Exposition of Daniel Chapter Nine Prophecy
Daniel chapter 9 presents a pivotal moment in the prophet's life, marked by fervent prayer and a profound angelic revelation concerning the future of Israel and the coming Messiah. The chapter opens with Daniel reflecting on the prophecies of Jeremiah, specifically the seventy years of desolation for Jerusalem [5, 9]. This understanding prompts Daniel to engage in a deep prayer of confession and supplication on behalf of his people, acknowledging their sins and God's righteous judgment, while also pleading for divine mercy and the restoration of Jerusalem [4, 5, 6, 7].
The setting for this vision is "the first year of Darius the Mede," who had recently become king of the Chaldeans after the conquest of Babylon [8]. Daniel, though engaged in the king's service, prioritized his communion with God, acting as a mouthpiece for the church and receiving divine oracles concerning the days of the Messiah [8].
Daniel's Prayer of Confession and Supplication
Daniel's prayer, recorded in Daniel 9:4-19, is a model of intercession. He begins by addressing God with reverence, acknowledging Him as "the great and awesome God, who keeps His covenant and extends lovingkindness to those who love Him and keep His commandments" [6]. This opening sets the tone for a prayer that is both humble and confident in God's character.
A significant portion of Daniel's prayer is dedicated to a detailed confession of sin. He identifies himself with his countrymen, taking their place in confessing the collective transgressions of Israel [6]. Daniel admits that "we have sinned, committed iniquity, acted wickedly, and rebelled, even turning aside from Your commandments and ordinances" (Daniel 9:5). This confession extends to the kings, princes, and people of the land, acknowledging their widespread disobedience [7]. The prophet emphasizes that they had not listened to God's servants, the prophets, who spoke in His name to their kings, princes, and ancestors (Daniel 9:6).
Daniel's prayer highlights God's justice in their calamities, stating, "Righteousness belongs to You, O Lord, but to us open shame, as it is this day—to the men of Judah, the inhabitants of Jerusalem, and all Israel, those who are nearby and those who are far away in all the countries to which You have driven them, because of their unfaithfulness which they have committed against You" (Daniel 9:7). He further affirms that "to the Lord our God belong compassion and forgiveness, for we have rebelled against Him" (Daniel 9:9). This recognition of God's compassion and forgiveness, despite their rebellion, is a crucial element of his plea [1].
The prayer continues with a lament over the fulfillment of the curses written in the Law of Moses, which had been poured out upon them because of their sin (Daniel 9:11-12). Daniel acknowledges that God had brought great calamity upon Jerusalem, such as had never occurred under the whole heaven (Daniel 9:12). Despite these judgments, the people had not sought the Lord their God or turned from their iniquity (Daniel 9:13).
In his supplication, Daniel appeals to God's great compassion and righteous acts, asking Him to turn away His anger and wrath from Jerusalem, His holy mountain (Daniel 9:16). He pleads for God to look upon their desolation and the desolation of the city that bears His name, not based on their own righteousness, but on God's abundant compassion (Daniel 9:18). The prayer culminates in an earnest plea: "O Lord, hear! O Lord, forgive! O Lord, listen and take action! For Your own sake, O my God, do not delay, because Your city and Your people are called by Your name" (Daniel 9:19).
The Prophecy of the Seventy Weeks
While Daniel was still praying, the angel Gabriel was sent to him, arriving "about the time of the evening offering" (Daniel 9:20-21). Gabriel informs Daniel that he has come to give him insight and understanding (Daniel 9:22). The angel then delivers the famous prophecy of the "seventy weeks," a period of time that would elapse from the decree to rebuild Jerusalem to the coming of the Messiah [5].
The prophecy states: "Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place" (Daniel 9:24). This verse outlines six significant accomplishments that will occur within this period, focusing on the resolution of sin and the establishment of righteousness.
Gabriel then breaks down the seventy weeks into three distinct periods:
- Seven weeks (49 years): "Know therefore and understand that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress" (Daniel 9:25). This initial period of seven weeks, or 49 years, is understood by many interpreters to refer to the time required for the rebuilding of Jerusalem [5].
- Sixty-two weeks (434 years): Following the seven weeks, there will be sixty-two weeks, totaling 434 years, leading up to the "Messiah the Prince" (Daniel 9:25). This period, combined with the initial seven weeks, totals 69 weeks (483 years) until the Messiah.
- One week (7 years): After the sixty-two weeks, "the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined" (Daniel 9:26). This verse describes events occurring after the 69 weeks, including the cutting off of the Messiah and the destruction of Jerusalem and the temple.
The final "one week" is further elaborated: "And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate" (Daniel 9:27). This verse speaks of a covenant made for one week, with sacrifices and offerings ceasing in the middle of that week, and the appearance of an "abomination of desolation."
Interpretations and Significance
The prophecy of the seventy weeks in Daniel 9 is one of the most debated and significant passages in biblical prophecy. Adam Clarke notes that this prophecy was "most exactly fulfilled" [5]. The "Messiah the Prince" is widely understood to refer to Jesus Christ, and His "cutting off" to His crucifixion [5]. The destruction of the city and sanctuary is typically linked to the Roman destruction of Jerusalem in 70 AD, as recorded by Josephus [2].
Different traditions interpret the timing and nature of the final "one week" (the 70th week) in various ways. Some view it as a continuous period with the preceding 69 weeks, while others see a gap between the 69th and 70th weeks. The "prince who is to come" and the "one who makes desolate" are often interpreted as referring to an antichrist figure who will appear in the end times.
Matthew Henry highlights that Daniel's prayer and the subsequent angelic answer not only assured the Jews of their speedy release from captivity but also informed him "concerning the redemption of the world by Jesus Christ (of which that was a type)" [4]. The prophecy thus connects the immediate historical context of Israel's return from exile to the broader redemptive plan culminating in the Messiah.
The chapter underscores the importance of prayer, particularly intercessory prayer rooted in an understanding of God's word and a confession of sin [6, 7]. Daniel's example demonstrates that even those in positions of worldly authority can best discharge their duties by maintaining communion with heaven [3, 8]. The detailed nature of the prophecy also emphasizes God's sovereign control over history and His faithfulness to His covenant promises, even amidst human failure and judgment.
Sources
- Treasury of Scripture Knowledge “Daniel 9:9 cross-references: Exodus 34:6, Numbers 14:18, 2 Samuel 24:14, Nehemiah 9:17, Nehemiah 9:26, Nehemiah 9:31, Psalms 62:12, Psalms 86:5, Psalms 86:15, Psalms 106:43, Psalms 130:4, Psalms 130:7, Psalms 145:8, Isaiah 55:7, Isaiah 63:7, Jeremiah 14:7, Lamentations 3:22, Ezekiel 20:8, Ezekiel 20:13, Daniel 9:5, Daniel 9:7, Jonah 4:2, Micah 7:18, Ephesians 1:6, Ephesians 2:4”
- Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 9, section 9: to support them.”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 8:27: I . . . was sick--through grief at the calamities coming on my people and the Church of God (compare Psa 102:14). afterward I . . . did the king's business--He who holds nearest communion with heaven can best discharge the duties of common life. none understood it--He had heard of kings, but knew not their names; He foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God [JEROME]. The world powers here recede from view; Israel, and the salvation by Messiah ”
- Daniel (Nonconformist/Puritan) “Matthew Henry on Daniel 9 (introduction): In this chapter we have, I. Daniel's prayer for the restoration of the Jews who were in captivity, in which he confesses sin, and acknowledges the justice of God in their calamities, but pleads God's promises of mercy which he had yet in store for them (v. 1-19). II. An immediate answer sent him by an angel to his prayer, in which, 1. He is assured of the speedy release of the Jews out of their captivity (Dan 9:20-23). And, 2. He is informed concerning the redemption of the world by Jesus Christ (of which that was a type), what should be the nature of ”
- Daniel (Methodist/Wesleyan) “Adam Clarke on Daniel 9 (introduction): Daniel, understanding from the prophecies of Jeremiah that the seventy years' captivity was now terminating, pours out his soul in fervent prayer to God, and earnestly supplicates pardon and restoration for his captive people, Dan 9:1-12. When thus supplicating God in behalf of Israel, the angel Gabriel is sent to inform him of the seventy prophetic weeks, or four hundred and ninety natural years, which should elapse from the date of the edict to rebuild Jerusalem and the temple to the death of the Messiah, Dan 9:20-27; a prophecy most exactly fulfilled ”
- Daniel (Presbyterian) “Jamieson, Fausset & Brown on Daniel 9:4: my confession--according to God's promises in Lev 26:39-42, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare Deu 30:1-5; Jer 29:12-14; Jam 4:10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (Psa 102:13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with”
- Daniel (Baptist/Reformed) “John Gill on Daniel 9 (introduction): INTRODUCTION TO DANIEL 9 This chapter contains a prayer of Daniel, and the answer to it. The time, occasion, and manner of his prayer, or circumstances of it, are observed, Dan 9:1, the parts of it, an address unto God, under various suitable epithets and characters, Dan 9:4 confession of sin, of his own, of the inhabitants of the land, kings, princes, and people, which are largely dwelt upon and exaggerated, Dan 9:5 and petitions for mercy, Dan 9:16, then the answer follows; the time when it was ordered and given, and the person by whom it was sent, are”
- Daniel (Nonconformist/Puritan) “Matthew Henry on Daniel 9:1: We left Daniel, in the close of the foregoing chapter, employed in the king's business; but here we have him employed in better business than any king had for him, speaking to God and hearing from him, not for himself only, but for the church, whose mouth he was to God, and for whose use the oracles of God were committed to him, relating to the days of the Messiah. Observe, 1. When it was that Daniel had this communion with God (Dan 9:1), in the first year of Darius the Mede, who was newly made king of the Chaldeans, Babylon being conquered by him and his nephew, o”
- Daniel (Methodist/Wesleyan) “Adam Clarke on Daniel 9:2: I Daniel understood by books - The prophecy referred to here is found Jer 25:12; Jer 29:10. The people must have been satisfied of the Divine inspiration of Jeremiah, or his prophecies would not have been so speedily collected nor so carefully preserved. It appears that there was a copy of them then in Daniel's hands.”