He is pleased to contemplate God's infinite righteousness; for that righteousness he can and will convey to his suppliant people. Thus Daniel sums up the sin of Israel. Not even our chastizement has taught us penitence (Isaiah 9:13; Jeremiah 5:3; Hosea 7:10). By reference to the other time-prophecies of this book it will become evident that this is the true method of computation. There seems little evidence for this reading; against a few late manuscripts is the consensus of versions. Disobedience must ever bring punishment and wrath from God. Seventy weeks are determined [or, cut off] upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy [or, the Holy of Holies]. Though the temple was rebuilt, the walls of the city were still torn down and the houses were still destroyed. The essence of forgiveness is not the remission of penalties, but the restoration of friendly relations between God and man. : and this undeniable identity of the small fraction at the end of the seventy weeks with the three and a half years of tribulation, heretofore described, removes it beyond the reach of doubt that the seventy weeks are to be regarded as seventy weeks of years, and therefore as an amplification of the seventy years of Jeremiah. ], FN#71 - There is this essential difference, however, as to the point at issue between these eschatological sayings of our Lord and this of Daniel, that Christ expressly disclaimed any revelation or even knowledge of the “times and seasons” of the events predicted; whereas the prophecy before us is a pure series of such chronological notanda. or from the destruction of the first Temple, B.C. And now, O Lord, our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand. Moreover, according to the descriptions in chapters7,8, the three and a half years were throughout a period of suffering and oppression, while in Daniel 9:25 et seq. The worst effect of our sin is seen in the changed relations between our souls and God. Lord, not for our sake, but for Your sake, for the Lord"s sake, O God. I said, "O Lord, the great and dreadful God." 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. Yet we find prayers made while the first temple was yet standing, as the prayer of Hezekiah (2 Kings 19:15), of Jehoshaphat (2 Chronicles 20:6). Professor Bevan suggests that we read מֻשָׁמִים, the hophal participle plural from שׂוּם, "to sit;" but the evidence of the versions is decisive against this. u. Erfüllung, as also in the Schriftbew. Zechariah 7:2; Zechariah 8:21. hebdom. The more immediate result was to be the destruction of the city and the sanctuary by 'the people of the prince that shall come.' v. 7. (2.) 4. Thomas Boston of Ettrick, in his Memoirs, mentions the scandal caused by a local minister having been guilty of adultery. What God has already done, a never-failing source of thanksgiving. The confession of the great guilt of Israel in Daniel 9:5 connects itself with the praise of God. Furst suggests a transposal from יָפַע. Daniel 9:1-3. O Lord, hear; O Lord, forgive; O Lord, hearken, etc. ), and Auberlen (Der Proph. ], FN#34 - These arguments, however, have little weight; for (1) the sixty-two weeks are still “an independent period,” namely, that following the seven weeks of rebuilding, i.e., covering the whole period of the restored city down to the appearance of the Anointed One and Prince; (2) the pause before the statement of the rebuilding of the “street and wall” is justified and even required by the fact that this is evidently a resumption of the former declaration of the “building of Jerusalem;” (3) so far from this period of rebuilding being delayed till some subsequent event, it is set forth as the very initial terminus a quo of the entire prophecy. It is more probable that our prophet made no chronological distinction between Jeremiah 29 (a letter composed about B.C598) and the more extended prophecy in chap30,31They (and also chap25) were probably regarded by him as belonging, upon the whole, to the same period and the same circle of prophecies, namely, that of the overthrow of the kingdom of Judah which covered eighteen to twenty years, beginning with the first conquest of Jerusalem by Nebuchadnezzar in the fourth year of Jehoiakim, or B.C605, and ending with the destruction of the city in B. C588. the adjective is placed after the substantive, with few exceptions, which are inapplicable to this case; cf. The probability is always in favour of holding a word not to change its meaning in contiguous verses, unless there is some indication that a change has taken place. During this period of forty-nine years the street and wall were built again even in troublous times. However, God would give additional revelations, and Daniel would need to think about them carefully if he wanted to understand them (20-23). Within this space Jehovah would fulfil what he had predicted, and accomplish all his designs respecting them under their special relation. The Kethib וְלַחְתּם (similarly Theodotion also: τοῦ σφραγίσαι ἁμαρτίας) is decisively rejected’ by the single fact that וְתַּלְחם, “and to seal up,” is repeated in this passage, and in a sense that differs materially from what it would bear in the former half of the verse. In James it is written: "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. "Without faith it is impossible to please Him." But Daniel made another discovery. ; 123et seq. Only God can declare the end from the beginning and that is what He has done in this wonderful book. And this is evidently the one week which completes the 70 weeks of this prophecy. v. 10. neither have we obeyed the voice of the Lord, our God, to walk in His laws. The substance of the answer is in harmony with God's will and the order of his providence. , "And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. To Daniel these 'books' came as 'the word of the Lord'; that is, he received Jeremiah's writings as being inspired of God, and hence authoritative, and to be accepted without question. If we draw near, God will open unto us many of His secret things. "He shall make it desolate." Biblical Commentary Daniel 7:9-10, 13-14 EXEGESIS: APOCALYPTIC LITERATURE: The book of Daniel belongs to a category of literature called apocalyptic. There is a reference here to Deuteronomy 7:9, from which the latter clause is quoted verbatim. 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. The reader will have observed that the last clause is omitted from the LXX. 2. The account of his murder is given in 2 Macc. If his nation may find comfort and encouragement in these disclosures at a later day, it is to know to whom it is indebted for them, and to learn that a man upon whom rests the favor of God may be a blessing to his people during subsequent centuries. 5. The passage just quoted does not say that if two shall agree in asking, but if two shall agree as touching anything they shall ask. Jeremiah 38:26; Jeremiah 42:9, and Jeremiah 36:7. His own crucifixion is supposed to be the event which caused the sacrifice and oblation to cease. Who is there among you of all his people? This is the inexhaustible well of human comfort, viz. It is difficult to settle the date of Baruch. Of course, the refuge is the ignorance of the author of Darnel, notwithstanding that Jeremiah (Jeremiah 25:1) dates his first prophecy "the fourth year of Jehoiakim," and his letter (Jeremiah 29:2), after the captivity of Jeconiah, and immediately after. "From the going forth of the word to restore," etc. The specification of time, וְשָׁבֻעִים שִׁשִּׁים וש׳, which precedes in the accusative, “marks the limits of the period, within which, at different times, the building was prosecuted” (Hitzig).—The limitation of this period, beginning a new clause as it does, is properly preceded by an Athnach, which serves to divide the verse. RV 'after the threescore,' etc. Christians should pray because they have many needs to present before Him. Jeremiah's prophecy was about to be verified. Over against this confusion and guilt stands the one hope of sinful mortals, the mercy of God showing itself in the forgiveness of sins. There are abundant mercies in God, and not only forgiveness but forgivenesses he is a God of pardons (Nehemiah 9:17, marg.) We may expect that God will attend to our prayers in proportion to our earnestness in offering them. It will be to the mutual interest of the “little horn,” i.e., the Antichrist, and Israel to enter into this covenant for seven years. What greater consummation can we have? Before Gabriel had satisfied Daniel with respect to Israel's earthly fortune, he poured into Daniel's ear what was uppermost in his own mind—the advent of the Son of God. Perhaps it comprehended a larger circle of prophetic and other writings, similar to the private collection which Jeremiah already must have owned (cf. This covenant, we judge, will permit the Jews of that day to resume 'the sacrifice and the oblation' in Jerusalem, for in the midst of the week he will break the covenant, and the desolations will reach their climax. He came when the world was prepared for his advent, and when men most needed him (Galatians 4:4). It will be seen then that, despite all uncertainties in the text, in the translation, and in the details, we have in these verses an unmistakably clear foreshadowing of the same persecuting king, and the same disastrous events, with which the mind of the writer is so predominantly haunted, and which are still more clearly indicated in the subsequent chapter. The Lord had said to Jeremiah "I will watch over them for evil, and not for good;" and again, the same prophet tells us that the Lord had "watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict" ( Jeremiah 44:27; Jeremiah 31:28). True confession is self-humiliating (Genesis 3:7-10). And surely as we pray, we need to acknowledge the sin of the nation. Ezra 2:68. Reinke (Die Messian. Cornill says most interpreters explain harootz, from the Targumic, as "ditches." ), Scholl (Commentatio de Sept. hebdomadibus Danielis, Francof, 1831), Dereser, Hävernick, Hengstenberg, Allioli, Reinke, Stawars, Sepp, Weigl, Auberlen, Duke George of Manchester, Pusey, Kliefoth, etc. See, further, Literature and Dogma, III. And this the only foundation of hope to the Church in all ages. In the eighth month of the same second year of Darius, then, pursuant to God’s commandment, and the decree of the Persian king, the work was happily brought to perfection, according to the words of Ezra: Ezra 6:15-16. 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. בּוֹא in Daniel 1:1; Daniel 8:6; Daniel 11:10; Daniel 11:13; Daniel 11:15-16; Daniel 11:40-41), and the definite article indicates that his coming was a familiar fact to the prophet, as having formed the subject of his earlier predictions. The sealing of the prophecy corresponds to the sealing of the transgression, and must be similarly understood. 1. John Donne said, I throw myself down in my chamber, & I call in & invite God & his angels thither, & when they are there, I neglect God & his angels, for the noise of a fly, for the rattling of a coach, for the whining of a door. and Peshitta render the first clause, "And he approached and talked with me." Zechariah 2:8-9); up to that time the enemies of the Jews had prevented the building of the temple and of the walls either by cunning or by force ( Ezra 4:4-5; Ezra 4:12; Ezra 4:23 et seq.). Jesus’ Triumphal entry into Jerusalem. as early as the “fourth year of Jehoiakim,” i.e., B.C605, or19 years before that date, and accordingly seemed to favor the method which reckoned the seventy years from the first conquest of Judæa by Nebuchadnezzar, and ended them with Cyrus (606–536). I do not think it needful to point to the Reader the many blessed things contained in it. See also Wieseler, Die 70 Wochen, etc, p201; Hävernick, Komment., p387 et seq.—Several expressions in the New Test appear to indicate that shortly before the advent of Christ the Jews again began to look for the fulfilment of the prophecy in question in the future; e.g., Luke 2:38 (cf. Here then is a startling prediction of the death of Christ, the Messiah rejected by His people and not receiving the kingdom which belongs to Him as the Son of David. 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 ( Daniel 9:15-17 ). Xenophon allows no more than eleven years for Cyrus’s reign, Herodotus twenty nine. and Edinb, 1845), who takes the first year of Darius Medus as the terminus a quo of the seventy weeks—identifying that monarch with Darius Nothus, like Tertullian, Scaliger, Calvisius, etc.—and therefore calculates the490 years from B. C424, which brings him to A. D66, the year in which the Christians fled from the besieged city of Jerusalem, and in which the Christian church was really founded. The midst of the week. the 40 years of, . Cause thy face to shine upon thy sanctuary has a close resemblance to Psalms 80:3, Psalms 80:7, Psalms 80:19. The latter part of this verse has been translated thus: “And upon the wing [or pinnacle] of abominations [shall be] that which causeth desolation, even until the consummation and that determined shall be poured out upon the desolator.”, The “abominations” are doubtless idols that shall be set up by this wicked prince to be worshipped in the temple, when the true God has been set aside. He is going to confirm, not 'the covenant' but, 'a covenant with the many for one week' (New Trans.). As Jesus said, not one stone was left standing upon another and the Jews at that point were dispersed and remained dispersed throughout the world until1948. The Lord definitely says, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place . The 7 'weeks' refer to what precedes, the 62 'weeks' to what follows. [FN50] The expression here employed cannot be taken to refer to the superseding of the Old-Test. This thought is expanded in Daniel 9:10-14. As it is written in the law of Moses, all this calamity has come on us; yet we have not sought the favor of the Lord our God by turning from our iniquity and giving attention to Your truth. Cf. The thought is still farther developed in the following verse. That such a transfer and reference from one period to another (which, as compared with its predecessor, is to bring a more complete, and ultimately, a full realization) is possible, without degrading the prophetic idea and destroying its value, is implied in the very character of the genuine prophetic oracle, as being essentially comprehensive in its nature, men though the writer may primarily have intended it to refer only to some particular event in the progress of history.—The reference of the prophecy respecting the future tribulation was doubtless accepted in the beginning of the Maccabæan epoch, and among others, by the writer of the first book of Maccabees; but the Jewish Sibyl may serve to show that despite such reference, the circumstances of the times might make way for another interpretation in each instance, since, as early as about B. C140, and at the time of a newly founded hereditary Jewish-national dynasty, it makes the ten horns of Daniel 7 end beyond the Epiphanes with Demetrius I, finds the little horn in Alexander Balas, who seized the throne of the Seleucidæ, instead of referring it to Antiochus Epiphanes, and no longer regards the world-controlling power of the Jewish theocracy as bound to the ruin of the dead Hellenic influence, which is characterized in mild terms, but to the power of the hated Roman empire. 2 Chronicles 36:21) had designated every seventh year as a sabbath of the land, and had introduced the custom of dividing the years into hebdomads, which thus became familiar to every individual in the Jewish nation during all subsequent ages. If we take the date of the destruction of Jerusalem, b.c. "Know and understand." Because within the seventy sevens there will first of all be the. While I was speaking, and praying, [while he was in the midst of] 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; Yes, while 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 ( Daniel 9:20-21 ). and the city which is called by Thy name. has "Lord God" in the first case as well as the second. ", "You"ve been in the land for490 years, you"ve never given it its sabbath. [FN21]—About the time of the evening oblation, or about sundown ( Numbers 28:4). If a man clearly sees the evil which follows from non-success, he will use the most fervid appeal. שׁוֹמֵם must here, as everywhere else, be treated as passive, desolate. u. kl. Compare כּל־עמך, Nehemiah 9:32. And so from the year March14, 445 B.C., according to the prediction here, the Messiah should have come in483years from the time of this commandment. 171). Cambridge Bible: The Book of Daniel, by S. R. Driver, p. 204, as cited by Joyce Baldwin, Daniel: An Introduction and Commentary (Downers Grove: Inter-Varsity Press, 1978), p. 207. Daniel had been using this season to make known his request and petition to God. finishing of the transgression, making an end of sins, and making reconciliation for iniquity, to bring in everlasting righteousness, and to seal up the vision in prophecy [or to complete the vision in prophecies], and to anoint the Most Holy ( Daniel 9:24 ). He, however, connects "half a week" with "one week." O Lord, hear; O Lord, forgive; O Lord, hearken and do! The same language occurs in Nehemiah 9:32, where, however, the “prophets and priests” are also specially included, between the princes and the fathers—an extension which clearly reveals the thought of a later age, and which appears the more superfluous, inasmuch as both prophets and priests might unquestionably be comprehended in the term “fathers” (cf. Unfortunately for the assumption brought forward, aephareem is by no means invariably used collectively for the books of the Bible, but K'thubim, e.g. ], FN#37 - The article here only shows that the period in question agrees in general with that similarly stated in the preceding verse. PRAYER AND OBEDIENCE TO THE VOICE OF THE PROPHETS (. He identified himself, though a man of unusual faithfulness (perhaps the most devoted man of his generation), with his failed and failing nation. (3) I set my face toward God (I gave my full attention to) – Oh that this imagery would fill our mind each time we start to pray. The impious madman causes to cease during that period the זֶכַח וּמִכְחָה, the bloody and unbloody offerings, which are mentioned representatively for all the sacrifices required by the theocratic ritual, as being the two principal classes of offerings under the Mosaic economy, in a similar manner as that in which הַתָּמִיר, “the daily,” was employed in Daniel 8:11 to express this concrete individualizing and comprehensive sense. In prayer we take the place of others, bear their burdens, and make intercession for them. When this great work is over He “will build again the tabernacle of David, that is fallen down” (Acts 15:16) and commence once more to fulfill Old Testament prophecy from the point reached at the cross of Christ. For thine own sake, he saith, defer not, O my God. The whole notion that Onias III. But further, if on the one hand confusion of face belongs to every class and each generation of Israel from the fathers onwards, on the other hand "mercies and forgivenesses" belong to the Lord our God. An instructive specimen of earnest pleading. This alludes to the suppression of the most distinctive ordinances of Jewish worship, and the general defilement of the Temple after the setting up of the heathen altar. Forgiveness is not merely the negative cessation of God's anger. Gel. Rehob, "street," is really "broad place." Concerning the designation as the servant of God, cf. The awakening of God's sympathy. Daniel's faith further expressed in his appropriation of the Lord as his God. 5. ", 2. In connection with his high-priesthood is the legendary story told (2 Macc. This plea to God because in the past he has multiplied his mercies, is in the same elevated plane. And after three score and two weeks shall the Messiah be cut off. After this confession, there now follows the prayer for the turning away of the wrath (Daniel 9:15 and Daniel 9:16) of God, and for the manifestation of His grace toward His suppliant people (Daniel 9:17-19). The truth of God which was not observed by the people is His immutability, by virtue of which He actually permits the punishment threatened against the sinner to be inflicted—hence His faithful adherence to His pledges from a negative point of view, which is identical with His punitive justice (cf. Perhaps if many of us who seem to be under the chastening hand of God would look around us, we might find the sin that has brought the curse. Prayer should always hold a prominent place in the lives of all Christians. How solemn! God is righteous and faithful, but Israel is unrighteous and faithless. 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. Thence it results that dreams and false imaginings are taken for God’s word ( Ezekiel 13:3 et seq.). ); (3) by the assumption that Daniel 9:25-27 are the gloss of some rabbi (Franz Löwenheim, lnquisitio critica exegetica in difficult.
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