Daniel Notes - Chapter 9

I. Verses 1-2 "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."

1. Vs. 1: It seems that Darius was not at this point king over the entire Persian Empire, but had authority over the area of that empire occupied by the Chaldeans. Though he was of the Medes, he was a relative to Cyrus, the Persian king. Regarding this, see Josephus Antiquities 10:14, 4.

2. Vs. 2: Daniel says he did not understand Jer. 25:11-12 and Jer. 29:10 until these prophecies were fulfilled. The first year of Darius was the year the Persians overthrew the Babylonians, II Chron. 36:20-21, which event brought about the fulfillment of Jeremiah’s prophecy. In effect, Daniel used a retrospective on history to understand prophecy. This is a valid approach to any Bible prophecy. We must analyze the passage to learn as much as we can about its meaning, then verify our interpretation against the historical record. To apply history to a prophecy without giving thought to the context first is irresponsible. However, to determine first from the context the general meaning of the prophecy and then check that against history is a safe and appropriate use of secular history.

II. Verses 3-19 "And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: 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."

1. Vs. 3: The onset of these visions seems to trouble Daniel, not just with a curious desire to understand them, but with a sense of guilt over Judah’s sins.

2. Vs. 4-19: Daniel prays to God, confessing the sins of the people and pleading for forgiveness. He alludes to Lev. 26:14-18, Deut. 28:15ff and similar passages regarding Israel’s refusal to obey God and prayers when they failed.

3. Vs. 7-19: Daniel appeals to God, not based on Israel’s righteousness, or that they deserved help, but based on God’s mercy.

III. Verses 20-27 "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 shew 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."

1. Vs. 20-23: Gabriel the angel appears to Daniel to give him another vision. This is the same Gabriel that had appeared to him before in Dan. 8:16. This is probably the same angel that appeared to Zacharias, the father of John the baptist and Mary, mother of Jesus in Lk. 1:19, 26 respectively.

2. Vs. 24: Seventy sevens are determined on Daniel’s people. The term translated "weeks" here usually means a standard seven day week. However, according to the lexicons, the word means a heptad, or a group of seven. It is translated "seven" in Ezek. 45:21 to designate a group of seven days. In that passage it cannot mean "week" as that would render the passage absurd. Remember from Dan. 9:2 that Daniel has been contemplating the seventy years of Jeremiah’s prophecy. The burden of Israel’s sin and their subsequent seventy year captivity was weighing heavily on his mind. In response to this, the angel says seventy "sevens" are determined on the people. Daniel has been thinking about the seventy years they had endured, and now learns seventy "sevens" are determined upon them. It naturally follows that Daniel would understand this to be seventy "sevens" of years, or 490 years. Therefore, we conclude the term translated "week" designates a group of seven, not days, but years. We will discover that understanding this prophecy to involve seventy groups of seven years, or 490 years, coincides with the facts of the case very well. Some attempt to reckon the 490 years by regarding this as seventy weeks, or 490 days and then asserting one day in this prophecy equals a year. This is based on the idea expressed in Num. 14:34 and Ezek. 4:6. While not all people who take this position do so, many apply the day equals a year principle to several other prophecies. This is totally unnecessary since the meaning of "weeks" is sufficiently flexible to allow for seventy sevens of years, or 490 years.

3. Vs. 24: The vision of seventy sevens would involve several things coming to pass. These things can be regarded as Gabriel’s overview of the prophecy. Note what was to occur.

A. Israel’s sins, for which Daniel had been praying, would be dealt with.

B. Everlasting righteousness would be brought in, that is, vindication would be brought about for the evils done to God’s people.

C. Events that would seal up or bring to an end the things expected in Daniel’s prophecy would take place.

D. The son of God would be anointed to be the Christ, the savior of mankind. This probably embraces him being anointed king in God’s new spiritual kingdom.

4. Vs. 25: Determining the time at which to begin counting the 490 year period is important to properly understanding the prophecy. Determining the starting point poses no small difficulty, seeing there were many decrees given regarding the restoration of Judah. Ezra 6:14 mentions three separate decrees, the first given by Cyrus (Ezra 1:1-4), another given by Darius (Ezra 6:1-12), and another given by Artaxerxes (Ezra 7:7-27). And in Neh. 2:1-8, in the twentieth year of the reign of Artaxerxes, he authorized the rebuilding of the city, with its walls and streets. We must decide which of these decrees to use, based on the context of Daniel’s prophecy. And, we must assign dates to these events, especially to the one we will use as our starting point. For the present, please note these dates. The original decree made by Cyrus in Ezra 1:1-4 is generally agreed to have been given in about 536 BC. Most place the decree in Ezra 6:1-12 around 520 BC. The decree in Ezra 7:7-27 is placed around 458 or 457 BC. The events in Neh. 2:1-8 is regarded by most to have taken place in 444 or 445 BC. See chart on Persian King Timeline.

A. Though it was prophesied that Cyrus would rebuild Jerusalem (Isa. 44:26-28 and Isa. 45:13 The work of rebuilding the city was authorized on his original decree, though he never made a decree to rebuild the city.), and he did initiate that work, his earlier decree (Ezra 1:1-4, 536 BC.) had more to do with the rebuilding of the temple than the city itself. The decree given later by Darius (Ezra 6:1-12, 520 BC.) related specifically to finishing the temple. Not until we get to Artaxerxes do we find the king who specifically authorized the rebuilding of the city of Jerusalem with its streets and walls. In the seventh year of his reign (Ezra 7:7-27, 457 BC.) he made a decree that related to beautifying the temple. Thirteen years later (Neh. 2:1-8, 445 BC.) he expanded that decree to include the work of rebuilding the city.

B. The decree used to mark the beginning of the seventy sevens deals with the rebuilding of the city, the streets and the walls in troubled times. The time of Cyrus was more a time of peace for the Jews as Cyrus showed them favor. Furthermore, it did not involve rebuilding the city with its walls. Cyrus never made a decree that specified to rebuild the city. The decree of Darius did not relate to rebuilding the city or the walls. As noted above, Artaxerxes is the king who gave orders specifically relating to rebuilding the city, the walls, and was carried out under adverse conditions. See the second, third and fourth chapters of Nehemiah for the adversity the Jews faced at the hands of Sanballat and company. Though separated by thirteen years, we lump Ezra 7:7-27 and Neh. 2:1-8 together for the following reasons. They were made by the same king. Ezra 6:14 speaks of only three decrees. Since the ones by Cyrus and Darius were obviously separate decrees by different kings, the two commands by Artaxerxes must be regarded as being lumped together and counted as one decree, the third of that list. The wording of Neh. 2:1-8 does not speak of a distinct decree made on that occasion. Thus we are safe in designating this as an expansion of his earlier decree. Therefore, we have a comfortable starting point for the 490 years. It meets the criteria of the context and as we will note, it involves the date we need for the 490 years to fit events specified in the vision.

C. As mentioned earlier, the dates for these events are a little uncertain. Given the events that are to take place at the end of the seventy weeks (see notes on verse 26), we need the starting date to be 457 BC. From the context we have concluded Ezra 7:7-27 coupled with Neh. 2:1-8 must our starting point. It is generally thought the reign of Artaxerxes began in 465 BC. This means the seventh year of his reign (when Ezra 7:7-27 took place) would be about 457 BC. This is the exact date we need. Thirteen years later Artaxerxes amplified the decree to include reconstruction of the city. Note the following documentation for these dates and opposing dates. Reese Chronological Bible offers 458 BC as the date of Ezra 7. Barnes’ Notes On Daniel, Volume II, p. 162 cites Jahn and Hales in support of a 444 BC date and Calmet for a 449 date, all on Neh. 2:1-8. This would have Ezra 7:7-27 happening close to 457 BC. However, Barnes cites Hengstenberg and Usher in support of a 454 BC date for Neh. 2:1-8. Also, Reese Chronological Bible offers 458 BC as an alternative date for Neh. 2:1-8, though he seems to prefer 445 BC. The Penguin Encyclopedia Of Ancient Civilizations, p. 152, has Artaxerxes beginning his reign in 465 BC. Of course this would have Ezra 7:7-27 happening around 458 to 457 BC. The Macmillan Bible Atlas, pp. 127 and 203 offers the same dates. We are more certain of dates for events such as the beginning of Christ’s ministry (26 to 27 AD). His ministry is assigned a specific place in the 490 year chronology. Again, see notes on verse 26. Given this fact, we can work backward and come to 457 BC as our starting date. We have shown Ezra 7:7-27 (coupled with Neh. 2:1-8) is the preferred starting date. We have sufficient evidence from history to place this around 457 BC, so our conclusion is justified. Even if we went with the different set of dates, placing Neh. 2:1-8 around 457 BC, we still have the same basic interpretation. The point is, we are safe in saying the starting point of this vision is around 457 BC.

D. The fact that it is difficult to know exactly which decree to use as a starting place should not disturb us. Neither should we let the difficulty of determining dates prevent us from seeking a specific solution to the 490 year chronology. We all agree that Jer. 25:11 had a specific chronological application to events in history. However, it is difficult to know exactly which starting point to use and exactly what the dates were. Do we start from the early attacks on Jerusalem? Do we start when the first captives were carried away? Do we start when Jehoiachin was deposed for rebellion and replaced by his son Zedekiah? Do we start when Babylon finally destroyed Jerusalem and the temple? For references on these see II Chron. 36:5-6, 9-10, 17-20, etc. And when do we end the seventy year captivity? When the first captives returned? The next batch? When the temple foundation was finished? See Ezra and Nehemiah on these. Once we decide which of these to use, what dates do we use? Do we accept the traditional 606 to 536 BC for the seventy years or do we follow other, less commonly used dates? The point is, no matter how much difficulty there is in starting or finishing and dating the seventy year prophecy, it still deals with seventy years. The same is true with our present query. The fact that finding a starting place and dates is difficult does not preclude us from dealing with a literal 490 years. The weakness is not in the biblical record. Neither is the weakness in our understanding of the prophecy. The weakness is in the record of history. The failure or deficiency of historical record does not change the meaning of scripture. We have offered an interpretation for seventy sevens that is scripturally sound and consistent with what little we know from history. So, we press on with a deeper analysis of the 490 years and what was to happen therein.

5. Vs. 26: There are certain events Daniel said would take place after the end of seven sevens and sixty-two sevens, or after 49 years and 483 years (an additional 434 years). Note these two events.

A. The Messiah would come. This refers to the beginning of Christ’s missionary work. Counting from 457 BC forward 483 years we come to the end of 26 AD and near the beginning of 27 AD. This, of course, is when Christ’s ministry began. See Lk. 3:23.

B. Also, the streets and walls of the city would be complete. This came after seven sevens, or 49 years. Counting from 457 BC forward 49 years we come to 408 BC. Nehemiah chronicles the final efforts to rebuild Jerusalem and restore proper worship in the temple. In Neh. 13:28 Nehemiah made his final decree regarding the restoration of Jerusalem, the temple and proper worship when he chased away one of the priest’s family members who had a mixed marriage. Exact dates and times are extremely difficult to determine, especially this far back in history. Some reckonings place this event in 408 BC, the exact time we have come to in our above calculations. See Barnes’ Notes on Daniel, Volume II, p. 176. Others suggest this date may mark the death of Judah’s great reformer, Nehemiah. In either case, we see that Jerusalem, the temple, the streets and the walls were to be completed within 49 years of the starting decree of 457 BC. This work was accomplished within that period of time.

6. Vs. 26: Next he mentions two events that would take place after the sixty-two sevens, which we noted above to follow seven sevens. In other words, we are talking about events that would take place after 483 years. The events that would come after 483 years would not necessarily happen within the window of the full seventy sevens, or 490 years, just some time after that one point in time. Notice the events that would come in this succession.

A. First, he says the Messiah would be cut off, or killed, but not for himself. This, of course, refers to the death of Christ which was not for his own sins, but for the sins of mankind. See Isa. 53:1-12, I Pet. 2:21-24, I Pet. 3:18, etc. Christ’s death came in 30 AD. Counting from our starting date of 457 AD 483 years brings us to 26 AD as before. This, of course, has the death of Christ coming after the sixty-two sevens, just as the prophecy says.

B. Second, the prophecy says after this date in history (26 AD) the people of the prince would destroy the city of Jerusalem and the sanctuary or temple. Again, we emphasize, this does not say this destruction would happen in this year (26 AD) or within the seventy weeks (490 years, by 33 AD). It simply says the destruction would come AFTER the sixty-two week period, or after 26 AD. In Lk. 21:20 (See also Mt. 24:1ff, Mk. 13ff with Lk. 21:1ff) Jesus foretold the destruction of Jerusalem and the temple. He made this prediction just before his death in 33 AD. It was fulfilled when the Romans, under the leadership of Titus, destroyed Jerusalem in 70 AD. This falls after the sixty-two sevens, or after 26 AD, just as Daniel predicted. The verse compares Jerusalem’s destruction with a flood. On the idea of flood language being used in prophecy to describe a great destruction, see Isa. 8:7, Jer. 46:7-8, etc.

7. Vs. 27: The next verse gives more detail regarding events related to this period. These events were to happen during the last of the seventy sevens, or the last 7 years of the 490 years, and continue until the vision is complete, or until Rome destroys Jerusalem.

A. The covenant would be confirmed for one week. The phrase "even until the consummation" later in the verse may carry this confirmation work down past the end of the 490 years to 70 AD. On this idea, see point "D" below. This speaks of Christ confirming the new covenant message with miracles. We know when Christ began his personal ministry he performed miracles as a witness to the authenticity of his claims. Jn. 2:1-11 tells of Christ’s first miracle. Jn. 20:30-31 reflects on Christ’s miracles as having the specific purpose of creating faith in him. This amounts to a confirmation of the message he preached regarding his saving death. In Mk. 16:17-20 Jesus told his apostles that miracles would accompany their work and the end of the reading says these miracles confirmed their word, the covenant. In Jn. 14:16-18, 26, Jn. 15:26-27, Jn. 16:13-14, etc., Jesus told his apostles the Spirit would come in his name to reveal the remainder of the covenant to them and confirm this covenant. Heb. 2:3-4 reflects on the role Spirit powered miracles played in confirming the new covenant word of the early church. Though this confirmation would continue until the complete revelation of the covenant, the word (I Cor. 13:8-13), a great concentration of it was accomplished with the Jews during the ministry of Christ and the early ministry of the apostles. As stated earlier, the phrase "even until the consummation" may apply to this confirmation work as well as the other events predicted. That being said, there still should be something significant happen at the end of the last "week" of the prophecy. Again, using the starting date of 457 BC and counting forward through the last seven (490 years) brings us to 33 AD. Christ’s ministry began in 26 AD. He died in 30 AD, at which time the apostles began their work of preaching the covenant with the work of the Comforter Christ promised. One interesting possibility is the dispersion of the church in Acts 8:1f. Many chronologies place this dispersion around 33 AD. A major focus of the seventy weeks is Jerusalem and the temple. Until Acts 8 a majority of the gospel work was done in and around Jerusalem. From that point forward the gospel spread throughout Judaea, Samaria, and ultimately to the whole world. Since the seventy sevens concerns itself largely with Jerusalem, it seems fitting the 490 year period would end when the gospel broke out from Jerusalem and moved on to the rest of the world. It could be the conversion of Cornelius came this early, though most chronologies place it about four years later. The events of Acts 10 would be a tenable end of the seventy sevens as this was when the gospel moved beyond the Jewish nation and into the Gentile world. However, most chronologies place Acts 10 about four years later than where we have the 490 years ending. Therefore, Acts 8 seems to be the more logical end to the 490 years.

B. In the midst of the last seven years Messiah would cause the sacrifices to cease. As we have noted, the last seven year period begins with Christ’s ministry. His ministry lasted for about three and a half years, ending with his death. This, of course, brings us to the middle of the last seven year period. In what way would his death relate to the end of sacrifices? When Christ died that brought an end to the Mosaic system, including the sacrificial system. See Col. 2:14, Heb. 7:12-28, Heb. 9:8-17 and Heb. 10:7-18. Note especially Heb. 10:18 which speaks of the sin offering (sacrifices) being no more. This was before 70 AD and Jews were still killing animals in the temple, but God no longer regarded these sacrifices. In this way, Christ caused the sacrifices to cease in 30 AD by his death on the cross.

C. Last, he says for the overspreading of abominations he would make the city and the temple desolate. The translation of the phrase "for the overspreading of abomination" appears to be difficult and has rendered the exact meaning of the "abomination" difficult to determine. Christ refers to the "abomination" in Mt. 24:15, Mk. 13:14 and Lk. 21:20. Luke’s record gives us the critical clue. Matthew and Mark record Christ making the destruction of Jerusalem and the abomination of desolation a reference to our present text. Luke substitutes "abomination" with the Roman army surrounding Jerusalem. The abomination then, is the Roman army and their standard (flag) seen from the temple or the city. When this appeared, it was a sign the Roman army was about to make its move to destroy the city. There is no hint here this must be accomplished within the 490 years. It says the desolation of Jews would drag on till the consummation of the vision and the things God had determined would happen to the Jews would be poured out on them. Thus, as noted earlier, the final destruction of Jerusalem would happen some time after the 490 year period. On the idea of Jerusalem being desolated, see Mt. 23:34-38. Regarding the Romans surrounding Jerusalem and destroying it, see Lk. 19:41-44.

D. Consider these thoughts on the above noted phrase "even until the consummation". To this portion of the verse we offer the following as a possible interpretation. The passage lists several things that are to happen in connection to the 490 years. Among these, the abominable Roman army making the Jews desolate and the determined calamities being poured out on those desolated. The ending of the sacrifices is said to happen in the midst of this last period of 7 years. The covenant will be confirmed during that same 7 year period. It seems possible the phrase "even until the consummation" stretches the time element of these events down to the very end. In other words, the bulk of the covenant confirmation would happen in that last "week", but it would continue until the end of the vision, until 70 AD. Christ’s death would cause God to no longer regard the Mosaic sacrifices, but the physical end of those sacrifices would come in 70 AD. Many calamities would come on the Jews at the hands of the Romans, but the destruction would be brought to its apex in the 70 AD destruction of Jerusalem. If all this is true, the basic elements of the prophecy would come to pass within 490 years, but the termination of these events would be accomplished by 70 AD. This prospect is especially intriguing in regards to the confirmation of the covenant, miracles. This would have the text saying an important amount of the miraculous confirmation would be accomplished by 33 AD and that miraculous work would be completed by 70 AD. Compare this with Mic. 7:15 where the showing of marvelous (miraculous) things would be according to the days he led them out of Egypt, 40 years. The church started in 30 AD. If Mic. 7:15 anticipates miracles would last in the church the same amount of time Israel wandered in the wilderness, 40 years, then miracles were to end by 70 AD. Add to this the promise of the Spirit in Joel 2:28-31. The text describes his miraculous work and then speaks of the sun being darkened, the moon turning to blood and stars falling or ceasing to give light. By all accounts, this is the language of destruction. Compare with destruction of Babylon in Isa. 13:1-10. Jesus used the same kind of language to describe the 70 AD destruction of Jerusalem in Mt. 24:29, Mk. 13:24-25 and Lk. 21:25. In other words, Joel is saying the Spirit would come, bringing miracles, then Jerusalem would be destroyed in 70 AD. We have already noted above the confirmation of the word would continue until that word was completely revealed. We believe John’s last writings could have been accomplished by 69 AD, not in 96 AD as many suppose. This would have the last of New Testament scripture written by 70 AD at which time miracles were to cease. This works out to be an interesting parallel with the above noted understanding of this portion of Daniel’s prophecy.