^9:1In the first year of Darius¹ son of Ahasuerus,² who was of Median descent and who had been³ appointed king over the Babylonian⁴ empire—^9:2in 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. ^9:3So I turned my attention⁹ to the Lord God¹⁰ to implore him by prayer and requests, with fasting, sackcloth, and ashes.¹¹^9:4I 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, ^9:5we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. ^9:6We 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.

^9:7“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. ^9:8O LORD, we have been humiliated²⁰—our kings, our leaders, and our ancestors—because we have sinned against you. ^9:9Yet the Lord our God is compassionate and forgiving,²¹ even though we have rebelled against him. ^9:10We have not obeyed²² the LORD our God by living according to²³ his laws²⁴ that he set before us through his servants the prophets.

^9:11“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.²⁸^9:12He 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! ^9:13Just 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.³⁴^9:14The 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

^9:15“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. ^9:16O 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.

^9:17“So now, our God, accept⁴¹ the prayer and requests of your servant, and show favor to⁴² your devastated sanctuary for your own sake.⁴³^9:18Listen 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. ^9:19O 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

^9:20While 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—^9:21yes, 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. ^9:22He spoke with me, instructing me as follows:⁵³ “Daniel, I have now come to impart understanding to you. ^9:23At 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

^9:24“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

^9:25So 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.

^9:26Now 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.

^9:27He 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.”

An Angel Appears to Daniel

^10:1¹ In the third² year of King Cyrus of Persia a message was revealed to Daniel (who was also called Belteshazzar). This message was true and concerned a great war.³ He understood the message and gained insight by the vision.

^10:2In those days I, Daniel, was mourning for three whole weeks.⁴^10:3I ate no choice food; no meat or wine came to my lips,⁵ nor did I anoint myself with oil⁶ until the end of those three weeks.

^10:4On the twenty-fourth day of the first month⁷ I was beside the great river, the Tigris.⁸^10:5I looked up⁹ and saw a¹⁰ man¹¹ clothed in linen;¹² around his waist was a belt made of gold from Upaz.¹³^10:6His body resembled yellow jasper,¹⁴ and his face had an appearance like lightning. His eyes were like blazing torches;¹⁵ his arms and feet had the gleam of polished bronze. His voice¹⁶ thundered forth like the sound of a large crowd.

^10:7Only I, Daniel, saw the vision; the men who were with me did not see it.¹⁷ On the contrary, they were overcome with fright¹⁸ and ran away to hide. ^10:8I alone was left to see this great vision. My strength drained from¹⁹ me, and my vigor disappeared;²⁰ I was without energy.²¹^10:9I listened to his voice,²² and as I did so²³ I fell into a trance-like sleep with my face to the ground. ^10:10Then²⁴ a hand touched me and set me on my hands and knees.²⁵^10:11He said to me, “Daniel, you are of great value.²⁶ Understand the words that I am about to²⁷ speak to you. So stand up,²⁸ for I have now been sent to you.” When he said this²⁹ to me, I stood up shaking. ^10:12Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind³⁰ to understand and to humble yourself before your God, your words were heard. I have come in response to your words. ^10:13However, the prince of the kingdom of Persia was opposing me for twenty-one days. But³¹ Michael, one of the leading princes, came to help me, because I was left there³² with the kings of Persia. ^10:14Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”

^10:15While he was saying this to me,³³ I was flat on³⁴ the ground and unable to speak. ^10:16Then³⁵ one who appeared to be a human being³⁶ was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir,³⁷ due to the vision, anxiety has gripped me and I have no strength. ^10:17How, sir, am I able to speak with you?³⁸ My strength is gone,³⁹ and I am breathless.” ^10:18Then the one who appeared to be a human being touched me again⁴⁰ and strengthened me. ^10:19He said to me, “Don’t be afraid, you who are valued.⁴¹ Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now,⁴² for you have given me strength.” ^10:20He said, “Do you know why I have come to you?⁴³ Now I am about to return to engage in battle with the prince of Persia. When I go, the prince of Greece is coming. ^10:21However, I will first tell you what is written in a dependable book.⁴⁴ (There is no one who strengthens me against these princes,⁴⁵ except Michael your⁴⁶ prince.

Read in Logos

Footnotes

1 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 ( 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 538 b.c. Daniel would have been approximately eighty-two years old at this time.
2 The reads “Xerxes.” This is the reading used by some English versions (e.g., , , , ). Most other English versions retain the Hebrew name “Ahasuerus.”
3 The present translation follows the in reading a Hophal (i.e., passive). Theodotion, the , and the 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.
4 Heb “was made king over the kingdom of the Chaldeans.”
5 This phrase, repeated from v. 1, is absent in Theodotion.
6 The Hebrew text has “books”; the word “sacred” has been added in the translation to clarify that it is Scriptures that are referred to.
7 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.
8 For location see ; ; ; ; ; ; ; ; .
9 Heb “face.”
10 The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).
11 When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.
12 The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).
13 Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.
14 Heb “in your name.” Another option is to translate, “as your representatives.”
15 Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.
16 Heb “people.”
17 Heb “to you (belongs) righteousness.”
18 Heb “and to us (belongs) shame of face like this day.”
19 Heb “men.”
20 Heb “to us (belongs) shame of face.”
21 Heb “to the Lord our God (belong) compassion and forgiveness.”
22 Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. “nor have we obeyed the voice of”).
23 Heb “to walk in.”
24 The and have the singular.
25 Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.
26 Heb “by not paying attention to your voice.”
27 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.
28 Heb “him.”
29 Heb “he has fulfilled his word(s) which he spoke.”
30 Heb “our judges.”
31 Heb “who judged.”
32 Heb “we have not pacified the face of.”
33 Or “by gaining insight.”
34 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.
35 Or “righteous.”
36 Heb “in all his deeds which he has done.”
37 Heb “we have not listened to his voice.”
38 Heb “with a powerful hand.”
39 Or “righteousness.”
40 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. “your furious anger”; “terribly angry”).
41 Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.
42 Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.
43 Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.
44 Heb “turn your ear.”
45 Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.
46 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.
47 Heb “praying our supplications before you.”
48 Heb “for your name is called over your city and your people.” See the note on this expression in v 18.
49 Heb “the holy mountain of my God.”
50 Heb “speaking in prayer.”
51 Heb “in the beginning.”
52 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 .
53 Heb “he instructed and spoke with me.” The expression is a verbal hendiadys.
54 Or “a precious treasure”; “greatly beloved”; , “highly esteemed.”
55 This sentence is perhaps a compound hendiadys (“give serious consideration to the revelatory vision”).
56 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.
57 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.
58 The present translation reads the Qere (singular), rather than the Kethib (plural).
59 The Hebrew phrase לְכַלֵּא (lékhalle’) 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.
60 Or “everlasting.”
61 The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
62 Heb “vision and prophecy.” The expression is a hendiadys.
63 Or “the most holy place” (, ); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
64 Or “decree” (, ); or “word” (, ).
65 For location see ; ; ; ; ; ; ; ; .
66 The word “arrives” is added in the translation for clarification.
67 Heb “sevens” (also later in this line and in v. 26). The accents in the 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 accentuation, not the traditional translation. If one follows the 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 accentuation.
68 Heb “it will return and be built.” The expression is a verbal hendiadys.
69 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 rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
70 Some witnesses (e.g., the ) 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.”
71 The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
72 Flood here is a metaphor for sudden destruction.
73 Heb “one seven” (also later in this line).
74 The referent of the Hebrew word כְּנַף (kénaf, “wing”) is unclear here. The and Theodotion have “the temple.” Some English versions (e.g., , ) take this to mean “a wing of the temple,” but this is not clear.
75 The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
1 This chapter begins the final unit in the book of Daniel, consisting of chapters 10–12. The traditional chapter divisions to some extent obscure the relationship of these chapters.
2 The has “first.” Cyrus’ third year would have been 536 B.C. Daniel would have been approximately eighty-four years old at this time.
3 The meaning of the Hebrew word צָבָא (tsava’) is uncertain in this context. The word most often refers to an army or warfare. It may also mean “hard service,” and many commentators take that to be the sense here (i.e., “the service was great”). The present translation assumes the reference to be to the spiritual conflicts described, for example, in 10:16–11:1.
4 Heb “three weeks of days.” The inclusion of “days” here and in v. 3 is perhaps intended to call attention to the fact that these weeks are very different in nature from those of chap. 9, which are “weeks of years.”
5 Heb “mouth.”
6 Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.
7 The first month would be the month of Nisan, during which Passover was observed.
8 The Hebrew text has חִדָּקֶל (hiddaqel). “Tigris” appears here in the , since it is the Greek name for this river. Elsewhere in the OT “the great river” refers to the Euphrates (e.g., Gen 15:18; Josh 1:4), leading some interpreters to think that a mistake is involved in using the expression to refer to the Tigris. But it is doubtful that the expression had such a fixed and limited usage. The , however, does render the word here by “Euphrates” (. perat) in keeping with biblical usage elsewhere.
9 Heb “I lifted up my eyes.”
10 Heb “one.” The Hebrew numerical adjective is used here like an English indefinite article.
11 The identity of the messenger is not specifically disclosed. Presumably he is an unnamed angel. Some interpreters identify him as Gabriel, but there is no adequate reason for doing so.
12 The Hebrew word בַּדִּים (baddim) is a plural of extension. See §124.a, b, c and 2: §136.c.
13 The location of this place and even the exact form of the Hebrew name אוּפָז (’ufaz) are uncertain. Apparently it was a source for pure gold. (See Jer 10:9.) The Hebrew word פָז (paz, “refined gold” or “pure gold”) is more common in the OT than אוּפָז, and some scholars emend the text of Dan 10:5 to read this word. Cf. also “Ophir” (1 Kgs 9:28; Isa 13:12; Job 22:24; 28:16).
14 The Hebrew word translated “yellow jasper” is תַּרשִׁישׁ (tarshish); it appears to be a semiprecious stone, but its exact identity is somewhat uncertain. It may be the yellow jasper, although this is conjectural. Cf. , “chrysolite”; , “beryl.”
15 Heb “torches of fire.”
16 Heb “The sound of his words” (cf. v. 9).
17 Heb “the vision.”
18 Heb “great trembling fell on them.”
19 Heb “did not remain in.”
20 Heb “was changed upon me for ruin.”
21 Heb “strength.”
22 Heb “I heard the sound of his words.” These words are absent in the and the .
23 Heb “as I listened to the sound of his words.”
24 Heb “Behold.”
25 Theodotion lacks “and the palms of my hands.” Heb “on my knees and the palms of my hands.”
26 Or “a treasured person”; “a man greatly beloved”; “man of high esteem.”
27 The Hebrew participle is often used, as here, to refer to the imminent future.
28 Heb “stand upon your standing.”
29 Heb “spoke this word.”
30 Heb “gave your heart.”
31 Heb “and behold.”
32 The Greek version of Theodotion reads “I left him [i.e., Michael] there,” and this is followed by a number of English translations (cf. , , ).
33 Heb “speaking to me according to these words.”
34 Heb “I placed my face toward.”
35 Heb “Behold.”
36 So most Hebrew ; one Hebrew along with the Dead Sea Scrolls and read “something that looked like a man’s hand.”
37 Heb “my lord,” here a title of polite address. Cf. v. 19.
38 Heb “How is the servant of this my lord able to speak with this my lord?”
39 Heb “does not stand.”
40 Heb “He added and touched me.” The construction is a verbal hendiadys.
41 Heb “treasured man.”
42 Heb “my lord may speak.”
43 The question is rhetorical, intended to encourage reflection on Daniel’s part.
44 Heb “a book of truth.” Several English versions treat this as a title of some sort (cf. , , , , ), although the ’s rendering “the truthful book” regards “truth” as an attributive adjective, as does the present translation.
45 The word “princes” is supplied for clarity.
46 The pronoun is plural in Hebrew, suggesting that Michael is the angelic prince of Daniel and his people.