what does daniel 9 1 19 mean

Hengstenberg ('Christology,' 3:128) says, "There can be no doubt that motza dabar signifies the issue of the decree." ", wars and rumours of wars… but the end is not yet, v. 1. He seemed to come as the Spirit wrote, "The Lord is in His holy Temple: let all the earth keep silence before Him.". A friend and neighbor called recently to say she had suffered a stroke in one eye. Jerusalem, and Palestine as a whole, have been trodden down of all nations and will be, “until the times of the Gentiles be fulfilled” (Luke 21:24). Daniel 9:22. Zechariah 12:10; Romans 8:26), which must be sought after or elicited from within, by means of fasting, putting on mourning garments, etc. Jerome gives a fairly accurate rendering of the Massoretic. O Lord, hear and act! In addition to this contradiction of the context, this method of interpretation involves the logical inconsequence of a vacillation between the typical and the direct Messianic theory of exposition, or of an obscure intermixture of the prefigurative and the antitypical. It is left quite general; only it is definitely stated that "after the sixty-two weeks shall Messiah be cut off and shall have nothing" (N. Here the principal events are: Jerusalem a desolation; the first migration at the decree of Cyrus; the building of the temple only; interruption; Joshua and Zerubbabel; finished in eighteen years, b.c. The evil is acknowledged without any attempt at excuse or extenuation. To this it may be replied either that the 62 'weeks' are merely a broken period, not to be reckoned exactly, or that the writer of Daniel was not in a position to know the precise length of this interval. The difficulty of this view is that there is in appearance a definite starting-point given for the period named to begin. ; Deuteronomy 29:19. In this sense it occurs some fifty times in Leviticus. We differ from those expositors only in regarding the anointed one who is described as being without possessions and helpless, not directly as the Messiah, but more immediately as his type, the Jewish high priest who was killed in the course of the Antiochian persecution,—in short, in substituting the typical Messianic theory for the direct (in which we agree substantially with Füller).—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; rather, “and the people of a prince,[FN42] who shall come and end with overflowing,[FN43] shall destroy the city and the sanctuary.” The words evidently refer to a catastrophe which follows immediately on the cutting off of the anointed one. The huge Jewish communities in Egypt and Babylon, not to speak of the smaller communities scattered over every city round the basin of the Mediterranean, amply proved that. The version of the LXX. Certainly the First Book of Maccabees does not take up this part of the history, but if this Onias was murdered, and his murder so affected Jewish feeling, that it became a date of superlative interest in Jewish history—the writer would at least have referred to it. He sees that this period has been one long history of failure and rebellion. FN#59 - Luther, however, confounds Artaxerxes I, who figures in the book of Nehemiah, with Cambyses, cf. They were not to plant it, but they were only to eat that which grew wild and so forth and gather up in the sixth year. seems to have read malkoo instead of homlak—"reigned over the kingdom of the Chaldeans. 1. He had certainly ordered the return to the various cities of the images of those gods which had been brought to Babylon by Nabunahid, but there was no word of the return of the captives of Zion. The Vetus, as represented by the quotation in Tertullian, is not so close to the LXX. With a true sense of the greatness of God before his soul, Daniel at once discerns the low condition of the people. Professor Bevan is right in maintaining that, despite the accents, this clause is to be connected with the next. Of course, we know that Jesus was crucified that very week. 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. But the final upshot shall be the destruction of abomination. It is to be noted that, as Daniel's prayer was greatly confession of the sins of the people and prayer for forgiveness, the promises here are largely moral; but still the Messianic period even was not to be expected to be one in which there will be no sin—it is to be restrained. ", Jeremiah 29:1, "Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;". Between the 483 years which ended when the nation rejected the Lord of Glory and the beginning of the last seven years of the Jewish age, this last year-week is this present age, the unreckoned period of time during which God does His great work in sending forth the gospel of His grace to the Gentile nations, to gather out of them a people for His Name. Any reference of the expression to disturbances encountered in the building up of the church, or the New Test, kingdom of God, can only be admitted in a typical sense, since the primary reference of the passage is solely to Jerusalem in the period following the captivity. Nehemiah 9:17; also the combination “our kings, princes, fathers, and all the people of the land,” Daniel 9:6, which is exactly repeated in Nehemiah 9:32, and again in Nehemiah 9:34, where [as here in Daniel 9:8] “all the people of the land” is omitted, etc.). Of course he too was “a man of like passions” as we are, and as such a sinner. Psalm 118:1-29 declares, "This is the stone which was rejected by the builders, but the same has become the chief cornerstone. Anstey maintains that the point of departure for the seventy weeks is the first year of Cyrus. ).”— Spener: “Divine threatenings are recorded in order that man be deterred from sinning, and also that an evidence of God’s righteousness and truthfulness may be drawn from their realization.—Without repentance, all other means to avert the wrath of God are useless. He realized deep in his own soul, though the words had not yet been written, that “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2 Timothy 3:16). But Daniel 9:25 contains no expression, or even intimation, regarding the commencement of the Exile; and in the words of Zechariah 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. This does not refer to Jeremiah, because his prophecy referred merely to the return from Babylon, and this refers to a period which is to continue long after that. "To make an end of" in also "cause transgression to cease" This in a rendering of the Massoretic Q'ri; if the K'thib had been taken, the translation should rather have been "to seal." 2. Simeon qui Christum infantem gestavit in sinu, vidit adolescens senes, qui Maccabœum viderant. Daniel 9:3-19. This verse also has many resemblances to Jeremiah 32:20, Jeremiah 32:21. And yes, God will be righteous in His judgment. In order to justly appreciate the impressive beauty of this prayer, and to understand its plan and aim, cf. We as a nation have sinned against God. Reference.—IX:24.—Spurgeon, Sermons, vol. Daniel was himself a student of the prophetic Word. "This is the name whereby He shall be called, The Lord our Righteousness." O Lord, to us belongeth confusion of face, etc. The number seven indeed played its usual mystic part in the epoch of punishment. It cannot be decided how great the extent of this collection was. So the Lord declared that, inasmuch as they had been in the land from the time of Joshua, 490 years, and under the law God had told them that every seventh year they were to let the land rest. (d) Daniel"s supplication to God for mercy (Vv16-19). Mark 1:15; Luke 2:25; Luke 2:38), as it has since been a powerful argument to prove his actual advent at the time predicted (cf. The 'week' mentioned in this verse, is a 'week'-of-'years'. p440. (2). The last week of seven years is still future. Own Him as Redeemer and Lord and be certain of being caught up to meet Him when He comes in the clouds, before the time comes for His righteous judgment to be poured out on this poor world. ), H. Prideaux (Connections, etc. We must thus hold קֹדֶשׁ to have been the original text. From the Fall the restoration was determined (Genesis 3:15). Consider the poor publican who prayed, "God be merciful to me a sinner." Following this time of trouble God's anointed one, the Messiah, would come (seventieth week), but his people would reject him and kill him. and Zechariah ( Daniel 1:1 et seq. Daniel 9:12-13. אֲשֶׁר עָשָׂה “which he doeth,” is aorist, like Jonah 1:14 (not pret, “which he has done”).—For (rather “and”) we obeyed not his voice, i.e., despite that we obeyed not; cf. They count sixty-nine weeks of years, or 483 years, from that date to the fifteenth year of the reign of Tiberius, twenty-eight ær. 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. Now in that case it is certain that the date of this visit (“fourteen years after”) is not reckoned from that of his former visit ( Galatians 1:18), for then it would have occurred at least seventeen years (14+3) after his conversion, which would be two years more than the whole interval between this second visit and the Pentecost referred to; it Isaiah, therefore, reckoned from his conversion, which makes his journey to Damascus, on which he was converted, occur one year (15–14) after this Pentecost. On the supposition in the Book of Baruch, Jerusalem had still inhabitants, and there was still a high priest, a state of matters utterly at variance with that implied in the Book of Ezra. ], FN#44 - Keil’s interpretation is substantially like this, namely: “it is not to Him, viz, that which he must have, to be the Mashiach.’ ’], FN#45 - These latter interpretations are refuted in detail by Keil, whose objections, however, do not apply to the explanations which are suggested above. Positive wickedness, deafness to the Divine voice, neglect of plain commandments, disregard of special messengers, contempt of God's sovereign authority,—all is confessed in a spirit of candour and humility. The expression is doubtless to be explained in conformity with the similar phraseology of the verses immediately following. "We do not present our supplications before Thee for our own righteousnesses, but for Thy great mercies." They also found a prediction of the approach of the Roman army under Vespasian and Titus, in the same place. And when God makes the disposition of those particular cases, God will be absolutely fair. We suggest the following outline for the preacher, to make all clear (for detail, see the histories, secular and sacred): 1. Son of Ahashuerus — This may possibly have been a marginal note, though the versions do not indicate it. The time of the first prophecy by Jeremiah ( Jeremiah 25:11 et seq. Calov (De Septuag. ], FN#65 - On these chronological elements, see Browne’s Ordo Sæclorum, pp202,96–107. ), “desolation comes upon the horrible wing of the rebel’s host;” [Stuart, “and a waster shall be over a winged fowl of abominations,” i.e., the winged statue of Jupiter Olympius placed by Antiochus in the temple], etc.—Even until the consummation, and that determined shall be poured upon the desolate; rather, “but (only) until extirpation and judicial punishment shall be poured out upon the desolator,” i.e., the abomination of desolation shall continue only until the Divinely determined judgment shall be poured out upon the desolator. It will then be possible to render it simply by, “and on the wing, i.e., the temple,” and to regard the “desolating idolatrous abominations found on it as any symbols or utensils of idolatrous worship whatever, whether idols, altars erected to their worship, or other similar fixtures. Hebr., p211); and that the Messiah actually came at the time when Jerusalem was destroyed and the temple desolated, but as a sufferer and in disguise (Glæsener, De gemin. The time, times, and the dividing of time of Daniel 7:25 and 12:7 (representing exactly three and a half years, as is evident by a comparison with the seven times in which Nebuchadnezzar was driven out from among men) are clearly identical with the 1260 days of the Apocalypse (Revelation 11-12). Rather it understands the seventy weeks as symbolic of the era about to dawn in answer to Daniel's prayer. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. Basing his prayer on such pleas, he can definitely ask the Lord to "hear," to "forgive," to "do," and "defer not" to act on behalf of His people. The act of anointing as a sign of consecration, though applied to the tabernacle (Exodus 30:26; Exodus 40:9), to the altar (Exodus 40:10), the laver (Exodus 40:11), is never applied to the holy of holies. (4.) You remember that when Moses came to the burning bush, where God was, the Lord said, "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.". The answer would be best given by showing historically the gradual formation of the canon all the way down from Moses, and particularly that from his time even "the Scriptures" had an acknowledged existence. Prayer opens wider horizons of God's kingdom. The reader will have observed that the last clause is omitted from the LXX. The same light which lets you see sin and transgression, will let you see the covenant of God, which blots out your sin and transgression, which gives victory and dominion over it, and brings into covenant with God. It was because they sinned against a greater light. The author, whoever he was, has inadvertently betrayed himself. We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: 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. ; 23et seq, and the preceding parallels). The Romans would be so savage in their attack that they too would be punished (27; cf. Its availability; i.e. Disobedience must ever bring punishment and wrath from God. From His Word we learn how to know His purpose and how to live in this time. The princes of heaven are obliged to render Him service and reveal His will to the faithful, that they may be strengthened in faith and hope ( Hebrews 1:14).—True Christians imitate the angels, who seek to instruct each other more and more in the ways of God, till they all arrive at the unity of the faith and of the knowledge of the Son of God ( Ephesians 4:13; 1 Peter 1:12).” —Füller (see the note connected with No3). The prophet could not (he thought) have meant seventy literal years. 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. In the preceding investigation several chronological points have been partially assumed, which entire satisfaction with the results obtained would require to be fully proved. The object of those books always is the conveyance of eternal, moral, and spiritual instruction. The defences of Jerusalem, Daniel was assured, would be rebuilt, but would be rebuilt amid harassing trouble. 29, but only in Jer. 2. Von Lengerke renders it incorrectly, “I sought understanding in the books, in the number,” etc, as if הבין were here construed with בְּ, as in Daniel 9:23, and this בְּ were then dropped before the more definite מִסְפַּר. And, therefore, discovering that the end of the captivity had nearly come, he set himself to plead mightily with God that now he would turn the hand of his love upon the destroyed and desolate city of Jerusalem. In other words, Gabriel’s message is not merely an answer to Daniel’s prayer about the return from the seventy years’ captivity, but a revelation of the entire future of Israel from the end of that captivity to the end of the present age. The relationship between the present passage and Jeremiah is close; "confusion of face" occurs in Jeremiah 7:19 as well as Ezra 9:7. ], FN#39 - Keil insists that יִכָּרֶת does not necessarily denote a violent death. II. It does not signify Epiphanes’ “succession” to his predecessor Seleucus (Roesch, Maurer), nor denote the future “appearing” or mysterious presence of the New-Test antichrist, in the sense of 2 Thessalonians 2:9 (Kliefoth).—The ending of this prince “with overflowing” is probably not materially different from the “pouring out of annihilation and judicial punishment upon the desolator,” at the close of the following verse. Tertullian, in his quotation from the Vetus, shows that in this verse it follows Theodotion, or rather the version which he made his basis. des Chilias muss, I:284 et seq. 588 (the destruction of the Temple) and B.C. Daniel had been using this season to make known his request and petition to God. Daniel 11:32; Nehemiah 9:33; Psalm 145:6.—By departing from thy precepts and from thy judgments. "O Lord God, that hast brought Thy people out of the land of Egypt," &c. (Dan ).