Paths in Biblical Studies

Book of Daniel · Chapter 9 of 12

Daniel 9: Verse-by-Verse Commentary (with Videos)

27 verses · 8 video commentaries from 5 courses · Berean Standard Bible

1In the first year of Darius son of Xerxes, a Mede by descent, who was made ruler over the kingdom of the Chaldeans—

2in the first year of his reign, I, Daniel, understood from the sacred books, according to the word of the LORD to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years.

3So I turned my attention to the Lord God to seek Him by prayer and petition, with fasting, sackcloth, and ashes.

4And I prayed to the LORD my God and confessed, “O, Lord, the great and awesome God, who keeps His covenant of loving devotion to those who love Him and keep His commandments,

5we have sinned and done wrong. We have acted wickedly and rebelled. We have turned away from Your commandments and ordinances.

6We have not listened to Your servants the prophets, who spoke in Your name to our kings, leaders, fathers, and all the people of the land.

7To You, O Lord, belongs righteousness, but this day we are covered with shame—the men of Judah, the people of Jerusalem, and all Israel near and far, in all the countries to which You have driven us because of our unfaithfulness to You.

8O LORD, we are covered with shame—our kings, our leaders, and our fathers—because we have sinned against You.

9To the Lord our God belong compassion and forgiveness, even though we have rebelled against Him

10and have not obeyed the voice of the LORD our God to walk in His laws, which He set before us through His servants the prophets.

11All Israel has transgressed Your law and turned away, refusing to obey Your voice; so the oath and the curse written in the Law of Moses the servant of God has been poured out on us, because we have sinned against You.

12You have carried out the words spoken against us and against our rulers by bringing upon us a great disaster. For under all of heaven, nothing has ever been done like what has been done to Jerusalem.

13Just as it is written in the Law of Moses, all this disaster has come upon us, yet we have not sought the favor of the LORD our God by turning from our iniquities and giving attention to Your truth.

14Therefore the LORD has kept the calamity in store and brought it upon us. For the LORD our God is righteous in all He does; yet we have not obeyed His voice.

15Now, O Lord our God, who brought Your people out of the land of Egypt with a mighty hand, and who made for Yourself a name renowned to this day, we have sinned; we have acted wickedly.

16O Lord, in keeping with all Your righteous acts, I pray that Your anger and wrath may turn away from Your city Jerusalem, Your holy mountain; for because of our sins and the iniquities of our fathers, Jerusalem and Your people are a reproach to all around us.

17So now, our God, hear the prayers and petitions of Your servant. For Your sake, O Lord, cause Your face to shine upon Your desolate sanctuary.

18Incline Your ear, O my God, and hear; open Your eyes and see the desolation of the city that bears Your name. For we are not presenting our petitions before You because of our righteous acts, but because of Your great compassion.

19O Lord, listen! O Lord, forgive! O Lord, hear and act! For Your sake, O my God, do not delay, because Your city and Your people bear Your name.”

20While I was speaking, praying, confessing my sin and that of my people Israel, and presenting my petition before the LORD my God concerning His holy mountain—

21while I was still praying, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice.

22He instructed me and spoke with me, saying: “O Daniel, I have come now to give you insight and understanding.

23At the beginning of your petitions, an answer went out, and I have come to tell you, for you are highly precious. So consider the message and understand the vision:

24Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place.

25Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress.

26Then after the sixty-two weeks the Messiah will be cut off and will have nothing. Then the people of the prince who is to come will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed.

27And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him.”

Daniel 9 Section and Chapter Commentary

Dan 9:20-27

Second Temple Interpretation: Daniel's 70 Weeks

Daniel reinterprets Jeremiah's prophecy of 70 years of Babylonian captivity. In Daniel 9, the angel Gabriel reveals that the 70 years should be understood as 70 'weeks' of years, totaling 490 years. This reinterpretation extends the timeline of restoration, making Jeremiah's prophecy relevant to Daniel's later context where Israel was still under foreign domination, long after the initial 70 years had passed.

Summarized by AI · The History of Biblical Interpretation · The History of Biblical Interpretation · watch the clip

Daniel 9 Verse Notes

Dan 9:1

Daniel's 70 Weeks of Years

In Daniel chapter 9, Daniel contemplates Jeremiah's prophecy of Jerusalem's 70-year desolation. An angel clarifies that this refers to '70 weeks of years,' totaling 490 years, with a strong emphasis on the events of the end period. This reinterpretation extends a prophetic timeline into a more elaborate, predetermined historical scheme.

Summarized by AI · Judaism Before Jesus · Lecture 10: Apocalypticism as a Worldview · watch the clip

Dan 9:24-27

The Bible is fundamentally cryptic, with deeper meanings beneath the surface

A key assumption of ancient biblical interpretation was that the Bible is fundamentally cryptic, meaning its true significance often lies beneath the surface of the literal text. This belief allowed interpreters to connect ancient texts, which might seem irrelevant to their present, by uncovering hidden meanings. For example, Daniel chapter 9 reinterprets Jeremiah's 70 years of captivity as 70 times seven years, revealing a deeper, cryptic meaning relevant to a later historical period.

Summarized by AI · Jesus and the Old Testament · Lecture 2: The Rise of Scripture and the Need for Interpretation · watch the clip

Daniel's Interpretation of Jeremiah's Prophecy

Daniel 9:24-27 reinterprets Jeremiah's prophecy of 70 years of exile (Jeremiah 25:11-12, 29:10) as 70 'weeks of years' (490 years). This reinterpretation demonstrates Daniel's engagement with earlier prophetic texts, adapting them to its own historical context and eschatological outlook.

Summarized by AI · The Hebrew Bible: Exploring the Literature of Ancient Israel · Lecture 26: Daniel | The Latest Text of the Hebrew Bible · watch the clip

Dan 9:24

Daniel's 2,300 Days and 70 Weeks Prophecy

Daniel 8:14 mentions the temple being defiled for 2,300 days, and Daniel 9:24 speaks of 70 weeks for the Jews to return to God from the rebuilding of the temple. Interpreting a 'day' as a 'year,' and using the rebuilding order in Ezra 7 (457 BCE), these prophecies were calculated to point to the year 33 CE for the end of the 70 weeks (Jesus's crucifixion) and 1843 for the end of the 2,300 days (the world's end).

Summarized by AI · Will You Be Left Behind? A History of the Rapture · Will You Be Left Behind? A History of the Rapture · watch the clip

Dan 9:25-26

Daniel's Anointed One: Historical Priest, Not Eschatological Messiah

The Book of Daniel, particularly chapter 9, uses the term 'mashiach' (anointed one) but does not refer to an eschatological Davidic Messiah. Instead, it refers to a historical high priest, Onias III, who was murdered. This indicates that in Daniel, the 'anointed one' is a historical figure, not a future savior who would restore a kingdom on Earth.

Summarized by AI · Judaism Before Jesus · Lecture 14: Messianic Expectation · watch the clip

Dan 9:25

Melchizedek as an angelic figure

A Qumran text interprets Isaiah 52:7, which speaks of a messenger proclaiming peace and God reigning, by identifying the 'messenger' as an 'anointed one of the Spirit' or Messiah. This figure is further linked to Daniel's 'anointed one, a prince' and is strongly implied to be Melchizedek, portrayed as an angelic, god-like figure, a 'second power in heaven' akin to Michael.

Summarized by AI · Judaism Before Jesus · Lecture 15: Apocalypticism in the Scrolls · watch the clip

Dan 9:27

The Abomination of Desolation

In 167 BCE, Antiochus Epiphanes erected a 'desolating sacrilege,' also known as the 'abomination of desolation,' on the altar in the Jerusalem temple. This was a pagan altar, likely for the Syrian god Ba'al Shamin (equated with Zeus/Jupiter), which rendered the temple unusable for traditional Jewish worship. This act, mentioned in Daniel, was a major catalyst for the revolt.

Summarized by AI · Judaism Before Jesus · Lecture 7: The Maccabean Revolt · watch the clip

Loading scripture...