2 in the first year of his reign I, Daniel, understood by the books the number of the years about which Yahweh’s word came to Jeremiah the prophet for the accomplishing of the desolations of Jerusalem, even seventy years.
3 I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes.
4 I prayed to Yahweh my God, and made confession, and said, “Oh, Lord, the great and dreadful God, who keeps covenant and loving kindness with those who love him and keep his commandments,
5 we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from your precepts and from your ordinances.
6 We haven’t listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land.
7 “Lord, righteousness belongs to you, but to us confusion of face, as it is today; to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, who are near and who are far off, through all the countries where you have driven them, because of their trespass that they have trespassed against you.
8 Lord, to us belongs confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against you.
9 To the Lord our God belong mercies and forgiveness, for we have rebelled against him.
10 We haven’t obeyed Yahweh our God’s voice, to walk in his laws, which he set before us by his servants the prophets.
11 Yes, all Israel have transgressed your law, turning aside, and not obeying your voice. “Therefore the curse and the oath written in the law of Moses the servant of God has been poured out on us, for we have sinned against him.
12 He has confirmed his words, which he spoke against us and against our judges who judged us, by bringing on us a great evil; for under the whole sky, such has not been done as has been done to Jerusalem.
13 As it is written in the law of Moses, all this evil has come on us. Yet we have not entreated the favor of Yahweh our God, that we should turn from our iniquities and have discernment in your truth.
14 Therefore Yahweh has watched over the evil, and brought it on us; for Yahweh our God is righteous in all his works which he does, and we have not obeyed his voice.
15 “Now, Lord our God, who has brought your people out of the land of Egypt with a mighty hand, and have gotten yourself renown, as it is today, we have sinned. We have done wickedly.
16 Lord, according to all your righteousness, please let your anger and your wrath be turned away from your city Jerusalem, your holy mountain; because for our sins and for the iniquities of our fathers, Jerusalem and your people have become a reproach to all who are around us.
17 “Now therefore, our God, listen to the prayer of your servant and to his petitions, and cause your face to shine on your sanctuary that is desolate, for the Lord’s sake.
18 My God, turn your ear and hear. Open your eyes and see our desolations, and the city which is called by your name; for we do not present our petitions before you for our righteousness, but for your great mercies’ sake.
19 Lord, hear. Lord, forgive. Lord, listen and do. Don’t defer, for your own sake, my God, because your city and your people are called by your name.”
20 While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my God for the holy mountain of my God—
21 yes, while I was speaking in prayer—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 offering.
22 He instructed me and talked with me, and said, “Daniel, I have now come to give you wisdom and understanding.
23 At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.
24 “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy.
25 “Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times.
26 After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.
27 He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Augustine of Hippo354–430Early church, WestThe City of God · on Daniel 9:24–26Daniel even defined the time when Christ was to come and suffer by the exact date. It would take too long to show this by computation, and it has been done often by others before us.
Daniel even defined the time when Christ was to come and suffer by the exact date. It would take too long to show this by computation, and it has been done often by others before us.
Augustine of Hippo, The City of God, City of God 18.34; translated by Marcus Dods, as revised for the Nicene and Post-Nicene Fathers, first series, vol. 2 (New York, 1887); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Daniel 9:18As for the following expression, The people pour down their prayers before God, Scripture seems in some degree at variance with itself, through the frequent use of a different metaphor, representing prayers as raised towards heaven. … Each of these expressions is equally suitable, because, as we said yesterday, both repentance and faith ought to be united in our prayers. But repentance throws men downwards, and faith raises them upwards again. … Christ sets before us a picture of this kind in the character of the publican, who beats on his breast and begs for pardon with a dejected countenance. (Luke 18:13.) Thus also the sons of God throw down their prayers in that spirit of humility which springs from penitence. Then they raise their prayers by faith for when God invites them to himself, and gives them the witness to his propitious disposition, they raise themselves up and overtop the clouds, yea, even heaven itself.
As for the following expression, The people pour down their prayers before God, Scripture seems in some degree at variance with itself, through the frequent use of a different metaphor, representing prayers as raised towards heaven. … Each of these expressions is equally suitable, because, as we said yesterday, both repentance and faith ought to be united in our prayers. But repentance throws men downwards, and faith raises them upwards again. … Christ sets before us a picture of this kind in the character of the publican, who beats on his breast and begs for pardon with a dejected countenance. (Luke 18:13.) Thus also the sons of God throw down their prayers in that spirit of humility which springs from penitence. Then they raise their prayers by faith for when God invites them to himself, and gives them the witness to his propitious disposition, they raise themselves up and overtop the clouds, yea, even heaven itself.
John Calvin, Commentaries, on 9:18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Daniel 9:2–3Though Daniel was himself a great prophet, and one that was well acquainted with the visions of God, yet he was a diligent student in the scripture, and thought it no disparagement to him to consult Jeremiah's prophecies. He was a great politician, and prime-minister of state to one of the greatest monarchs upon earth, and yet could find both heart and time to converse with the word of God. The greatest and best men in the world must not think themselves above their Bibles. … Note, God's promises are intended, not to supersede, but to excite and encourage, our prayers; and, when we see the day of the performance of them approaching, we should the more earnestly plead them with God and put them in suit.
Though Daniel was himself a great prophet, and one that was well acquainted with the visions of God, yet he was a diligent student in the scripture, and thought it no disparagement to him to consult Jeremiah's prophecies. He was a great politician, and prime-minister of state to one of the greatest monarchs upon earth, and yet could find both heart and time to converse with the word of God. The greatest and best men in the world must not think themselves above their Bibles. … Note, God's promises are intended, not to supersede, but to excite and encourage, our prayers; and, when we see the day of the performance of them approaching, we should the more earnestly plead them with God and put them in suit.
Matthew Henry, Commentary on the Whole Bible, on 9:1–3; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Daniel 9:24–25But, whatever uncertainty we may labour under concerning the exact fixing of these times, there is enough clear and certain … It did serve them to raise and support the expectations of believers. There were general promises of the coming of the Messiah made to the patriarchs; the preceding prophets had often spoken of him as one that should come, but never was the time fixed for his coming until now. And, though there might be so much doubt concerning the date of this reckoning that they could not ascertain the time just to a year, yet by the light of this prophecy they were directed about what time to expect him. And we find, accordingly, that when Christ came he was generally looked for as the consolation of Israel, and redemption in Jerusalem by him, Luk 2:25, Luk 2:38.
But, whatever uncertainty we may labour under concerning the exact fixing of these times, there is enough clear and certain … It did serve them to raise and support the expectations of believers. There were general promises of the coming of the Messiah made to the patriarchs; the preceding prophets had often spoken of him as one that should come, but never was the time fixed for his coming until now. And, though there might be so much doubt concerning the date of this reckoning that they could not ascertain the time just to a year, yet by the light of this prophecy they were directed about what time to expect him. And we find, accordingly, that when Christ came he was generally looked for as the consolation of Israel, and redemption in Jerusalem by him, Luk 2:25, Luk 2:38.
Matthew Henry, Commentary on the Whole Bible, on 9:20–27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Daniel 9:21About the time - The time of the evening sacrifice was a solemn and set time of devotion. Tho' the altar was in ruins, and there was no oblation offered upon it, yet the pious Jews were daily thoughtful of the time when it should have been offered, and hoped that their prayer would be set forth before God as incense, and the lifting up of their hands, as the evening sacrifice. This was peculiarly a type of that great sacrifice, which Christ was to offer: and it was in virtue of that sacrifice, that Daniel's prayer was accepted, when he prayed for the Lord's sake.
About the time - The time of the evening sacrifice was a solemn and set time of devotion. Tho' the altar was in ruins, and there was no oblation offered upon it, yet the pious Jews were daily thoughtful of the time when it should have been offered, and hoped that their prayer would be set forth before God as incense, and the lifting up of their hands, as the evening sacrifice. This was peculiarly a type of that great sacrifice, which Christ was to offer: and it was in virtue of that sacrifice, that Daniel's prayer was accepted, when he prayed for the Lord's sake.
John Wesley, Explanatory Notes upon the Old Testament, on 9:21–23; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Daniel 9:19Thy city and thy people are called by thy name - The holy city, the city of the great King. I think it scarcely possible for any serious man to read these impressive and pleading words without feeling a measure of the prophet's earnestness.
Thy city and thy people are called by thy name - The holy city, the city of the great King. I think it scarcely possible for any serious man to read these impressive and pleading words without feeling a measure of the prophet's earnestness.
Adam Clarke, Commentary on the Holy Bible, on 9:19–20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Daniel 9:20–23whiles I was speaking--repeated in Dan 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (Isa 30:19; Isa 65:24; compare Psa 32:5). … thou art greatly beloved--literally, "a man of desires" … the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was "greatly beloved" of God.
whiles I was speaking--repeated in Dan 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (Isa 30:19; Isa 65:24; compare Psa 32:5). … thou art greatly beloved--literally, "a man of desires" … the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was "greatly beloved" of God.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:20–23; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Daniel 9:24–27From the brevity and measured form of the expression, which Auberlen designates "the lapidary style of the upper sanctuary," and from the difficulty of calculating the period named, this verse has been very variously interpreted. The interpretations may be divided into three principal classes. 1. Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ in the flesh, His death, and the destruction of Jerusalem by the Romans. 2. The majority of the modern interpreters, on the other hand, refer the whole passage to the time of Antiochus Epiphanes. 3. Finally, some of the church fathers and several modern theologians have interpreted the prophecy eschatologically, as an announcement of the development of the kingdom of God from the end of the Exile on to the perfecting of the kingdom by the second coming of Christ at the end of the days.
From the brevity and measured form of the expression, which Auberlen designates "the lapidary style of the upper sanctuary," and from the difficulty of calculating the period named, this verse has been very variously interpreted. The interpretations may be divided into three principal classes. 1. Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ in the flesh, His death, and the destruction of Jerusalem by the Romans. 2. The majority of the modern interpreters, on the other hand, refer the whole passage to the time of Antiochus Epiphanes. 3. Finally, some of the church fathers and several modern theologians have interpreted the prophecy eschatologically, as an announcement of the development of the kingdom of God from the end of the Exile on to the perfecting of the kingdom by the second coming of Christ at the end of the days.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Daniel 9
Daniel 9:2–27, World English Bible
Daniel 9 in the Bible · Told in the Story: Chapter 18, The Last Vision
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, WestThe City of God · on Daniel 9:24–26Daniel even defined the time when Christ was to come and suffer by the exact date. It would take too long to show this by computation, and it has been done often by others before us.
Augustine of Hippo, The City of God, City of God 18.34; translated by Marcus Dods, as revised for the Nicene and Post-Nicene Fathers, first series, vol. 2 (New York, 1887); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Daniel 9:18As for the following expression, The people pour down their prayers before God, Scripture seems in some degree at variance with itself, through the frequent use of a different metaphor, representing prayers as raised towards heaven. … Each of these expressions is equally suitable, because, as we said yesterday, both repentance and faith ought to be united in our prayers. But repentance throws men downwards, and faith raises them upwards again. … Christ sets before us a picture of this kind in the character of the publican, who beats on his breast and begs for pardon with a dejected countenance. (Luke 18:13.) Thus also the sons of God throw down their prayers in that spirit of humility which springs from penitence. Then they raise their prayers by faith for when God invites them to himself, and gives them the witness to his propitious disposition, they raise themselves up and overtop the clouds, yea, even heaven itself.
John Calvin, Commentaries, on 9:18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Daniel 9:2–3Though Daniel was himself a great prophet, and one that was well acquainted with the visions of God, yet he was a diligent student in the scripture, and thought it no disparagement to him to consult Jeremiah's prophecies. He was a great politician, and prime-minister of state to one of the greatest monarchs upon earth, and yet could find both heart and time to converse with the word of God. The greatest and best men in the world must not think themselves above their Bibles. … Note, God's promises are intended, not to supersede, but to excite and encourage, our prayers; and, when we see the day of the performance of them approaching, we should the more earnestly plead them with God and put them in suit.
Matthew Henry, Commentary on the Whole Bible, on 9:1–3; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Daniel 9:24–25But, whatever uncertainty we may labour under concerning the exact fixing of these times, there is enough clear and certain … It did serve them to raise and support the expectations of believers. There were general promises of the coming of the Messiah made to the patriarchs; the preceding prophets had often spoken of him as one that should come, but never was the time fixed for his coming until now. And, though there might be so much doubt concerning the date of this reckoning that they could not ascertain the time just to a year, yet by the light of this prophecy they were directed about what time to expect him. And we find, accordingly, that when Christ came he was generally looked for as the consolation of Israel, and redemption in Jerusalem by him, Luk 2:25, Luk 2:38.
Matthew Henry, Commentary on the Whole Bible, on 9:20–27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Daniel 9:21About the time - The time of the evening sacrifice was a solemn and set time of devotion. Tho' the altar was in ruins, and there was no oblation offered upon it, yet the pious Jews were daily thoughtful of the time when it should have been offered, and hoped that their prayer would be set forth before God as incense, and the lifting up of their hands, as the evening sacrifice. This was peculiarly a type of that great sacrifice, which Christ was to offer: and it was in virtue of that sacrifice, that Daniel's prayer was accepted, when he prayed for the Lord's sake.
John Wesley, Explanatory Notes upon the Old Testament, on 9:21–23; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Daniel 9:19Thy city and thy people are called by thy name - The holy city, the city of the great King. I think it scarcely possible for any serious man to read these impressive and pleading words without feeling a measure of the prophet's earnestness.
Adam Clarke, Commentary on the Holy Bible, on 9:19–20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Daniel 9:20–23whiles I was speaking--repeated in Dan 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (Isa 30:19; Isa 65:24; compare Psa 32:5). … thou art greatly beloved--literally, "a man of desires" … the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was "greatly beloved" of God.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:20–23; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Daniel 9:24–27From the brevity and measured form of the expression, which Auberlen designates "the lapidary style of the upper sanctuary," and from the difficulty of calculating the period named, this verse has been very variously interpreted. The interpretations may be divided into three principal classes. 1. Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ in the flesh, His death, and the destruction of Jerusalem by the Romans. 2. The majority of the modern interpreters, on the other hand, refer the whole passage to the time of Antiochus Epiphanes. 3. Finally, some of the church fathers and several modern theologians have interpreted the prophecy eschatologically, as an announcement of the development of the kingdom of God from the end of the Exile on to the perfecting of the kingdom by the second coming of Christ at the end of the days.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.