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The Anointed One in Daniel 9:25-26 Prophecy

The prophecy in Daniel 9:25-26 speaks of an "Anointed One" whose coming and subsequent cutting off are central to a divinely ordained timeline concerning Jerusalem and its people. Daniel 9:25 states, "Know therefore and discern, that from the going out of the commandment to restore and to build Jerusalem to the Anointed One, the prince, shall be seven weeks, and sixty-two weeks: it shall be built again, with street and moat, even in troubled times" [3]. Following this, Daniel 9:26 declares, "After the sixty-two weeks the Anointed One shall be cut off, and shall have nothing: and the people of the prince who shall come shall destroy the city and the sanctuary; and its end shall be with a flood, and even to the end shall be war; desolations are determined" [1]. These verses are part of a larger prophetic vision given to Daniel, detailing a period of seventy weeks (or seventy sevens) that will bring an end to transgression, seal up sin, make atonement for iniquity, bring in everlasting righteousness, seal up vision and prophecy, and anoint a most holy place [3, 1, 2].

The immediate literary context of Daniel 9 is Daniel's prayer of confession and supplication for his people, Israel, during their exile in Babylon. Daniel has been meditating on Jeremiah's prophecy of seventy years of desolation for Jerusalem (Jeremiah 25:13, Daniel 9:1) [5]. In response to Daniel's prayer, the angel Gabriel appears to him to reveal a more extensive prophecy concerning seventy "weeks" [3]. This larger prophecy outlines a period leading to the culmination of God's redemptive plan, involving the rebuilding of Jerusalem, the appearance and death of an Anointed One, and the destruction of the city and sanctuary [3, 1]. The prophecy then extends to a final "week" involving a covenant and further desolation [2].

The term "Anointed One" is a translation of the Hebrew word Mashiach, which corresponds to the Greek Christos in the New Testament [4, 6]. In its primary sense, "anointed" refers to someone consecrated with holy oil, such as the kings of Israel (1 Samuel 2:10, 35; 12:3, 5) [4]. However, the term also refers to the expected Prince of the chosen people who would fulfill God's purposes and redeem them, a figure spoken of by Old Testament prophets [4]. This "Messiah" is identified as the "Anointed One" who is consecrated as king and prophet by God [4]. The Easton's Bible Dictionary notes that this title, "Christ," is applied to Jesus in the New Testament, signifying his anointing for his redemptive work as Prophet, Priest, and King [6]. Isaiah 61:1 and Daniel 9:24-26 are cited as prophecies referring to him as "Messiah the Prince" [6].

The prophecy in Daniel 9:25-26 presents several key interpretive challenges, particularly regarding the identity of the "Anointed One" and the precise timing of the events. The passage divides the seventy weeks into segments: seven weeks, sixty-two weeks, and then a final week [3, 1, 2]. The first period of "seven weeks, and sixty-two weeks" (totaling sixty-nine weeks) is to span from the decree to rebuild Jerusalem until the "Anointed One, the prince" [3].

One major exegetical decision revolves around the identity of the "Anointed One" who is "cut off" [1]. There are different interpretations among scholars and traditions.

One perspective, particularly prevalent in Christian interpretation, identifies the "Anointed One" with Jesus Christ. This view sees the "cutting off" as a reference to his crucifixion [9]. The Easton's Bible Dictionary explicitly states that Daniel 9:24-26 refers to Jesus as "Messiah the Prince" [6]. The Tyndale House commentary on Daniel 9:26 notes that those who see the fulfillment in Christ's time refer this prophecy to his crucifixion in AD 30 or 33 [9]. This interpretation aligns with the New Testament's portrayal of Jesus as the Messiah, the "Lord's Anointed" (Luke 9:20) [10]. The ethical qualities predicted for the godly remnant of Israel, such as those in Isaiah 42:1-4 and Zechariah 9:9, are seen as perfectly expressed in Jesus the Messiah (Matthew 11:28-30; 12:15-21; Philippians 2:1-8; 1 Peter 2:23) [7]. The Jamieson, Fausset & Brown commentary on Isaiah 42:9 suggests that "new" predictions in Isaiah refer to the Messiah [8].

Another interpretation, often found in Jewish tradition, identifies the "Anointed One" differently. Rashi, a prominent medieval Jewish commentator, interprets the "anointed one will be cut off" in Daniel 9:26 as referring to Agrippa, the king of Judea, who was slain at the time of the Temple's destruction [11]. This interpretation places the fulfillment of the prophecy within the historical context of the Roman-Jewish War and the destruction of the Second Temple.

A third view, sometimes associated with those who interpret Daniel's prophecies as primarily fulfilled in the Hellenistic period, suggests that the "Anointed One" could refer to the high priest Onias III, who was murdered in 171 BC [9]. This perspective often connects the "ruler who will arise" in Daniel 9:26 to Antiochus IV Epiphanes, who persecuted the Jewish people and desecrated the Temple between 171 and 164 BC [9].

The phrase "shall have nothing" (Daniel 9:26) also invites various interpretations. In the context of the Messiah, it can be understood as referring to his humble state, his lack of earthly possessions, or the apparent failure of his mission in the eyes of the world at the time of his death [1].

The subsequent events described in Daniel 9:26, "the people of the prince who shall come shall destroy the city and the sanctuary," are widely understood to refer to the Roman destruction of Jerusalem and the Second Temple in 70 AD [1]. This event is seen as a direct consequence of the "cutting off" of the Anointed One in the Christian interpretation, or as a separate but related historical tragedy in other views. The phrase "its end shall be with a flood, and even to the end shall be war; desolations are determined" emphasizes the severity and lasting impact of this destruction [1].

The prophecy's function in tradition has been significant. For Christians, Daniel 9:24-27 is a cornerstone text for understanding the timing and nature of the Messiah's first coming and his atoning work. It provides a chronological framework that many believe points directly to Jesus Christ. The precision of the "seventy weeks" prophecy has been a subject of intense study, with various calculations attempting to align the prophetic timeline with historical events, particularly the decree to rebuild Jerusalem and the crucifixion of Jesus.

The "commandment to restore and to build Jerusalem" (Daniel 9:25) is another point of discussion, as there were several decrees related to Jerusalem's rebuilding after the Babylonian exile. Identifying the specific decree that initiates the prophetic clock is crucial for chronological calculations.

Sources

  1. Daniel “After the sixty-two weeks the Anointed One shall be cut off, and shall have nothing: and the people of the prince who shall come shall destroy the city and the sanctuary; and its end shall be with a flood, and even to the end shall be war; desolations are determined. -- Daniel 9:26”
  2. Daniel “He shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the offering to cease; and on the wing of abominations shall come one who makes desolate; and even to the full end, and that determined, shall wrath be poured out on the desolate. -- Daniel 9:27”
  3. Daniel “Know therefore and discern, that from the going out of the commandment to restore and to build Jerusalem to the Anointed One, the prince, shall be seven weeks, and sixty-two weeks: it shall be built again, with street and moat, even in troubled times. -- Daniel 9:25”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Messiah — (anointed). This word (Mashiach) answers to the word Christ (Christos) in the New Testament, and is applicable in its first sense to any one anointed with the holy oil. The kings of Israel were called anointed, from the mode of their consecration. (1 Samuel 2:10,35; 12:3,5) etc. This word also refers to the expected Prince of the chosen people who was to complete God's purposes for them and to redeem them, and of whose coming the prophets of the old covenant in all time spoke. He was the Messiah, the Anointed, i.e. consecrated as the king and prophet by God'”
  5. Treasury of Scripture Knowledge “Daniel 5:31 cross-references: Jeremiah 25:13, Daniel 6:1, Daniel 9:1”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Christ — Anointed, the Greek translation of the Hebrew word rendered "Messiah" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him "Messiah the Prince." The Messiah is the same person as "the seed of the woman" (Gen. 3:15), "the seed of Abraham" (Ge”
  7. Zephaniah (Protestant academic) “Tyndale House on Zephaniah 3:12: 3:12 Jesus the Messiah perfectly expresses the ethical qualities predicted for the godly remnant of Israel (Isa 42:1-4; 53:3, 7-9; Zech 9:9; see Matt 11:28-30; 12:15-21; Phil 2:1-8; 1 Pet 2:23).”
  8. Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 42:9: former things--Former predictions of God, which were now fulfilled, are here adduced as proof that they ought to trust in Him alone as God; namely, the predictions as to Israel's restoration from Babylon. new--namely, predictions as to Messiah, who is to bring all nations to the worship of Jehovah (Isa 42:1, Isa 42:4, Isa 42:6). spring forth--The same image from plants just beginning to germinate occurs in Isa 43:19; Isa 58:8. Before there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells it.”
  9. Daniel (Protestant academic) “Tyndale House on Daniel 9:26: 9:26 the Anointed One (literally an anointed): Those who see the fulfillment of this passage in the time of Antiochus IV point to the murder of the high priest Onias III in 171 BC as the fulfillment of this prophecy (see study note on 11:22). Those who see the fulfillment of this passage in the time of Christ will refer this prophecy to the crucifixion of the Messiah in AD 30 or 33. • The ruler who will arise could refer to Antiochus IV, who attempted to destroy the Jewish people and their worship in the Temple between 171 and 164 BC (see 1 Maccabees 1:20-40). Man”
  10. Luke (Protestant academic) “Tyndale House on Luke 9:20: 9:20 the Messiah: The phrase could be translated “the Lord’s Anointed,” a designation for the king of Israel (1 Sam 24:6, 10; 2 Sam 19:21; Ps 2:2). David was the Lord’s anointed, as was the Messiah.”
  11. Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Daniel 9:26: the anointed one will be cut off Agrippa, the king of Judea, who was ruling at the time of the destruction, will be slain.”
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