ESV Global Study Bible :: Footnotes for Daniel 9

Dan. 9:1–27 While reading the book of Jeremiah and realizing that the “seventy years” (v. 2) are almost over (see Jer. 29:10), Daniel turns to God in prayer, seeking mercy for Jerusalem. The angel Gabriel appears to him (Dan. 9:21) and explains that another period of 70 “sevens” is at hand for God’s people. The name Yahweh (represented by Lord, in small capital letters), not used elsewhere in Daniel, is used seven times in this chapter, emphasizing God’s covenantal relationship to his people. This vision occurs in Darius’s first year (539 b.c.), about 11 years after the one in ch. 8. Daniel appears to be over 80 years old. On the identity of Darius the Mede, see note on 5:30–31.

Dan. 9:1–19 Daniel knows why the exile came upon the Jewish people, and he confesses his own and his people’s sins and prays for forgiveness and mercy.

Dan. 9:2 Some interpreters understand the seventy years to extend from 605 b.c. to the first return of the exiles in 538, following Cyrus’s decree allowing the Jews to return. Others suggest that the 70 years extend from 586 b.c., when Nebuchadnezzar destroyed Jerusalem, to 515, when the rebuilding of the temple was completed under Zerubbabel. Jeremiah 29:10–14 suggests that at the end of the 70 years Israel will pray to God and he will hear them. This passage may suggest a time when the temple is complete and is being used for prayer. Both interpretations are reasonable, but Daniel appears to be suggesting the first interpretation. At the end of the 70 years Babylon will be punished, which fits well with the events of 539 b.c.

Dan. 9:3 Daniel began to pray for the restoration of God’s people to their land. Daniel also fasted and put on sackcloth and ashes.

Dan. 9:4 Daniel’s prayer begins with praise of God’s power and justice. Daniel pleads with God to show grace to his people.

Dan. 9:11 Under the terms of the Sinai covenant, the unfaithfulness that Daniel confesses in vv. 5–11 would result in the exile of God’s people from the Land of Promise. Yet when his people repented of their sins, the Lord would gather them again to the land.

Dan. 9:17 Daniel asked the Lord to show favor to his sanctuary and to end the exile, thus honoring his own name.

Dan. 9:20–27 The angel Gabriel, first seen in ch. 8, appears to Daniel and reveals that there is more to come. This is clear proof that Daniel’s prayer has been heard and his request for favor has been honored by the Lord.

Dan. 9:24–27 There are many suggested interpretations of the seventy weeks, but there are three main views: (1) the passage refers to events surrounding Antiochus IV Epiphanes (175–164 b.c.); (2) the 70 sevens are to be understood figuratively; and (3) the passage refers to events around the time of Christ. Most scholars understand the 70 “sevens” to be made up of 70 periods of seven years, or 490 years, but they apply these years to different periods of time. (See diagram.) In any case, the important point is that God has appointed a certain amount of time until the end of his people’s suffering, and thus they should not lose heart.

Dan. 9:24 Gabriel says Daniel’s requests for his people and city will be answered. Cyrus fulfilled this when he allowed the Jews to return home. Gabriel also explains when Jerusalem will be completely cleansed. The transgression, sin, and iniquity that had led God to abandon Israel will ultimately be atoned for. God will bring everlasting righteousness, making his people into a holy nation. Because of their past neglect of the prophets’ words, the Lord will seal their words as an ancient document writer might seal a letter. God will stamp the words of the prophets as authentic expressions of his mind through their fulfillment. To anoint a most holy place might refer to the sanctuary in Jerusalem and its reconsecration by Judas Maccabeus in 164 b.c. Or, it might refer to the “anointing” of the heavenly most holy place by Christ when he died. The Lord was committed to bring in the promised new covenant of Jer. 31:31–33.

Dan. 9:25–26 The promised restoration of God’s people and sanctuary will come in three stages. The first seven periods of sevens will run from the issuing of the decree to restore and rebuild Jerusalem to the time when that rebuilding is complete. This period of restoration will be a time of trouble, as will the subsequent sixty-two periods of sevens after the city had been rebuilt. The messianic ruler will make his appearance at the end of these 69 sevens. Even the appearing of this anointed one, a prince, will not immediately usher in the peace and righteousness that Jer. 31:31–33 anticipated. Instead, the anointed one will himself be cut off, leaving him with nothing, surely a reference to the crucifixion of Christ. After the cutting off of the anointed one, the people of the prince who is to come will destroy Jerusalem and its sanctuary. Many commentators understand this “coming prince” as a reference to the Roman general Titus, whose army destroyed Jerusalem in a.d. 70, or as a reference to a future antichrist. Other interpreters understand him to be the same “anointed prince” anticipated in Dan. 9:25. This person is addressed as “anointed one,” where the focus is on his priestly work of offering himself as a sacrifice, and as a “ruler” whose people fail to submit to his rule. The principal cause of the destruction of the city and temple of Jerusalem in a.d. 70 was the transgression of God’s people in rejecting the Messiah that God had sent to them (Luke 19:41–44).

Dan. 9:27 he shall put an end to sacrifice and offering. In one interpretation, this refers to Christ’s atonement. With the death of Jesus on the cross, the atoning sacrifices of the OT were abolished. In another interpretation, if “the prince who is to come” (v. 26) is not the Messiah but an opponent of God’s people, then “he shall put an end to sacrifice and offering” means he will destroy the temple, and thus the prediction refers to the destruction of Jerusalem. A third interpretation argues that this will be fulfilled at the end of the church age, during the great tribulation. The final part of v. 27 is extremely difficult to translate. Literally, it reads, “In the middle of that seven, he will put an end to sacrifice and offering, and on account of the extremity [or “wing”] of abominations that cause desolation, until the end that has been decreed, it will be poured out unto desolation.” On the connection of abominations and makes desolate, see note on 11:31–32.