Daniel 9 (NET)

Daniel Prays for His People

1 In the first year of Darius1 son of Ahasuerus,2 who was of Median descent and who had been3 appointed king over the Babylonian4 empire – 2 in the first year of his reign5 I, Daniel, came to understand from the sacred books6 that, according to the word of the LORD7 disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem8 were seventy in number. 3 So I turned my attention9 to the Lord God10 to implore him by prayer and requests, with fasting, sackcloth, and ashes.11 4 I prayed to the LORD my God, confessing in this way:

“O Lord,12 great and awesome God who is faithful to his covenant13 with those who love him and keep his commandments, 5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 6 We have not paid attention to your servants the prophets, who spoke by your authority14 to our kings, our leaders, and our ancestors,15 and to all the inhabitants16 of the land as well.

7 “You are righteous,17 O Lord, but we are humiliated this day18 – the people19 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 8 O LORD, we have been humiliated20 – our kings, our leaders, and our ancestors – because we have sinned against you. 9 Yet the Lord our God is compassionate and forgiving,21 even though we have rebelled against him. 10 We have not obeyed22 the LORD our God by living according to23 his laws24 that he set before us through his servants the prophets.

11 “All Israel has broken25 your law and turned away by not obeying you.26 Therefore you have poured out on us the judgment solemnly threatened27 in the law of Moses the servant of God, for we have sinned against you.28 12 He has carried out his threats29 against us and our rulers30 who were over31 us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify32 the LORD our God by turning back from our sin and by seeking wisdom33 from your reliable moral standards.34 14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just35 in all he has done,36 and we have not obeyed him.37

15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power38 and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly. 16 O Lord, according to all your justice,39 please turn your raging anger40 away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

17 “So now, our God, accept41 the prayer and requests of your servant, and show favor to42 your devastated sanctuary for your own sake.43 18 Listen attentively,44 my God, and hear! Open your eyes and look on our desolated ruins45 and the city called by your name.46 For it is not because of our own righteous deeds that we are praying to you,47 but because your compassion is abundant. 19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.”48

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain49 – 21 yes, while I was still praying,50 the man Gabriel, whom I had seen previously51 in a vision, was approaching me in my state of extreme weariness,52 around the time of the evening offering. 22 He spoke with me, instructing me as follows:53 “Daniel, I have now come to impart understanding to you. 23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight.54 Therefore consider the message and understand the vision:55

24 “Seventy weeks56 have been determined

concerning your people and your holy city

to put an end to57 rebellion,

to bring sin58 to completion,59

to atone for iniquity,

to bring in perpetual60 righteousness,

to seal up61 the prophetic vision,62

and to anoint a most holy place.63

25 So know and understand:

From the issuing of the command64 to restore and rebuild

Jerusalem65 until an anointed one, a prince arrives,66

there will be a period of seven weeks67 and sixty-two weeks.

It will again be built,68 with plaza and moat,

but in distressful times.

26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing.69

As for the city and the sanctuary,

the people of the coming prince will destroy70 them.

But his end will come speedily71 like a flood.72

Until the end of the war that has been decreed

there will be destruction.

27 He will confirm a covenant with many for one week.73

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing74 of abominations will come75 one who destroys,

until the decreed end is poured out on the one who destroys.”

19:1sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486 B.C.). Others have maintained instead that this name is a reference to the Persian governor Gubaru. Still others understand the reference to be to the Persian king Cyrus (cf. 6:28, where the vav (ו) may be understood as vav explicativum, meaning “even”). Under either of these latter two interpretations, the first year of Darius would have been ca. 538 B.C. Daniel would have been approximately eighty-two years old at this time. 29:1tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.” 39:1tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil. 49:1tn Heb “was made king over the kingdom of the Chaldeans.” 59:2tc This phrase, repeated from v. 1, is absent in Theodotion. 69:2tn The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to. 79:2sn The tetragrammaton (the four Hebrew letters which constitute the divine Name, YHWH) appears eight times in this chapter, and nowhere else in the book of Daniel. 89:2map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 99:3tn Heb “face.” 109:3tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim). 119:3sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition. 12??tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay). 13??tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys. 149:6tn Heb “in your name.” Another option is to translate, “as your representatives.” 159:6tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors. 169:6tn Heb “people.” 179:7tn Heb “to you (belongs) righteousness.” 189:7tn Heb “and to us (belongs) shame of face like this day.” 199:7tn Heb “men.” 209:8tn Heb “to us (belongs) shame of face.” 219:9tn Heb “to the Lord our God (belong) compassion and forgiveness.” 229:10tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”). 239:10tn Heb “to walk in.” 249:10tc The LXX and Vulgate have the singular. 259:11tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law. 269:11tn Heb “by not paying attention to your voice.” 279:11tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community. 289:11tn Heb “him.” 299:12tn Heb “he has fulfilled his word(s) which he spoke.” 309:12tn Heb “our judges.” 319:12tn Heb “who judged.” 329:13tn Heb “we have not pacified the face of.” 339:13tn Or “by gaining insight.” 349:13tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11. 359:14tn Or “righteous.” 369:14tn Heb “in all his deeds which he has done.” 379:14tn Heb “we have not listened to his voice.” 389:15tn Heb “with a powerful hand.” 399:16tn Or “righteousness.” 409:16tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”). 419:17tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively. 429:17tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19. 439:17tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19. 449:18tn Heb “turn your ear.” 459:18tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns. 469:18tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12. 479:18tn Heb “praying our supplications before you.” 489:19tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18. 499:20tn Heb “the holy mountain of my God.” 509:21tn Heb “speaking in prayer.” 519:21tn Heb “in the beginning.” 529:21tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB. 539:22tn Heb “he instructed and spoke with me.” The expression is a verbal hendiadys. 549:23tn Or “a precious treasure”; KJV “greatly beloved”; NASB, NIV “highly esteemed.” 559:23tn This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”). 569:24tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years. 579:24tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision. 589:24tc The present translation reads the Qere (singular), rather than the Kethib (plural). 599:24tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed. 609:24tn Or “everlasting.” 619:24sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44. 629:24tn Heb “vision and prophecy.” The expression is a hendiadys. 639:24tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people. 649:25tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV). 659:25map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 669:25tn The word “arrives” is added in the translation for clarification. 679:25tn Heb “sevens” (also later in this line and in v. 26).sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation. 689:25tn Heb “it will return and be built.” The expression is a verbal hendiadys. 699:26sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended. 709:26tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.” 719:26tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity. 729:26sn Flood here is a metaphor for sudden destruction. 739:27tn Heb “one seven” (also later in this line). 749:27tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear. 759:27tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.