken of in this prophecy, only the argument from its fulfilment, which should give the decision for the chronological definiteness. But, on the contrary, there arises a grave doubt, from the circumstance that among the advocates of the so-called "church Messianic interpretation" the terminus a quo of the prophecy is disputed; for some of these interpreters take the edict of Cyrus (b.c. 536) as such, while, on the other hand, others take the edict which Artaxerxes issued on the return of Ezra to Jerusalem for the restoration of the service of God according to the law, in the seventeenth year of his reign, i.e., in the year b.c. 457, and others, again, among whom is Hengstenberg, take the journey of Nehemiah to Jerusalem with the permission to rebuild the walls of Jerusalem, in the twentieth year of Artaxerxes, i.e., b.c. 445, or according to Hengstenberg, b.c. 455, as the terminus a quo of the seventy weeks - a difference of eighty-one years, which in chronological reckoning is very noticeable.
In our interpretation of Dan 9:25, we have given our decided opinion that the וגו להשׁיב דּבר, from the going forth of which seventy years are to be reckoned, refers to the edict of Cyrus permitting the Jews to return to their fatherland, and the arguments in favour of that opinion are given above. Against this reference to the edict of Cyrus, Hvernick, Hengstenberg, and Auberlen have objected that in that edict there is nothing said of building up the city, and that under Cyrus, as well as under the succeeding kings, Cambyses, Darius Hystaspes, and Xerxes, nothing also is done for the building of the city. We find it still unbuilt in the times of Ezra and Nehemiah (Ezra 9:8; Ezra 10:13; Neh 1:3; Neh 2:3; 5:34; Neh 4:1; Neh 7:4). Although from the nature of the case the building of the temple supposes the existence also of houses in Jerusalem (cf. Hag 1:4), yet there is not a single trace of any royal permission for the restoration of the people and the rebuilding of the city. Much rather this was expressly forbidden (Ezra 4:7-23) by the same Artaxerxes Longimanus (who at a later period gave the permission however), in consequence of the slanderous reports of the Samaritans. "There was granted to the Jews a religious, but not a political restoration." For the first time in the seventh year of Artaxerxes Longimanus the affairs of Israel took a favourable turn. In that year Artaxerxes granted to Ezra permission to go to Jerusalem, entrusting him with royal letters of great importance (Ezra 7:11-26, particularly Ezra 7:18, Ezra 7:25.); in his twentieth year he gave to Nehemiah express permission to rebuild the city (Neh 2). Following the example of the old chronologist Julius Africanus in Jerome and many others, Hv., Hgstb., Reinke, Reusch, and others regard the twentieth year of Artaxerxes, while Auberlen, with Valovius, Newton, M. Geier, Gaussen, Pusey, and others, regard the seventy years, as the terminus a quo of the seventy weeks. But that the arguments derived from the absence of any mention being made in the edict of Cyrus of the building of Jerusalem against the reference of וגו דּבר מצא to that edict are not very strong, at least are not decisive, is manifest from what Auberlen has advanced for the seventh and against the twentieth year. Proceeding from the proposition, correct in itself, that the time of Ezra and that of Nehemiah form one connected period of blessing for Israel, Auberlen thence shows that the edict relating to Nehemiah had only a secondary importance, as the sacred narrative itself indicates by the circumstance that it does not mention the edict at all (Neh 2:7-8), while the royal letters to Ezra (Ezra 7) are given at large. Since it was the same king Artaxerxes who sent away Ezra as well as Nehemiah, his heart must have been favourably inclined toward Israel in his seventh year. "Then must the word for the restoration and building of Jerusalem have gone forth from God." The consciousness of this is expressed by Ezra himself, when, after recording the royal edict (Ezra 7:27), he continues: "Blessed be Jehovah, the God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the Lord which is in Jerusalem; and hath extended mercy to me before the king and his counsellors, and before all the king's mighty princes."
But, we must reply, wherein does the mercy extended to Ezra before the king consist? Is it in the permission to build up Jerusalem? Certainly not, but in the beautifying the house of Jehovah in Jerusalem. And to that alone the royal authority granted to Ezra (Ezra 7) refers. Of the building of the city there is not a word said. Only the means, as it appears, of restoring the temple-worship, which had fallen into great decay, and of re-establishing the law of God corresponding thereto, were granted to him in the long edict issued by the king.
(Note: Auberlen, it is true, remarks (p. 138): - "The authority given to Ezra is so extensive that it essentially includes the rebuilding of the city. It refers certainly, for the most part [rather wholly,] to the service of the sanctuary; but not only must Ezra set up judges (Ezra 7:25), he is also expressly permitted by the king to expend as it seems good to him the rest of the silver and gold (Ezra 7:18). How he then understood the commission, Ezra himself says clearly and distinctly in his prayer of repentance: 'Our Lord hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof (of our God), and to give us a wall in Judah and Jerusalem.' The argument from this passage lies not merely in the גּדר (encircling wall), but especially in this, 'to repair the desolations thereof.' This could not be the desolations of the temple, which had been long before this rebuilt, and therefore we may understand by it the desolations of Jerusalem." But the strength of this argumentation rests merely on a verbally free rendering of the verse referred to (Ezra 9:9). The circumstance that Ezra speaks of the kings (in the plur.) of Persia, who showed favour to the Jews, indicates that he meant not merely that which Artaxerxes had done and would yet do in the future, but that he refers also to the manifestation of favour on the part of kings Cyrus, Darius Hystaspes, and Artaxerxes; thus also the expression, "to give us a wall," cannot refer to the permission to rebuild the walls of Jerusalem, which Artaxerxes some years later first granted to Nehemiah. Moreover, the expression, "to give us a גּדר in Judah and Jerusalem," shows that by גּדר cannot be understood the fortified walls of Jerusalem; for גּדר never denotes the walls of a city or fortress as such, but always only the encompassing wall of a vineyard, which meaning is found in Mic 7:11; Ezek 13:5. גּדר is therefore to be understood here figuratively: encompassing wall in the sense of divine protection; and the meaning is not this: "that the place protected by the wall lies in Judah and Jerusalem; but in Judah and Jerusalem the Persian kings have given to the new congregation of the people a secure dwelling-place, because the power of the Persian kings secured to the Israelites who had returned from captivity the undisturbed and continued possession of their land" (Bertheau). The objection also, that חרבתיו cannot be the ruins of the temple, because it was already built, is set aside as soon as we express the infinitive להעמיד, as it is rightly done, by the praeterite, whereby this word refers to the completed building of the temple. Cf. with this Hengstenberg's extended refutation of this argument of Auberlen's (Christol. iii. 1, p. 144).)
If the clause, "from the going forth of the commandment," etc., cannot refer to the edict of Cyrus, because in it there is no express mention made of the rebuilding of Jerusalem, so also, for the same reason, it cannot refer to that which was issued by Artaxerxes in favour of Ezra. Auberlen's remark, however, is correct, when he says that the edict relating to Nehemiah is of secondary importance when compared with that relating to Ezra. Strictly speaking, there is no mention made of an edict relating to Nehemiah. Nehemiah, as cup-bearer of Artaxerxes, entreated of the king the favour of being sent to Judah, to the city of his fathers' sepulchres, that he might build it; and the king (the queen also sitting by him) granted him this request, and gave him letters to all the governors on this side the Euphrates, that they should permit him undisturbed to prosecute his journey, and to the overseers of the royal forests, that they should give him wood "for the gates of the palace which appertained to the house, and for the wall of the city" (Neh 2:4-8). However important this royal favour was in its consequences for Jerusalem, - for Nehemiah built the walls of the city, and thereby raised Jerusalem to a fortified city guarded against hostile assaults, - yet the royal favour for this undertaking was not such as to entitle it to be designated as 'מצא דצר וגו, a going forth of a commandment of God. But if, in favour of the reference of דּבר מצא to the edict of Ezra, Auberlen (p. 128ff.) attaches special importance to the circumstance that in the books of Ezra and Nehemiah are recorded two periods of post-exilian history, the first of which - namely, the time of Zerubbabel and of the high priest Joshua under Cyrus and Darius Hystaspes - we may designate the period of the building of the temple, the second - namely, the time of Ezra the priest, and Nehemiah the Tirshatha, under Artaxerxes Longimanus - we may designate the period of the restoration of the people and the building of the city, - the former the time of the religious, and the latter that of the political restoration; and, in seeking to establish this view, he interprets the first part of the book of Ezra as a whole in itself, and the second as a whole taken in combination with the book of Nehemiah; - if this is his position, then Hengstenberg has already (Christol. iii. p. 149) shown the incorrectness of this division of the book of Ezra, and well remarks that the whole book of Ezra has the temple as its central-point, and views with reference to it the mission of Ezra as well as that of Zerubbabel and Joshua. There is certainly an inner connection of the mission of Ezra with that of Nehemiah, but it consists only in this, that Ezra's religious reformation was secured by Nehemiah's political reform. From the special design of the work of Ezra, to describe the restoration of the temple and of the service of God, we must also explain the circumstance that nothing is said in it of the building of the city of Jerusalem. Besides, this building, before Nehemiah's arrival in Judah, had not further advanced than to the re-erection of houses for the returned exiles who had settled in Jerusalem. Every attempt to restore the walls was hindered and frustrated by the enemies of Judah, so that the gates and the walls were yet lying burnt and in ruins on Nehemiah's arrival (Neh 1:3; Neh 2:3, Neh 2:5). Therefore neither the absence of any mention in the decree of Cyrus of the building of the city, nor the fact that the rebuilding of the city walls was first effected by Nehemiah, forms a decisive argument against the reference of וגו דּבר מצא to this edict; and we must maintain this reference as the only correct one, because this edict only, but not that which gave permission to Ezra or that which gave authority to Nehemiah to build the city walls, formed an epoch marking a crisis in the development of the theocracy, as this is connected in the announcement of Gabriel with the going forth of the word to restore Jerusalem.
Not less doubtful is the matter of the definition of the terminus ad quem of the seventy שׁבעים, and of the chronological reckoning of the whole period. As for the terminus ad quem, a sharply defined factum must form the conclusion of the sixty-ninth week; for at this point the public appearance of Christ, His being anointed with the Holy Ghost, is named as the end of the prophecy. If this factum occurred, according to Lk 3:1, in the year of Rome 782, the twentieth year of Artaxerxes - i.e., the year 455 b.c., according to the usual chronology - would be the year 299 A.U.C.; if we add to that sixty-nine weeks = 483 years, then it gives the year 782 A.U.C. In the middle of this last week, beginning with the appearance of the Anointed, occurred His death, while the confirming of the covenant extends through the whole of it. With reference to the death of Christ, the prophecy and its fulfilment closely agree, since that event took place three and a half years after His baptism. But the terminus ad quem of the confirming of the covenant, as one more or less moveable, is capable of no definite chronological determination. It is sufficient to remark, that in the first years after the death of Christ the ἐκλογή of the Old Covenant people was gathered together, and then the message of Christ was brought also to the heathen, so that the prophet might rightly represent the salvation as both subjectively and objectively consummated at the end of the seventy weeks for the covenant people, of whom alone he speaks (Hgst. pp. 163f., 180). Thus also Auberlen, who, however, places the end of the seventy weeks in the factum of the stoning of Stephen, with which the Jews pressed, shook down, and made full to the overflowing the measure of their sins, already filled by the murder of the Messias; so that now the period of grace yet given to them after the work of Christ had come to an end, and the judgment fell upon Israel.
We will not urge against the precise accuracy of the fulfilment arrived at by this calculation, that the terminus a quo adopted by Hengstenberg, viz., The twentieth year of Artaxerxes, coincides with the 455th year b.c. only on the supposition that Xerxes reigned but eleven years, and that Artaxerxes came to the throne ten years earlier than the common reckoning, according to which Xerxes reigned twenty-one years, and that the correctness of this view is opposed by Hofm., Kleinert, Wieseler, and others, because the arguments for and against it are evenly balanced; but with Preiswerk, whose words Auberlen (p. 144) quotes with approbation, considering the uncertainty of ancient chronology on many points, we shall not lay much stress on calculating the exact year, but shall regard the approximate coincidence of the prophetical with the historical time as a sufficient proof that there may possibly have been an exact correspondence in the number of years, and that no one, at all events, can prove the contrary. But we must attach importance to this, that in this calculation a part of the communication of the angel is left wholly out of view. The angel announces not merely the cutting off of the Messias after seven and sixty-two weeks, but also the coming of the people of a prince who shall lay waste the city and the sanctuary, which all interpreters who understand משׁיח יכּרת of the death of Christ refer to the destruction of Jerusalem and of the temple by the Romans; he also says that this war shall last till the end of the seventy weeks. The destruction of Jerusalem by the Romans followed the death of Christ, not after an interval of only three and a half years, but of thirty years. Accordingly, the seventy weeks must extend to the year 70 a.d., whereby the whole calculation is shown to be inaccurate. If we yet further remark, that the advocates of this exposition of the prophecy are in a position to give no sufficient reason for the dividing of the sixty-nine weeks into seven and sixty-two, and that their reference of the seven weeks to the time of the rebuilding of Jerusalem under Nehemiah, and of the sixty-two weeks to the period from the completion of this building to the appearance of Christ in the flesh, stands in open contradiction to the words of the text; finally, that the placing of the twentieth year of Artaxerxes as the terminus a quo of the reckoning of the דּבר מצא cannot be correct, - then may we also regard the much commended exact concord of the prophecy with the actual events of history derived from this interpretation of the verse as only an illusion, since from the "going forth of the word" to restore Jerusalem to the destruction of that city by Titus, not seventy weeks or 490 years elapsed, but, according as we date the going forth of this word in the year 536 or 455 b.c., 606 or 525 years, i.e., more than eighty-six, or at least seventy-five, year-weeks, passed. This great gulf, which thus shows itself in the calculation of the שׁבעים as year-weeks, between the prophecy and its chronological fulfilment, is not bridged over by the remark with which Auberlen (p. 141) has sought to justify his supposition that Ezra's return to Judah in the year 457 b.c. formed the terminus a quo of the seventy weeks, while yet the word of the angel announcing the restoration and the building up of Jerusalem first finds its actual accomplishment in the building of the city walls on Nehemiah's return - the remark, namely, that the external building up of the city had the same relation to the terminus a quo of Daniel's seventy year-weeks as the external destruction of Jerusalem to that of Jeremiah's seventy years. "The latter begin as early as the year 606 b.c., and therefore eighteen years before the destruction of Jerusalem, for at that time the kingdom of Judah ceased to exist as an independent theocracy; the former begin thirteen years before the rebuilding of the city, because then the re-establishment of the theocracy began." We find a repetition of the same phenomenon at the end of the seventy weeks. "These extend to the year 33 a.d. From this date Israel was at an end, though the destruction of Jerusalem by the Romans did not take place till the year 70 a.d." For Jeremiah did not prophesy that the destruction of Jerusalem should last for seventy years, but only that the land of Judah would be desolate seventy years, and that for so long a time its inhabitants would serve the king of Babylon. The desolating of the land and Judah's subjugation to the king of Babylon did not begin with the destruction of Jerusalem, but with the first siege of the city by Nebuchadnezzar in the fourth year of Jehoiakim, i.e., in the year 606 b.c., and continued till the liberation of the Jews from Babylonian bondage by Cyrus in the first year of his reign, in the year 536 b.c., and thus after seventy years were fully accomplished. Jeremiah's chronologically definite prophecy is thus accurately fulfilled; but Daniel's prophecy of the seventy weeks is neither chronologically defined by years, nor has it been altogether so fulfilled as that the 70, 7, 52, and 1 week can be reckoned by year-weeks.
The New Testament also does not necessitate our seeking the end of the seventy weeks in the judgment the Romans were the means of executing against the ancient Jerusalem, which had rejected and crucified the Saviour. Nowhere in the N.T. is this prophecy, particularly the משׁיח יכּרת, referred to the crucifixion of our Lord; nor has Christ or the apostles interpreted these verses, 26, 27 of this chapter, of the desolation and the destruction of Jerusalem by the Romans. However general the opinion may be that Christ, in speaking of His παρουσία, Matt 24; Mk 13:1, and Luke 21, in the words ὅταν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν Δανιὴλ τοῦ προφήτου κ.τ.λ. (Mt 24:15, cf. Mk 13:14), had before His eyes this prophecy (Dan 9:26-27), yet that opinion is without foundation, and is not established by the arguments which Hvernick (Daniel p. 383f.), Wieseler (die 70 Wochen, p. 173ff.), Hengstenberg (Beitr. i. p. 258f., and Christol. iii. 1, p. 113f.), and Auberlen (Daniel p. 120f.) have brought forward for that purpose. We have already, in explaining the words שׁקּוּצים כּנף על, Dan 9:27, shown that the βδέλυγμα τῆς ἐρημώσεως, found in the discourse of Christ, is not derived from Dan 9:27, but from Dan 11:31 or Dan 12:11, where the lxx have rendered משׁמם שׁקּוּץ by τὸ βδέλυγμα τῆς ἐρημώσεως. For the further confirmation of the arguments in behalf of this view there presented, we wish to add the following considerations. The appeal to the fact that Josephus, in the words (Antt. x. 11. 7) Δανιῆλος καὶ περὶ τὴς τῶν ̔Ρηωμαίων ἡγεμονίας ἀνέγραψε καὶ ὅτι ὑπ ̓αὐτῶν ἐρημωθήσεται, referred to the prophecy Daniel 9, and gave this interpretation not only as a private view of his own, but as (cf. De Bell. Jud. iv. 6. 3) παλαιὸς λόγος ἀνδρῶν, i.e., represented the view of his people, as commonly received, even by the Zealots, - this would form a valid proof that Daniel 9 was at that time commonly referred to the destruction of Jerusalem by the Romans, only, however, if besides this no other prophecy of the book of Daniel could be apparently referred to the destruction of the Jewish state by the Romans. But this is not the case. Josephus and his contemporaries could find such a prophecy in that of the great enemy (Dan 7:25) who would arise out of the fourth or Roman world-kingdom, and would persecute and destroy the saints of the Most High. What Josephus adduces as the contents of the παλαιὸς λόγος ἀνδρῶν, namely, τότε τῆν πόλιν ἁλώσεσθαι καὶ καταφλεγήσεσθαι τὰ ἅγια νόμῳ πολέμου, occurs neither in Daniel 9 nor in any other part of the book of Daniel, and was not so defined till after the historical fulfilment. Wieseler, indeed, thinks (p. 154) that the words τὴν πόλιν καταφλεγήσεσθαι κ.τ.λ., perfectly correspond with the words of Daniel, ישׁחית והקּדשׁ והעיר, Dan 9:26 (shall destroy the city and the sanctuary, E. V.); but he also concedes that Josephus interpreted the kind of desolation, perhaps with reference to Dan 11:33 (? 31), after the result, as a total desolation. It is thus granted that not only in Daniel 9, but also in Daniel 11, Daniel predicted a desolation of the city and the sanctuary which could be interpreted of their destruction by the Romans, and the opinion, that besides Daniel 9, no other part of Daniel can be found, is abandoned as incorrect. But the other circumstances which Josephus brings forward in the passage quoted, particularly that the Zealots by the desecration of the temple contributed to the fulfilling of that παλαιὸς λόγος, are much more distinctly contained in Dan 11:31 than in Dan 9:26, where we must first introduce this sense in the words (Dan 9:27) כּ נף שׁקּוּצים משׁמם על (on the wing of abominations one causing desolation). Similarly the other passages are constituted in which Josephus speaks of ancient prophecies which have been fulfilled in the destruction of Jerusalem by the Romans. No one specially points to Daniel 9.
But if the proof from Josephus could be made more valid than has yet been done, that the Jews of his time referred Daniel 9 to the overthrow of the Jewish commonwealth by the Romans, yet thereby it would not be proved that Christ also shared this Jewish opinion, and set it forth in His discourse, Matt 24, as an undoubted truth. In favour of this view it has indeed been argued, "that the ἐν τόπῳ ἁγίῳ fully corresponds to ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων ἔσται (lxx, Dan 9:27):" Hengstenberg, Christol. p. 117. But it is still more inconsistent with the proof from the Alexandrian translation of the verses before us than it is with that from Josephus. In the form of the lxx text that has come down to us there are undoubtedly two different paraphrases or interpretations of the Hebrew text off Dan 9:26, Dan 9:27 penetrating each other, and therein the obscure words of Daniel (after Dan 11:31 and Dan 12:11) are so interpreted that they contain a reference to the desolation of the sanctuary by Antiochus.
(Note: That the Septuagint version (Dan 11:31; Dan 12:11; Dan 9:24-27) is not in reality a translation, but rather an explanation of the passage as the lxx understood it, is manifest. "They regard," as Klief. rightly judges, "Dan 9:24 and the first half of Dan 9:25 as teaching that it was prophesied to Daniel that Israel would soon return from exile, that Daniel also would return, and Jerusalem be built. The rest they treat very freely. They take the second half of Dan 9:25 out of its place, and insert it after the first clause of Dan 9:27; they also take the closing words of Dan 9:26 out of their place, and insert them after the second clause of Dan 9:27. The passage thus arranged they then interpret of Antiochus Epiphanes. They add together call the numbers they find in the text (70 + 7 + 62 = 139), and understand by them years, the years of the Seleucidan aera, so that they descend to the second year of Antiochus Epiphanes. Then they interpret all the separate statements of the times and actions of Antiochus Epiphanes in a similar manner as do the modern interpreters. C. Wieseler, p. 200 .")
The על כנף , incomprehensible to the translators, they interpreted after the חלּלוּ, Dan 11:31, and derived from it the ἐπὶ τὸ ἱερὸν. But Christ derived the expression τὸ βδέλυγμα τῆς ἐρημώσεως as well as the ἐστὼς ἐν τόπῳ ἁγίῳ from Dan 11:31, cf. with Dan 12:11, but not from Dan 9:27, where neither the original text, "on the wings of abomination shall the desolater come," nor the lxx translation, ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων ἔσται - "over the sanctuary shall the abomination of the desolations come," leads to the idea of a "standing," or a "being placed," of the abomination of desolation. The standing (ἐστώς) without doubt supposes the placing, which corresponds to the ונתנוּ (δώσουσι, lxx), and the ולתת (ἑτοιμασθῇ δοθῆναι, lxx), and the ἐν τόπῳ ἁγίῳ points to המקדּשׁ, Dan 11:31, since by the setting up of the abomination of desolation, the sanctuary, or the holy place of the temple, was indeed desecrated.
The prophecy in Daniel 11 treats, as is acknowledged, of the desolation of the sanctuary by Antiochus Epiphanes. If thus the Lord, in His discourse, had spoken of the βδέλυγμα τῆς ἐρ. ἑστὼς ἐν τόπῳ ἁγίω as a sign of the approaching destruction of Jerusalem by Titus, it would not remotely follow that He referred this prophecy (Daniel 9) to that catastrophe. Much more would He then, as Kliefoth (p. 412) has well remarked, "represent that which Antiochus Epiphanes did against Jerusalem as an historical type of that which the Romans would do." He would only say, "As once was done to Jerusalem by Antiochus, according to the word of Daniel, so shall it again soon be done; and therefore, it ye see repeating themselves the events which occurred under Antiochus in the fulfilment of Daniel's word, then know ye that it is the time for light." But regarding the meaning which Christ found in Dan 9:26 and Dan 9:27, not the least intimation would follow therefrom.
But in the discourse in question the Lord prophesied nothing whatever primarily or immediately of the destruction of Jerusalem by the Romans, but treated in it, as we have already remarked, generally of His παρουσία and the συντέλεια τοῦ αἰῶνος, which He places only in connection with the destruction of the temple. The occasion of the discourse, as well as its contents, show this. After He had let the temple, never to enter it again, shortly before His last sufferings, while standing on the Mount of Olives, He announces to His disciples, who pointed to the temple, the entire destruction of that building; whereupon they say to Him, "Tell us πότε ταῦτα ἔσται καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος?" for they believe that this destruction and His παρουσία take place together at the end of the world. This question the Lord replies to in a long discourse, in which He gives them the wished-for information regarding the sign (σημεῖον, Matt 24:4-31), and regarding the time (πότε) of His παρουσία and the end of the world (Mt 24:32). The information concerning the sign begins with a warning to take heed and beware of being deceived; for that false messiahs would appear, and wars and tumults of nations rising up one against another, and other plagues, would come (Mt 24:4). All this would be only the beginning of the woes, i.e., of the affliction which then would come upon the confessors of His name; but the end would not come till the gospel was first preached in all the world as a testimony to all nations (Mt 24:8). Then He speaks of the signs which immediately precede the end, namely, of the abomination of desolation in the holy place of which Daniel prophesied. With this a period of tribulation would commence such as never yet had been, so that if these days should not be shortened for the elect's sake, no one would be saved (Mt 24:15). To this He adds, in conclusion, the description of His own παρουσία, which would immediately (εὐθέως) follow this great tribulation (Mt 24:29). He connects with the description of His return (Mt 24:32) a similitude, with which He answers the question concerning its time, and thus continues: "When ye see all these things, know that it is near, even at the doors. Verily I say unto you, this γενεά shall not pass till all these things be fulfilled. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only" (Mt 24:33, Mt 24:34, Mt 24:36).
From this brief sketch of the course of the thought it clearly appears that the Lord speaks expressly neither of the destruction of Jerusalem, nor yet of the time of that event. What is to be understood by βδέλυγμα τ. ἐρ He supposes to be known to the disciples from the book of Daniel, and only says to them that they must flee when they see this standing in the holy place, so that they may escape destruction (Mt 24:15). Only in Luke is there distinct reference to the destruction of Jerusalem; for there we find, instead of the reference to the abomination of desolation, the words, "And when ye shall see Jerusalem compassed with armies, then know that its ἐρήμωσις is nigh" (Lk 21:20). According to the record of all the three evangelists, however, the Lord not only connects in the closest manner the tribulation commencing with the appearance of the βδέλυγμα τ. ἐρ, or with the siege of Jerusalem, with the last great tribulation which opens the way for His return, but He also expressly says, that immediately after the tribulation of those days (Mt 24:29), or in those days of that tribulation (Mk 13:24), or then (τότε, Lk 21:27), the Son of man shall come in the clouds in great power and glory. From this close connection of His visible παρουσία with the desolation of the holy place or the siege of Jerusalem, it does not, it is true, follow that "by the oppression of Jerusalem connected with the παρουσία, and placed immediately before it, the destruction of Jerusalem by the Romans cannot possibly be meant;" much rather that the discourse is "of a desecration and an oppression by Antichrist which would come upon the τόπος ἅγιος and Jerusalem in the then future time, immediately before the return of the Lord, in the days of the θλῖπσις μεγάλη" (Kliefoth). But just as little does it follow from that close connection - as the eschatological discourse, Matt 24, is understood by most interpreters - that the Lord Himself, as well as His disciples, regarded as contemporaneous the destruction of Jerusalem by the Romans and His visible return in the last days, or saw as in prophetic perspective His παρουσία behind the destruction of Jerusalem by the Romans, and thus, without regard to the sequence of time, spoke first of the one event and then of the other. The first conclusion is inadmissible for this reason, that the disciples had made inquiry regarding the time of the destruction of the temple then visibly before them. If the Lord, in His answer to this question, by making mention of the βδέλυγμα τῆς ἐρ. ἑστὼς ἐν τόπῳ ἁγίω, had no thought of this temple, but only of the τόπος ἅγιος of the future, the temple of the Christian church, then by the use of words which the disciples could not otherwise understand than of the laying waste and the desolation of the earthly sanctuary He would have confirmed them in their error. The second conclusion is out of harmony with the whole course of thought in the discourse. Besides, both of them are decidedly opposed by this, that the Lord, after setting forth all the events which precede and open the way for His παρουσία and the end of the world, says to the disciples, "When ye see all these things, know that it is near, even at the doors" (Mt 24:33), and solemnly adds, "This γενεά," i.e., the generation then living, "shall not pass till all these things be fulfilled" (Mt 24:34). Since the πάντα ταῦτα in Mt 24:33 comprehends all that goes before the παρουσία, all the events mentioned in Mt 24:15-28, or rather in Matt 24:5-28, it must be taken also in the same sense in Mt 24:34. If, therefore, the contemporaries of Jesus and His disciples - for we can understand nothing else by ἡ γενεὰ αὕτη - must live to see all these events, then must they have had a commencement before the destruction of Jerusalem, and though not perfectly, yet in the small beginnings, which like a germ comprehended in them the completion. Hence it is beyond a doubt that the Lord speaks of the judgment upon Jerusalem and the Jewish temple as the beginning of His παρουσία and of the συντέλεια τοῦ αἰῶνος, not merely as a pre-intimation of them, but as an actual commencement of His coming to judgment, which continues during the centuries of the spread of the gospel over the earth; and when the gospel shall be preached to all nations, then the season and the hour kept in His own power by the Father shall reach its completion in the ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ (Th2 2:8) to judge the world.
(Note: This view of the parousia of Christ has been controverted by Dr. A. Christiani in his Bemerkungen zur Auslegung der Apocalypse mit besonderer Rcksicht auf die chiliastische Frage (Riga 1868, p. 21), - only, however, thus, that notwithstanding the remark, "Since the words πάντα ταῦτα, Mt 24:34, plainly refer back to Mt 24:33, they cannot in the one place signify more than in the other," he yet refers these words in Mt 24:34 to the event of the destruction of Jerusalem, because the contemporaries of Jesus in reality lived to see it; thus giving to them, as they occur in Mt 24:34, a much more limited sense than that which they have in Mt 24:33.)
According to this view, Christ, in His discourse, interpreted the prophecy of Daniel, Daniel 11, of the abomination of desolation which should come, and had come, upon Jerusalem and Judah by Antiochus Epiphanes, as a type of the desolation of the sanctuary and of the people of God in the last time, wholly in the sense of the prophecy, which in Mt 24:36 passes over from the typical enemy of the saints to the enemy of the people of God in the time of the end.
Thus the supposition that Christ referred Dan 9:26 and Dan 9:27 to the overthrow of Jerusalem by the Romans loses all support; and for the chronological reckoning of the seventy weeks of Daniel, no help is obtained from the New Testament.
We have now to take into consideration the second view regarding the historical reference of the seventy weeks prevailing in our time. The opponents of the genuineness of the book of Daniel generally are agreed in this (resting on the supposition that the prophecies of Daniel do not extend beyond the death of Antiochus Epiphanes), that the destruction of this enemy of the Jews (Ant. Ep.), or the purification of the temple occurring a few years earlier, forms the terminus ad quem of the seventy weeks, and that their duration is to be reckoned from the year 168 or 172 b.c. back either to the destruction of Jerusalem by the Chaldeans, or to the beginning of the Exile. Since now the seventy year-weeks or 490 years, reckoned from the year 168 or 172 b.c., would bring us to the year 658 or 662 b.c., i.e., fifty-two or fifty-six years before the commencement of the Exile, and the terminus a quo of Jeremiah's prophecy of seventy years, a date from which cannot be reckoned any commencing period, they have for this reason sought to shorten the seventy weeks. Hitzig, Ewald, Wieseler, and others suppose that the first seven year-weeks (= forty-nine years) are not to be taken into the reckoning along with the sixty-two weeks, and that only sixty-two weeks = 434 years are to be counted to the year 175 (Ewald), or 172 (Hitzig), as the beginning of the last week filled up by the assault of Antiochus against Judaism. But this reckoning also brings us to the year 609 or 606 b.c., the beginning of the Exile, or three years further back. To date the sixty-two year-weeks from the commencement of the Exile, agrees altogether too little with the announcement that from the going forth of the commandment to restore and to build Jerusalem during sixty-two weeks it shall be built, so that, of the most recent representatives of this view, no one any longer consents to hold the seventy years of the exile for a time of the restoring and the building of Jerusalem. Thus Hitzig and Ewald openly declare that the reckoning is not correct, that the pseudo-Daniel has erred, and has assumed ten weeks, i.e., seventy years, too many, either from ignorance of chronology, "or from a defect in thought, from an interpretation of a word of sacred Scripture, springing from certain conditions received as holy and necessary, but not otherwise demonstrable" (Ewald, p. 425). By this change of the sixty-two weeks = 434 years into fifty-two weeks or 364 years, they reach from the year 174 to 538 b.c., the year of the overthrow of Babylon by Cyrus, by whom the word "to restore Jerusalem" was promulgated. To this the seven weeks (= forty-nine years) are again added in order to reach the year 588 or 587 b.c., the year of the destruction of Jerusalem by Nebuchadnezzar, from which the year-weeks, shortened from seventy to sixty, are to be reckoned.
This hypothesis needs no serious refutation. For a reckoning which places the first 7 weeks = 49 years aside, and then shortens the 62 weeks by 10 in order afterwards again to bring in the 7 weeks, can make no pretence to the name of a "scientific explanation." When Hitzig remarks (p. 170) "that the 7 weeks form the πρῶτον ψεῦδος in the (Daniel's) reckoning, which the author must bring in; the whole theory of the 70 year-weeks demands the earlier commencement in the year 606 b.c." - we may, indeed, with greater accuracy say that the πρῶτον ψεῦδος of the modern interpretation, which needs such exegetical art and critical violence in order to change the 70 and the 62 weeks into 60 and 52, arises out of the dogmatic supposition that the 70 weeks must end with the consecration of the temple under Antiochus, or with the death of this enemy of God.
Among the opponents of the genuineness of the book this supposition is a dogmatic axiom, to the force of which the words of Scripture must yield. But this supposition is adopted also by interpreters such as Hofmann, Reichel (die 70 Jahreswochen Dan 9:24-27, in the Theol. Stud. u. Krit. 1858, p. 735ff.), Fries, and others, who recognise the genuineness of the book of Daniel, and hold the announcement of the angel in these verses to be a divine revelation. These interpreters have adopted this view for this reason, that in the description of the hostile prince who shall persecute Israel and desecrate the sanctuary, and then come to his end with terror (Dan 9:26, Dan 9:27), they believe that they recognise again the image of Antiochus Epiphanes, whose enmity against the people and the sanctuary of God is described, Dan 8:9., 23f. It cannot, it is true, be denied that there is a certain degree of similarity between the two. If in Dan 9:26, Dan 9:27 it is said of the hostile prince that he shall destroy the city and the sanctuary, and put an end to the sacrifice and the meat-offering for half a week, then it is natural to think of the enemy of whom it is said: he "shall destroy the mighty and the holy people" (E. V. Dan 8:24), "and by him the daily sacrifice was taken away" (Dan 8:11), "and he shall take away the daily sacrifice" (Dan 11:31), especially if, with Hofmann, we adopt the view (Schriftbew. ii. 2, p. 592) that between the expressions "take away the daily sacrifice" (התּמיד [הסיר, remove] הרים), and "he shall cause the sacrifice and the oblation to cease" (וּמנחה זבח ישׁבית), there "is no particular distinction."
(Note: We confine ourselves here to what Hofm. in his Schriftbew. has brought forward in favour of this view, without going into the points which he has stated in his die 70 Wochen, u. s. w. p. 97, but has omitted in the Schriftbew., and can with reference to that earlier argumentation only refer for its refutation to Kliefoth's Daniel, p. 417ff.)
But the predicate "particular" shows that Hofmann does not reject every distinction; and, indeed, there exists a not inconsiderable distinction; for, as we have already remarked, התּמיד denotes only that which is permanent in worship, as e.g., the daily morning and evening sacrifice; while, on the other hand, זבה וּמנחה denotes the whole series of sacrifices together. The making to cease of the bloody and the unbloody sacrifices expresses an altogether greater wickedness than the taking away of the daily sacrifice. This distinction is not set aside by a reference to the clause משׁמם שׁקּוּצים כּנף ועל (Dan 9:27) compared with משׁמם השּׁקּוּץ ונתנוּ (Dan 11:31). For the assertion that the article in משׁמם השּׁקּוּץ (Dan 11:31, "the abomination that maketh desolate") denotes something of which Daniel had before this already heard, supplies no proof of this; but the article is simply to be accounted for from the placing over against one another of התּמיד and השּׁקּוּץ. Moreover the משׁמם השּׁקּוּץ is very different from the משׁמם שׁקּוּצים כּנף על. The being carried on the wings of idol-abominations is a much more comprehensive expression for the might and dominion of idol-abominations than the setting up of an idol-altar on Jehovah's altar of burnt-offering.
As little can we (with Hofm., p. 590) perceive in the הבּא, closely connecting itself with בּשׁטף וקצּו (Dan 9:26), a reference to the divine judgment described in Daniel 8, because the reference to the enemy of God spoken of in Dan 7:8, Dan 7:24 is as natural, yea, even more so, when we observe that the enemy of God in Daniel 7 is destroyed by a solemn judgment of God - a circumstance which harmonizes much more with קצּו בשּׁטף than with ישּׁבר יד בּאפס, which is said of the enemy described in Daniel 8. Add to this that the half-week during which the adversary shall (Dan 9:27) carry on his work corresponds not to the 2300 evening-mornings (Dan 8:13), but, as Delitzsch acknowledges, to the 3 1/2 times, Dan 7:25 and Dan 12:7, which 3 1/2 times, however, refer not to the period of persecution under Antiochus, but to that of Antichrist.
From all this it therefore follows, not that the prince who shall come, whose people shall destroy the city and the sanctuary, and who shall cause the sacrifice to cease, is Antiochus, who shall raise himself against the people of the saints, take away the "continuance" (= daily sacrifice), and cast down the place of the sanctuary (Dan 8:11), but only that this wickedness of Antiochus shall constitute a type for the abomination of desolation which the hostile prince mentioned in this prophecy shall set up, till, like Pharaoh, he find his overthrow in the flood, and the desolation which he causes shall pour itself upon him like a flood.
This interpretation of Dan 9:26, Dan 9:27 is not made doubtful also by referring to the words of 1 Macc. 1:54, ᾠκοδόμησαν βδέλυγμα ἐρημώσεως ἐπὶ τὸ θυσιαστήριον, as an evidence that at that time Dan 9:27 was regarded as a prophecy of the events then taking place (Hofm. Weiss. i. p. 309). For these words refer not to Dan 9:27, where the lxx have βδέλυγμα ἐρημώσεων, but to Dan 11:11, where the singular βδέλυγμα ἐρημώσεως stands with the verb καὶ δώσουσι (lxx for ונתנוּ), to which the ᾠκοδομήσεται visibly refers.
If, therefore, the reference of Dan 9:26, Dan 9:27 to the period of Antiochus' persecution is exegetically untenable, then also, finally, it is completely disproved in the chronological reckoning of the 70 weeks. Proceeding from the right supposition, that after the 70 weeks, the fulfilling of all that was promised, the expiating and putting away of sin, and, along with that, the perfect working out of the divine plan of salvation for eternity, shall begin - thus, that in Dan 9:24 the perfecting of the kingdom of God in glory is prophesied of, - Hofmann and his followers do not interpret the 7, 62, and 1 week which are mentioned in Dan 9:25-27 as a division of the 70 weeks, but they misplace the first-mentioned 7 weeks at that end of the period consisting of 70 such weeks, and the following 62 + 1 in the time reaching from the beginning of the Chaldean supremacy in the year 605 to the death of Antiochus Epiphanes in the year 164, which makes 441 years = 63 year-weeks; according to which, not only the end of the 62 + 1 weeks does not coincide with the end of the 70 weeks, but also the 7 + 62 + 1 are to be regarded neither as identical with the 70 nor as following one another continuously in their order, - much more between the 63 and the 7 weeks a wide blank space, which before the coming of the end cannot be measured, must lie, which is not even properly covered up, much less filled up, by the remark that "the unfolding of the 70 proceeds backwards." For by this reckoning 7 + 62 + 1 are not an unfolding of the 70, and are not equal to 70, but would be equal to 62 + 1 + some unknown intervening period + 7 weeks. This were an impossibility which the representatives of this interpretation of the angel's communication do not, it is true, accept, but seek to set aside, by explaining the 7 weeks as periods formed of 7 times 7, or jubilee-year periods, and, on the contrary, the 62 + 1 of seven-year times of Sabbath-periods.
This strange interpretation of the angel's words, according to which not only must the succession of the periods given in the text be transposed, the first 7 weeks being placed last, but also the word שׁבעים in the passages immediately following one another must first denote jubilee (49 year) periods, then also Sabbath-year (7 year) periods, is not made plain by saying that "the end of the 62 + 1 week is the judgment of wrath against the persecutor, thus only the remote making possible the salvation; but the end of the 70 weeks is, according to Dan 9:24, the final salvation, and fulfilling of the prophecy and consecration of the Most Holy - thus the end of the 62 + 1 and of the 70 does not take place at the same time;" and - "if the end of the two took place at the same time, what kind of miserable consolation would this be for Daniel, in answer to his prayer, to be told that Jerusalem within the 70 weeks would in troublous times again arise, thus only arise amid destitution!"' (Del. p. 284). For the prophecy would furnish but miserable consolation only in this case, if it consisted merely of the contents of Dan 9:25, Dan 9:26, and Dan 9:27, - if it said nothing more than this, that Jerusalem should be built again within the 70 weeks in troublous times, and then finally would again be laid waste. But the other remark, that the judgment of wrath against the destroyer forms only the remote making possible of the salvation, and is separated from the final deliverance or the completion of salvation by a long intervening period, stands in contradiction to the prophecy in Daniel 7 and to the whole teaching of Scripture, according to which the destruction of the arch-enemy (Antichrist) and the setting up of the kingdom of glory are brought about by one act of judgment.
In the most recent discussion of this prophecy, Hofmann (Schriftbew. ii. 2, p. 585ff., 2 Aufl.) has presented the following positive arguments for the interpretation and reckoning of the period of time in question. The message of the angel in Dan 7:25-27 consists of three parts: (1) A statement of how many heptades shall be between the going forth of the command to rebuild Jerusalem and a Maschiach Nagid; (2) the mentioning of that which constitutes the contents of sixty-two of these periods; (3) the prediction of what shall happen with the close of the latter of these times. In the first of these parts, דּבר with the following infinitive, which denotes a human action, is to be taken in the sense of commandment, as that word of Cyrus prophesied of Is 44:28, and the rebuilding of Jerusalem is to be interpreted as in this passage of Isaiah, or in Jeremiah's prophecy to the same import, and not as if afterwards a second rebuilding of Jerusalem amid the difficulty and oppression of the times is predicted; then will the sixty-two heptades remain separated from the seven, and not sixty-nine of these, but only seven, be reckoned between the going forth of the command to build Jerusalem again and the Maschiach Nagid, since in Dan 9:26 mention is made not of that which is to be expected on the other side of the sixty-nine, but of the sixty-two times; finally, the contents of the seven times are sufficiently denoted by their commencement and their termination, and will remain without being confounded with the building up of Jerusalem in troublous times, afterwards described.
All these statements of Hofmann are correct, and they agree with our interpretation of these verses, but they contain no proof that the sixty-two weeks are to be placed after the seven, and that they are of a different extent from these. The proof for this is first presented in the conclusion derived from these statements (on the ground of the correct supposition that by Maschiach Nagid not Cyrus, but the Messias, is to be understood), that because the first of these passages (Dan 9:25) does not say of a part of these times what may be its contents, but much rather points out which part of them lies between the two events in the great future of Israel, and consequently separates them from one another, that on this account these events belong to the end of the present course of the world, in which Israel hoped, and obviously the seven times shall constitute the end of the period consisting of seven such times. This argument thus founds itself on the circumstance that the appearing of the Maschiach Nagid which concludes the seven weeks, and separates them from the sixty-two weeks which follow, is not to be understood of the appearance of Christ in the flesh, but of His return in glory for the completion of the kingdom which was hoped for in consequence of the restoration of Jerusalem, prophesied of by Isaiah (e.g., Is 55:3-4) and Jeremiah (e.g., Jer 30:9). But we could speak of these deductions as valid only if Isaiah and Jeremiah had prophesied only of the appearance of the Messias in glory, with the exclusion of His coming in the flesh. But since this is not the case - much rather, on the one side, Hofmann himself says the וגו להשׁיב דּבר may be taken for a prediction, as that Is 44:28, of Cyrus - but Cyrus shall not build the Jerusalem of the millennial kingdom, but the Jerusalem with its temple which was destroyed by the Chaldeans - and, on the other hand, here first, if not alone, in the prophecies Jer. 25 and 29, by which Daniel was led to pray, Jeremiah has predicted the return of Israel from exile after the expiry of the seventy years as the beginning of the working out of the divine counsel of salvation towards Israel, - therefore Daniel also could not understand the וגו להשׁיב דּבר otherwise than of the restoration of Jerusalem after the seventy years of the Babylonish exile. The remark also, that nothing is said of the contents of the seven weeks, warrants us in no respect to seek their contents in the time of the millennial kingdom. The absence of any mention of the contents of the seven weeks is simply and sufficiently accounted for from the circumstance, as we have already shown, that Daniel had already given the needed information (Daniel 8) regarding this time, regarding the time from the end of the Exile to the appearance of Christ. Still less can the conclusion be drawn, from the circumstance that the building in the sixty-two weeks is designated as one falling in troublous times, that the restoration and the building of Jerusalem in the seven weeks shall be a building in glory. The ולבנות להשׁיב (to restore and to build, Dan 9:25) does not form a contrast to the העתּים וּבצוק ונבנתה תּשׁוּב (= E.V. shall be built again, and the wall even in troublous times, Dan 9:25), but it is only more indefinite, for the circumstances of the building are not particularly stated. Finally, the circumstance also, that after the sixty-two heptades a new devastation of the holy city is placed in view, cannot influence us to escape from the idea of the second coming of Christ in the last time along with the building of Jerusalem during the seven heptades, since it was even revealed to the prophet that not merely would a cruel enemy of the saints of God (in Antiochus Epiphanes) arise out of the third world-kingdom, but also that a yet greater enemy would arise out of the fourth, an enemy who would perish in the burning fire (Dan 7:12, Dan 7:26.) in the judgment of the world immediately before the setting up of the kingdom of glory.
Thus neither the placing of the contents of the seven weeks in the eschatological future, nor yet the placing of these weeks at the beginning instead of at the end of the three periods of time which are distinguished in Dan 9:25-27, is established by these arguments. This Fries (Jahrb.f. deutsche Theol. iv. p. 254ff.) has observed, and rightly remarked, that the effort to interpret the events announced in Dan 9:26. of the tyranny of Antiochus, and to make this epoch coincide with the close of the sixty-two year-weeks in the chronological reckoning, cannot but lead to the mistake of including the years of Babylon in the seventy year-weeks - a mistake which is met by three rocks, against which every attempt of this kind must be shattered. (1) There is the objection that it is impossible that the times of the destruction and the desolation of Jerusalem could be conceived of under the same character as the times of its restoration, and be represented from the same point of view; (2) the inexplicable inconsequence which immediately arises, if in the seventy year-weeks, including the last restoration of Israel, the Babylonish but not also the Romish exile were comprehended; (3) the scarcely credible supposition that the message of the angel sent to Daniel was to correct that earlier divine word which was given by Jeremiah, and to make known that not simply seventy years, but rather seventy year-weeks, are meant. Of this latter supposition we have already shown that it has not a single point of support in the text.
In order to avoid these three rocks, Fries advances the opinion that the three portions into which the seventy year-weeks are divided, are each by itself separately to be reckoned chronologically, and that they form a connected whole, not in a chronological, but in a historico-pragmatical sense, "as the whole of all the times of the positive continuance of the theocracy in the Holy Land lying between the liberation from Babylonish exile and the completion of the historical kingdom of Israel"; and, indeed, so that the seven year-weeks, Dan 9:25, form the last part of the seventy year-weeks, or, what is the same, the jubilee-period of the millennial kingdom, and the sixty-two year-weeks, Dan 9:26, represent the period of the restoration of Israel after its liberation from Babylon and before its overthrow by the Romans - reckoned according to the average of the points of commencement and termination, according to which, from the reckoning 536 (edict of Cyrus), 457 (return of Ezra), and 410 (termination by the restoration), we obtain for the epoch of the restoration the mean year 467 b.c.; and for the crisis of subjection to the Roman power A.U.C. 691 (the overthrow of Jerusalem by Pompey), 714 (the appointment of Herod as king of the Jews), and 759 (the first Roman procurator in Palestine), we obtain the mean year 721 A.U.C. = 33 b.c., and the difference of these mean numbers, 467 and 33, amounts exactly to 434 years = 62 year-weeks. The period described in v. 26 thus reaches from the beginnings of the subjection of Israel under the Roman world-kingdom to the expiry of the time of the diaspora of Israel, and the separate year-week, v. 27, comprehends the period of the final trial of the people of God, and reaches from the bringing back of Israel to the destruction of Antichrist (pp. 261-2;66).
Against this new attempt to solve the mystery of the seventy weeks, Hofmann, in Schriftbew. ii. 2, p. 594, raises the objection, "that in Dan 9:26 a period must be described which belongs to the past, and in Dan 9:27, on the contrary, another which belongs to the time of the end; this makes the indissoluble connection which exists between the contents of the two verses absolutely impossible." In this he is perfectly right. The close connection between these two verses makes it certainly impossible to interpose an empty space of time between the cutting off of the Anointed, by which Fries understands the dispersion of Israel among the heathen in the destruction of Jerusalem by the Romans, and the coming of Antichrist, a space which would amount to 1800 years. But in opposition to this hypothesis we must also further remark, (1) that Fries had not justified the placing of the first portion of the seventy year-weeks (i.e., the seven weeks) at the end, - he has not removed the obstacles standing against this arbitrary supposition, for his interpretation of the words נגיד משׁיח עד, "till Messias the prince shall be," is verbally impossible, since, if Nagid is a predicate, then the verb יהיה could not be wanting; (2) that the interpretation of the משׁיח יכּרת of the abolition of the old theocracy, and of the dispersion of the Jews abandoned by God among the heathen, needs no serious refutation, but with this interpretation the whole hypothesis stands or falls. Finally, (3) the supposition requires that the sixty-two weeks must be chronologically reckoned as year-weeks; the seven weeks, on the contrary, must be interpreted mystically as jubilee-periods, and the one week as a period of time of indefinite duration; a freak of arbitrariness exceeding all measure, which can on longer be spoken of as scripture interpretation.
Over against such arbitrary hypotheses, we can regard it as only an advance on the way toward a right understanding of this prophecy, that Hofmann (p. 594) closes his most recent investigations into this question with the following remarks: - "On the contrary, I always find that the indefiniteness of the expression שׁבוּע, which denotes a period in some way divided into sevens, leaves room for the possibility of comprehending together the sixty-three and the seven weeks, in one period of seventy, as its beginning and its end .... What was the extent of the units of which the seventy times consist, the expression שׁבוּע did not inform Daniel: he could only conjecture it." This facilitates the adoption of the symbolical interpretation of the numbers, which, after the example of Leyrer and Kliefoth, we regard as the only possible one, because it does not necessitate our changing the seventy years of the exile into years of the restoration oaf Jerusalem, and placing the even weeks, which the text presents as the first period of the seventy weeks, last.
The symbolical interpretation of the seventy שׁבעים and their divisions is supported by the following considerations: - (1) By the double circumstance, that on the one side all the explanations of them as year-weeks necessitate an explanation of the angel's message which is justified neither by the words nor by the succession of the statements, and do violence to the text, without obtaining a natural progress of thought, and on the other side all attempts to reckon these year-weeks chronologically show themselves to be insufficient and impossible. (2) The same conclusion is sustained by the choice of the word שׁבוּע for the definition of the whole epoch and its separate periods; for this word only denotes a space of time measured by sevens, but indicates nothing as to the duration of these sevens. Since Daniel in Dan 8:14 and Dan 12:11 uses a chronologically definite measure of time (evening-mornings, days), we must conclude from the choice of the expressions, seven, seven times (as in Dan 7:25 and Dan 12:7 of the like expression, times), which cannot be reckoned chronologically, that the period for the perfecting of the people and the kingdom of God was not to be chronologically defined, but only noted as a divinely appointed period measured by sevens. "They are sevens, of that there is no doubt; but the measure of the unit is not given:" thus Lmmert remarks (Zur Revision der bibl. Zahlensymb. in den Jahrbb.f. D. Theol. ix. 1). He further says: "If the great difficulty of taking these numbers chronologically does not of itself urge to their symbolical interpretation, then we should be led to this by the disagreement existing between Gabriel's answer (Dan 9:22) and Daniel's question (Dan 9:2). To his human inquiries regarding the end of the Babylonish exile, Daniel receives not a human but a divine answer, in which the seventy years of Jeremiah are reckoned as sevens, and it is indicated that the full close of the history of redemption shall only be reached after a long succession of periods of development."
By the definition of these periods according to a symbolical measure of time, the reckoning of the actual duration of the periods named is withdrawn beyond the reach of our human research, and the definition of the days and hours of the development of the kingdom of God down to its consummation is reserved for God, the Governor of the world and the Ruler of human history; yet by the announcement of the development in its principal stadia, according to a measure fixed by God, the strong consolation is afforded of knowing that the fortunes of His people are in His hands, and that no hostile power will rule over them one hour longer than God the Lord thinks fit to afford time and space, in regard to the enemy for his unfolding and ripening for the judgment, and in regard to the saints for the purifying and the confirmation of their faith for the eternal life in His kingdom according to His wisdom and righteousness.
The prophecy, in that it thus announces the times of the development of the future consummation of the kingdom of God and of this world according to a measure that is symbolical and not chronological, does not in the least degree lose its character as a revelation, but thereby first rightly proves its high origin as divine, and beyond the reach of human thought. For, as Leyrer (Herz.'s Realenc. xviii. p. 387) rightly remarks, "should not He who as Creator has ordained all things according to measure and number, also as Governor of the world set higher measures and bounds to the developments of history? which are to be taken at one time as identical with earthly measures of time, which indeed the eventus often first teaches (e.g., the seventy years of the Babylonish exile, Dan 9:2), but at another time as symbolical, but yet so that the historical course holds and moves itself within the divinely measured sphere, as with the seventy weeks of Daniel, wherein, for the establishing of the faith of individuals and of the church, there lies the consolation, that all events even to the minutest, particularly also the times of war and of oppression, are graciously measured by God (Jer 5:22; Job 38:11; Ps 93:3.)."
(Note: Auberlen, notwithstanding that he interprets the seventy שׁבעים chronologically as year-weeks, does not yet altogether misapprehend the symbolical character of this definition of time, but rightly remarks (p. 133f.), "The history of redemption is governed by these sacred numbers; they are like the simple foundation of the building, the skeleton in its organism. These are not only outward indications of time, but also indications of nature and essence." What he indeed says regarding the symbolical meaning of the seventy weeks and their divisions, depends on his erroneous interpretation of the prophecy of the appearance of Christ in the flesh, and is not consistent with itself.)
To give this consolation to the faithful is the object of this revelation, and that object it fully accomplishes. For the time and the hour of the consummation of the kingdom of God it belongs not to us to know. What the Lord said to His disciples (Acts 1:7) before His ascension, in answer to their question as to the time of the setting up of the kingdom of Israel - "It belongs not to you to know χρόνους ἤ καιροὺς οὕς ὁ πατὴρ ἔθετο ἐν τῇ Ἰδίᾳ ἐξουσίᾳ "that He says not only to the twelve apostles, but to the whole Christian world. That the reason for this answer is to be sought not merely in the existing condition of the disciples at the time He uttered it, but in this, that the time and the hour of the appearance of the Lord for the judgment of the world and the completion of His kingdom in glory are not to be announced beforehand to men, is clear from the circumstance that Christ in the eschatological discourse (Mt 24:36; Mk 13:32) declares generally, "Of that day and hour knoweth no man, no, not the angels of heaven, but my Father only." According to this, God, the Creator and Ruler of the world, has kept in His own power the determination of the time and the hour of the consummation of the world, so that we may not expect an announcement of it beforehand in the Scripture. What has been advanced in opposition to this view for the justifying of the chronological interpretation of Daniel's prophecy of seventy weeks, and similar prophecies (cf. e.g., Hengstb. Christol. iii. 1, p. 202ff.), cannot be regarded as valid proof. If Bengel, in Ordo Temporum, p. 259, 2nd ed., remarks with reference to Mk 13:32 : "Negatur praevia scientia, pro ipso duntaxat praesenti sermonis tempore, ante passionem et glorificationem Jesu. Non dixit, nemo sciet, sed: nemo scit. Ipse jam, jamque, sciturus erat: et quum scientiam diei et horae nactus fuit, ipsius erat, scientiam dare, cui vellet et quando vellet," - so no one can certainly dispute a priori the conclusion "Ipse jam," etc., drawn from the correct statements preceding, but also every one will confess that the statement "Ipsius erat," etc., cannot prove it to be a fact that Jesus, after His glorification, revealed to John in Patmos the time and the hour of His return for the final judgment. Bengel's attempt to interpret the prophetical numbers of the Apocalypse chronologically, and accordingly to reckon the year of the coming again of our Lord, has altogether failed, as all modern scientific interpreters have acknowledged. So also fails the attempt which has been made to conclude from what Christ has said regarding the day of His παρουσία, that the Scripture can have no chronologically defined prophecies, while yet Christ Himself prophesied His resurrection after three days.
Geneva 1599
9:27 And he (a) shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to (b) cease, (c) and for the overspreading of abominations he shall make [it] desolate, even until the consummation, and that determined shall be poured upon the desolate.
(a) By the preaching of the Gospel he affirmed his promise, first to the Jews, and after to the Gentiles.
(b) Christ accomplished this by his death and resurrection.
(c) Meaning that Jerusalem and the sanctuary would be utterly destroyed because of their rebellion against God, and their idolatry: or as some read, that the plague will be so great, that they will all be astonished at them.
John Gill
9:27 And he shall confirm the covenant with many for one week,.... Sixty nine of the seventy weeks being accounted for, and the several events observed to be fulfilled in them; the angel proceeds to take notice of the remaining "one" week, or seven years, and what should be done within that space of time: a covenant should be confirmed with many; which is not to be understood of the Messiah's confirming the covenant of grace with many, or on account of all his people, by fulfilling the conditions of it, and by his blood and sacrifice, through which all the blessings of it come to them; for this is not for one week only, but for ever; but this is to be interpreted of the Roman people, spoken of in the latter part of the preceding verse; who, in order to accomplish their design to destroy the city and temple of Jerusalem, made peace with many nations, entered into covenant and alliance with them, particularly the Medes, Parthians, and Armenians, for the space of one week, or seven years; as it appears they did at the beginning of this week (l):
and in the midst of the week he shall cause the sacrifice and the oblation to cease; the daily sacrifice of the Jews, and all their other offerings; and which was literally fulfilled "in the half part" (m) of this week, as it may be rendered; towards the close of the latter half of it, when the city of Jerusalem, being closely besieged by Titus, what through the closeness of the siege, the divisions of the people, and the want both of time and men, and beasts to offer, the daily sacrifice ceased, as Josephus (n) says, to the great grief of the people; nor have the Jews, ever since the destruction of their city and temple, offered any sacrifice, esteeming it unlawful so to do in a strange land:
and at the same time, in the same half part of the week,
for the overspreading of abominations he shall make it desolate; that is, the Roman people shall make the land of Judea desolate, for the overspreading of their abominations or idolatries in it. The words may be rendered, as by some, "upon the wing", the battlements of the temple,
shall be the abominations, or "idols of the desolator", or "of him that makes desolate" (o); so Bishop Lloyd; meaning either the ensigns of the Roman army, which had upon them the images of their gods or emperors; and being set up in the holy place, and sacrificed to, nothing could be a greater abomination to the Jews; or else the blood of the zealots slain on these battlements, by which the holy place was polluted; see Mt 24:15,
even until the consummation, and that determined shall be poured upon the desolate; that is, either these abominations shall continue in the place where they are set until the utter destruction of the city and temple; or the desolation made there should continue until the consummation of God's wrath and vengeance upon them; until the whole he has determined is poured out on this desolate people; and which continues unto this day, and will till the times of the Gentiles be fulfilled, Lk 21:24. Some, as Bishop Lloyd, render it, "upon the desolator" (p); meaning the Romans; and the sense they take to be is, that this vengeance shall continue upon the Jews until it is turned upon the head of those who have made them desolate: now this "one week", according to the sense given, must begin in the sixty third year of the vulgar era of Christ, about thirty years after the expiration of the sixty nine weeks; since it ends in the seventieth year of the same era, in which was the destruction of Jerusalem, the grand event assigned to it in this famous prophecy; when it might have been expected it should have begun at the end of the sixty nine weeks, and run on in a direct line from them. The true reason of its being thus separated from them is the longsuffering and forbearance of God to the people of the Jews, who gave them, as to the old world, space to repent; but his grace and goodness being slighted, things began to work at the beginning of this week towards their final ruin, which, in the close of it, was fully accomplished: from the whole of this prophecy it clearly appears that the Messiah must be come many hundred years ago. The Jews are sensible of the force of this reasoning; so that, to terrify persons from considering this prophecy, they denounce the following curse, "let them burst, or their bones rot, that compute the times" (q). R. Nehemiah, who lived about fifty years before the coming of Christ, declared the time of the Messiah, as signified by Daniel, could not be protracted longer than those fifty years (r). The Jews also say the world is divided into six parts, and the last part is from Daniel to the Messiah (s).
(l) See Marshall's Chron. Treat. p. 271. (m) "et in dimidio hebdomadis", Montanus, Michaelis; "dimidio septimanae", Cocceius. (n) De Bello, Jud. l. 6. c. 2. (o) "desolator", Piscator, Gejerus; "desolans", Covveius; "stupefaciens", Montanus. (p) "super obstupescentem", Montanus; "in stupendem", Cocceius, (q) T. Bab. Sanhedrin. fol. 97. 2. (r) Apud Grotium de Ver. Rel. Christ l. 5. sect. 14. (s) Caphtor Uperah, fol 17. 2.
John Wesley
9:27 He shall confirm - Christ confirmed the new covenant, By the testimony of angels, of John baptist, of the wise men, of the saints then living, of Moses and Elias. By his preaching. By signs and wonders. By his holy life. By his resurrection and ascension. By his death and blood shedding. Shall cause the sacrifice to cease - All the Jewish rites, and Levitical worship. By his death he abrogated, and put an end to this laborious service, for ever. And that determined - That spirit of slumber, which God has determined to pour on the desolate nation, 'till the time draws near, when all Israel shall be saved.
Robert Jamieson, A. R. Fausset and David Brown
9:27 he shall confirm the covenant--Christ. The confirmation of the covenant is assigned to Him also elsewhere. Is 42:6, "I will give thee for a covenant of the people" (that is, He in whom the covenant between Israel and God is personally expressed); compare Lk 22:20, "The new testament in My blood"; Mal 3:1, "the angel of the covenant"; Jer 31:31-34, describes the Messianic covenant in full. Contrast Dan 11:30, Dan 11:32, "forsake the covenant," "do wickedly against the covenant." The prophecy as to Messiah's confirming the covenant with many would comfort the faithful in Antiochus' times, who suffered partly from persecuting enemies, partly from false friends (Dan 11:33-35). Hence arises the similarity of the language here and in Dan 11:30, Dan 11:32, referring to Antiochus, the type of Antichrist.
with many-- (Is 53:11; Mt 20:28; Mt 26:28; Rom 5:15, Rom 5:19; Heb 9:28).
in . . . midst of . . . week--The seventy weeks extend to A.D. 33. Israel was not actually destroyed till A.D. 79, but it was so virtually, A.D. 33, about three or four years after Christ's death, during which the Gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (Acts 7:54-60), the respite of grace granted to them was at an end (Lk 13:7-9). Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (compare Gen 2:17 with Gen 5:5; Hos 13:1-2), its actual destruction by Titus being the consummation of the removal of the kingdom of God from Israel to the Gentiles (Mt 21:43), which is not to be restored until Christ's second coming, when Israel shall be at the head of humanity (Mt 23:39; Acts 1:6-7; Rom 11:25-31; Rom. 15:1-32). The interval forms for the covenant-people a great parenthesis.
he shall cause the sacrifice . . . oblation to cease--distinct from the temporary "taking away" of "the daily" (sacrifice) by Antiochus (Dan 8:11; Dan 11:31). Messiah was to cause all sacrifices and oblations in general to "cease" utterly. There is here an allusion only to Antiochus' act; to comfort God's people when sacrificial worship was to be trodden down, by pointing them to the Messianic time when salvation would fully come and yet temple sacrifices cease. This is the same consolation as Jeremiah and Ezekiel gave under like circumstances, when the destruction of Jerusalem by Nebuchadnezzar was impending (Jer 3:16; Jer 31:31; Ezek 11:19). Jesus died in the middle of the last week, A.D. 30. His prophetic life lasted three and a half years; the very time in which "the saints are given into the hand" of Antichrist (Dan 7:25). Three and a half does not, like ten, designate the power of the world in its fulness, but (while opposed to the divine, expressed by seven) broken and defeated in its seeming triumph; for immediately after the three and a half times, judgment falls on the victorious world powers (Dan 7:25-26). So Jesus' death seemed the triumph of the world, but was really its defeat (Jn 12:31). The rending of the veil marked the cessation of sacrifices through Christ's death (Lev 4:6, Lev 4:17; Lev 16:2, Lev 16:15; Heb 10:14-18). There cannot be a covenant without sacrifice (Gen 8:20; Gen 9:17; Gen 15:9, &c.; Heb 9:15). Here the old covenant is to be confirmed, but in a way peculiar to the New Testament, namely, by the one sacrifice, which would terminate all sacrifices (Ps 40:6, Ps 40:11). Thus as the Levitical rites approached their end, Jeremiah, Ezekiel, and Daniel, with ever increasing clearness, oppose the spiritual new covenant to the transient earthly elements of the old.
for the overspreading of abominations--On account of the abominations committed by the unholy people against the Holy One, He shall not only destroy the city and sanctuary (Dan 9:25), but shall continue its desolation until the time of the consummation "determined" by God (the phrase is quoted from Is 10:22-23), when at last the world power shall be judged and dominion be given to the saints of the Most High (Dan 7:26-27). AUBERLEN translates, "On account of the desolating summit of abominations (compare Dan 11:31; Dan 12:11; thus the repetition of the same thing as in Dan 9:26 is avoided), and till the consummation which is determined, it (the curse, Dan 9:11, foretold by Moses) will pour on the desolated." Israel reached the summit of abominations, which drew down desolation (Mt 24:28), nay, which is the desolation itself, when, after murdering Messiah, they offered sacrifices, Mosaic indeed in form, but heathenish in spirit (compare Is 1:13; Ezek 5:11). Christ refers to this passage (Mt 24:15), "When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place" (the latter words being tacitly implied in "abominations" as being such as are committed against the sanctuary). TREGELLES translates, "upon the wing of abominations shall be that which causeth desolation"; namely, an idol set up on a wing or pinnacle of the temple (compare Mt 4:5) by Antichrist, who makes a covenant with the restored Jews for the last of the seventy weeks of years (fulfilling Jesus' words, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it, then in the midst of the week breaks it, causing the daily sacrifices to cease. TREGELLES thus identifies the last half week with the time, times, and a half of the persecuting little horn (Dan 7:25). But thus there is a gap of at least 1830 years put between the sixty-nine weeks and the seventieth week. SIR ISAAC NEWTON explains the wing ("overspreading") of abominations to be the Roman ensigns (eagles) brought to the east gate of the temple, and there sacrificed to by the soldiers; the war, ending in the destruction of Jerusalem, lasted from spring A.D. 67 to autumn A.D. 70, that is, just three and a half years, or the last half week of years [JOSEPHUS, Wars of the Jews, 6.6].
poured upon the desolate--TREGELLES translates, "the causer of desolation," namely, Antichrist. Compare "abomination that maketh desolate" (Dan 12:11). Perhaps both interpretations of the whole passage may be in part true; the Roman desolator, Titus, being a type of Antichrist, the final desolator of Jerusalem. BACON [The Advancement of Learning, 2.3] says, "Prophecies are of the nature of the Author, with whom a thousand years are as one day; and therefore are not fulfilled punctually at once, but have a springing and germinant accomplishment through many years, though the height and fulness of them may refer to one age."
The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world (Job 1:7; Job 2:1, &c.; Zech 3:1-2; Rev_ 12:7), and angels as the ministers of God's government of men. As in the world of nature (Jn 5:4; Rev_ 7:1-3), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real (1Kings 16:13-15; 3Kings 22:22; Eph 6:12).