<hi type="bold">11. all--</hi>(<reference osisRef="Ps.14.3">Psa 14:3</reference>; <reference osisRef="Rom.3.12">Ro 3:12</reference>).

<hi type="bold">the curse ... and ... oath ... in ... law--</hi>the curse against Israel, if disobedient, which God ratified by oath (<reference osisRef="Lev.26.14-Lev.26.39">Le 26:14-39</reference>; De 27:15-26; 28:15-68; <reference osisRef="Deut.29.1-Deut.29.29">29:1-29</reference>).

11. all-- (Psa 14:3; Ro 3:12). the curse... and... oath... in... law-- the curse against Israel, if disobedient, which God ratified by oath (Le 26:14-39; De 27:15-26; 28:15-68; 29:1-29).


<hi type="bold">12. confirmed his words--</hi>showed by the punishments we suffer, that His words were no idle threats.

<hi type="bold">under ... heaven hath not been done as ... upon Jerusalem--</hi>(<reference osisRef="Lam.1.12">La 1:12</reference>).

12. confirmed his words-- showed by the punishments we suffer, that His words were no idle threats. under... heaven hath not been done as... upon Jerusalem-- (La 1:12).


<hi type="bold">13. yet made we not our prayer before--</hi>literally, "soothed not the face of." Not even our chastisement has taught us penitence (<reference osisRef="Isa.9.13">Is 9:13</reference>; <reference osisRef="Jer.5.3">Jr 5:3</reference>; <reference osisRef="Hos.7.10">Ho 7:10</reference>). Diseased, we spurn the healing medicine.

<hi type="bold">that we might turn, &c.--</hi>Prayer can only be accepted when joined with the desire to turn from sin to God (<reference osisRef="Ps.66.18">Psa 66:18</reference>; <reference osisRef="Prov.28.9">Pr 28:9</reference>).

<hi type="bold">understand thy truth--</hi>"attentively regard Thy faithfulness" in fulfilling Thy promises, and also Thy threats [Calvin]. Thy law (<reference osisRef="Dan.8.12">Da 8:12</reference>), [Maurer].

13. yet made we not our prayer before-- literally, "soothed not the face of." Not even our chastisement has taught us penitence (Is 9:13; Jr 5:3; Ho 7:10). Diseased, we spurn the healing medicine. that we might turn, &c.-- Prayer can only be accepted when joined with the desire to turn from sin to God (Psa 66:18; Pr 28:9). understand thy truth-- "attentively regard Thy faithfulness" in fulfilling Thy promises, and also Thy threats [Calvin]. Thy law (Da 8:12), [Maurer].


<hi type="bold">14. watched upon the evil--</hi>expressing ceaseless vigilance that His people's sins might not escape His judgment, as a watchman on guard night and day (<reference osisRef="Job.14.16">Job 14:16</reference>; <reference osisRef="Jer.31.28">Jr 31:28</reference>; <reference osisRef="Jer.44.27">44:27</reference>). God watching upon the Jews' punishment forms a striking contrast to the Jews' slumbering in their sins.

<hi type="bold">God is righteous--</hi>True penitents "justify" God, "ascribing righteousness to Him," instead of complaining of their punishment as too severe (<reference osisRef="Neh.9.33">Ne 9:33</reference>; <reference osisRef="Job.36.3">Job 36:3</reference>; <reference osisRef="Ps.51.4">Psa 51:4</reference>; <reference osisRef="Lam.3.39-Lam.3.42">La 3:39-42</reference>).

14. watched upon the evil-- expressing ceaseless vigilance that His people's sins might not escape His judgment, as a watchman on guard night and day (Job 14:16; Jr 31:28; 44:27). God watching upon the Jews' punishment forms a striking contrast to the Jews' slumbering in their sins. God is righteous-- True penitents "justify" God, "ascribing righteousness to Him," instead of complaining of their punishment as too severe (Ne 9:33; Job 36:3; Psa 51:4; La 3:39-42).


<hi type="bold">15. brought thy people ... out of ... Egypt--</hi>a proof to all ages that the seed of Abraham is Thy covenant-people. That ancient benefit gives us hope that Thou wilt confer a like one on us now under similar circumstances (<reference osisRef="Ps.80.8-Ps.80.14">Psa 80:8-14</reference>; <reference osisRef="Jer.32.21">Jr 32:21</reference>; <reference osisRef="Jer.23.7">23:7</reference>, <reference osisRef="Jer.23.8">8</reference>).

<hi type="bold">as at this day--</hi>is known.

15. brought thy people... out of... Egypt-- a proof to all ages that the seed of Abraham is Thy covenant-people. That ancient benefit gives us hope that Thou wilt confer a like one on us now under similar circumstances (Psa 80:8-14; Jr 32:21; 23:7, 8). as at this day-- is known.


<hi type="bold">16. thy righteousness--</hi>not stern justice in punishing, but Thy faithfulness to Thy promises of mercy to them who trust in Thee (<reference osisRef="Ps.31.1">Psa 31:1</reference>; <reference osisRef="Ps.143.1">143:1</reference>).

<hi type="bold">thy city--</hi>chosen as Thine in the election of grace, which changes not.

<hi type="bold">for ... iniquities of ... fathers--</hi>(<reference osisRef="Exod.20.5">Ex 20:5</reference>). He does not impugn God's justice in this, as did the murmurers (<reference osisRef="Ezek.18.2">Eze 18:2</reference>, <reference osisRef="Ezek.18.3">3</reference>; compare <reference osisRef="Jer.31.29">Jr 31:29</reference>).

<hi type="bold">thy people ... a reproach--</hi>which brings reproach on Thy name. "All the nations that are about us" will say that Thou, Jehovah, wast not able to save Thy peculiar people. So <reference osisRef="Dan.9.17">Da 9:17</reference>, "for the Lord's sake"; <reference osisRef="Dan.9.19">Da 9:19</reference>, "for Thine own sake" (<reference osisRef="Isa.48.9">Is 48:9</reference>, <reference osisRef="Isa.48.11">11</reference>).

16. thy righteousness-- not stern justice in punishing, but Thy faithfulness to Thy promises of mercy to them who trust in Thee (Psa 31:1; 143:1). thy city-- chosen as Thine in the election of grace, which changes not. for... iniquities of... fathers-- (Ex 20:5). He does not impugn God's justice in this, as did the murmurers (Eze 18:2, 3; compare Jr 31:29). thy people... a reproach-- which brings reproach on Thy name. "All the nations that are about us" will say that Thou, Jehovah, wast not able to save Thy peculiar people. So Da 9:17, "for the Lord's sake"; Da 9:19, "for Thine own sake" (Is 48:9, 11).


<hi type="bold">17. cause thy face to shine--</hi>metaphor from the sun, which gladdens all that it beams upon (<reference osisRef="Num.6.25">Nu 6:25</reference>; Mal 4:2).

17. cause thy face to shine-- metaphor from the sun, which gladdens all that it beams upon (Nu 6:25; Mal 4:2).


<hi type="bold">18. present ... supplications--</hi>literally, "cause to fall," &c. (compare Note, see on <reference osisRef="Jer.36.7">Jr 36:7</reference>).

18. present... supplications-- literally, "cause to fall," &c. (compare Note, see on Jr 36:7).


19. The short broken ejaculations and repetitions show the intense fervor of his supplications.

<hi type="bold">defer not--</hi>He implies that the seventy years are now all but complete.

<hi type="bold">thine own sake--</hi>often repeated, as being the strongest plea (<reference osisRef="Jer.14.21">Jr 14:21</reference>).

19. The short broken ejaculations and repetitions show the intense fervor of his supplications. defer not-- He implies that the seventy years are now all but complete. thine own sake-- often repeated, as being the strongest plea (Jr 14:21).


<hi type="bold">20. whiles I was speaking--</hi>repeated in <reference osisRef="Dan.9.21">Da 9:21</reference>; emphatically marking that the answer was given before the prayer was completed, as God promised (<reference osisRef="Isa.30.19">Is 30:19</reference>; <reference osisRef="Isa.65.24">65:24</reference>; compare <reference osisRef="Ps.32.5">Psa 32:5</reference>).

20. whiles I was speaking-- repeated in Da 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (Is 30:19; 65:24; compare Psa 32:5).


<hi type="bold">21. I had seen in the vision at the beginning--</hi>namely, in the former vision by the river Ulai (<reference osisRef="Dan.8.1">Da 8:1</reference>, <reference osisRef="Dan.8.16">16</reference>).

<hi type="bold">fly swiftly--</hi>literally, "with weariness," that is, move swiftly as one breathless and wearied out with quick running [Gesenius]. English Version is better (<reference osisRef="Isa.6.2">Is 6:2</reference>; <reference osisRef="Ezek.1.6">Eze 1:6</reference>; <reference osisRef="Rev.14.6">Re 14:6</reference>).

<hi type="bold">time of ... evening oblation--</hi>the ninth hour, three o'clock (compare <reference osisRef="1Kgs.18.36">1Ki 18:36</reference>). As formerly, when the temple stood, this hour was devoted to sacrifices, so now to prayer. Daniel, during the whole captivity to the very last, with pious patriotism never forgot God's temple-worship, but speaks of its rites long abolished, as if still in use.

21. I had seen in the vision at the beginning-- namely, in the former vision by the river Ulai (Da 8:1, 16). fly swiftly-- literally, "with weariness," that is, move swiftly as one breathless and wearied out with quick running [Gesenius]. English Version is better (Is 6:2; Eze 1:6; Re 14:6). time of... evening oblation-- the ninth hour, three o'clock (compare 1Ki 18:36). As formerly, when the temple stood, this hour was devoted to sacrifices, so now to prayer. Daniel, during the whole captivity to the very last, with pious patriotism never forgot God's temple-worship, but speaks of its rites long abolished, as if still in use.


<hi type="bold">22. to give thee ... understanding--</hi><reference osisRef="Dan.8.16">Da 8:16</reference>; <reference osisRef="Dan.8.26">Da 8:26</reference> shows that the symbolical vision had not been understood. God therefore now gives "information" directly, instead of by symbol, which required interpretation.

22. to give thee... understanding-- Da 8:16; Da 8:26 shows that the symbolical vision had not been understood. God therefore now gives "information" directly, instead of by symbol, which required interpretation.


<hi type="bold">23. At the beginning of thy supplications, &c.--</hi>The promulgation of the divine decree was made in heaven to the angels as soon as Daniel began to pray.

<hi type="bold">came forth--</hi>from the divine throne; so <reference osisRef="Dan.9.22">Da 9:22</reference>.

<hi type="bold">thou art greatly beloved--</hi>literally, "a man of desires" (compare <reference osisRef="Ezek.23.6">Eze 23:6</reference>, <reference osisRef="Ezek.23.12">12</reference>); 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.

<hi type="bold">the vision--</hi>the further revelation as to Messiah in connection with Jeremiah's prophecy of seventy years of the captivity. The charge to "understand" is the same as in <reference osisRef="Matt.24.15">Mt 24:15</reference>, where Rome primarily, and Antichrist ultimately, is referred to (compare Note, see on <reference osisRef="Dan.9.27">Da 9:27</reference>).

23. At the beginning of thy supplications, &c.-- The promulgation of the divine decree was made in heaven to the angels as soon as Daniel began to pray. came forth-- from the divine throne; so Da 9:22. thou art greatly beloved-- literally, "a man of desires" (compare Eze 23:6, 12); 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. the vision-- the further revelation as to Messiah in connection with Jeremiah's prophecy of seventy years of the captivity. The charge to "understand" is the same as in Mt 24:15, where Rome primarily, and Antichrist ultimately, is referred to (compare Note, see on Da 9:27).


<hi type="bold">24. Seventy weeks--</hi>namely, of years; literally, "Seventy sevens"; seventy heptads or hebdomads; four hundred ninety years; expressed in a form of "concealed definiteness" [Hengstenberg], a usual way with the prophets. The Babylonian captivity is a turning point in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time Israel, though oppressed at times, was; as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (<reference osisRef="Rev.20.1-Rev.20.15">Re 20:1-15</reference>), when Israel shall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and the fourth of Jehoiakim; the year of the world 3338, the point at which the seventy years of the captivity begin. Heretofore Israel had a right, if subjugated by a foreign king, to shake off the yoke (<reference osisRef="Judg.4.1-Judg.5.31">Jud 4:1-5:31</reference>; <reference osisRef="2Kgs.18.7">2Ki 18:7</reference>) as an unlawful one, at the first opportunity. But the prophets (<reference osisRef="Jer.27.9-Jer.27.11">Jr 27:9-11</reference>) declared it to be God's will that they should submit to Babylon. Hence every effort of Jehoiakim, Jeconiah, and Zedekiah to rebel was vain. The period of the world times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more in afflictions (for example, the two destructions of Jerusalem, Antiochus' persecution, and those which Christians suffered), contains all that was good in the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it shall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant-people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's sufferings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but as the Servant of God and Son of man; at the same time the cross being the way to glory (compare <reference osisRef="Dan.9.1-Dan.9.27">Da 9:1-27</reference> with <reference osisRef="Dan.2.34">Da 2:34</reference>, 35, 44; <reference osisRef="2Cor.12.7">12:7</reference>). In the second and seventh chapters, Christ's first coming is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-establishment of Israel; but this ninth chapter minutely predicts Christ's first coming, and its effects on the covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem; for then the re-establishment of the theocracy began, namely, at the return of Ezra to Jerusalem, 457 B.C. So Jeremiah's seventy years of the captivity begin 606 B.C., eighteen years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra: (1) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of the theocratic nation. (2) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the nationality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to, and carried out by, Nehemiah in the twentieth year (<reference osisRef="Ezra.9.9">Ezr 9:9</reference>; <reference osisRef="Ezra.7.11">7:11</reference>, &c.). <reference osisRef="Dan.9.25">Da 9:25</reference>, "from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in <reference osisRef="Dan.9.24">Da 9:24</reference> are not, "are determined upon the holy city," but "upon thy people and thy holy city"; thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in <reference osisRef="Dan.9.25">Da 9:25</reference>, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Compare Psa 46:1-11; 48:1-14; 87:1-7. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy: the object being not to fix for him definitely the time, but for the Church: the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time [Tacitus, Histories, 5.13; Suetonius, Vespasian, 4]. Ezra's placing of Daniel in the canon immediately before his own book and Nehemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (<reference osisRef="Dan.9.20-Dan.9.27">Da 9:20-27</reference>) [Auberlen].

<hi type="bold">determined--</hi>literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem.

<hi type="bold">thy ... thy--</hi>Daniel had in his prayer often spoken of Israel as "Thy people, Thy holy city"; but Gabriel, in reply, speaks of them as Daniel's ("thy ... thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [Tregelles] (compare <reference osisRef="Exod.32.7">Ex 32:7</reference>). Rather, as God is wishing to console Daniel and the godly Jews, "the people whom thou art so anxiously praying for"; such weight does God give to the intercessions of the righteous (<reference osisRef="Jas.5.16-Jas.5.18">Jas 5:16-18</reference>).

<hi type="bold">finish--</hi>literally, "shut up"; remove from God's sight, that is, abolish (<reference osisRef="Ps.51.9">Psa 51:9</reference>) [Lengkerke]. The seventy years' exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah.

<hi type="bold">make an end of--</hi>The Hebrew reading, "to steal," that is, to hide out of sight (from the custom of sealing up things to be concealed, compare <reference osisRef="Job.9.7">Job 9:7</reference>), is better supported.

<hi type="bold">make reconciliation for--</hi>literally, "to cover," to overlay (as with pitch, <reference osisRef="Gen.6.14">Ge 6:14</reference>). Compare <reference osisRef="Ps.32.1">Psa 32:1</reference>.

<hi type="bold">bring in everlasting righteousness--</hi>namely, the restoration of the normal state between God and man (<reference osisRef="Jer.23.5">Jr 23:5</reference>, <reference osisRef="Jer.23.6">6</reference>); to continue eternally (<reference osisRef="Heb.9.12">He 9:12</reference>; <reference osisRef="Rev.14.6">Re 14:6</reference>).

<hi type="bold">seal up ... vision ... prophecy--</hi>literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment.

<hi type="bold">anoint the Most Holy--</hi>primarily, to "anoint," or to consecrate after its pollution "the Most Holy" place but mainly Messiah, the antitype to the Most Holy place (<reference osisRef="John.2.19-John.2.22">Joh 2:19-22</reference>). The propitiatory in the temple (the same Greek word expresses the mercy seat and propitiation, <reference osisRef="Rom.3.25">Ro 3:25</reference>), which the Jews looked for at the restoration from Babylon, shall have its true realization only in Messiah. For it is only when sin is "made an end of" that God's presence can be perfectly manifested. As to "anoint," compare <reference osisRef="Exod.40.9">Ex 40:9</reference>, <reference osisRef="Exod.40.34">34</reference>. Messiah was anointed with the Holy Ghost (<reference osisRef="Acts.4.27">Ac 4:27</reference>; <reference osisRef="Acts.10.38">10:38</reference>). So hereafter, God-Messiah will "anoint" or consecrate with His presence the holy place at Jerusalem (<reference osisRef="Jer.3.16">Jr 3:16</reference>, <reference osisRef="Jer.3.17">17</reference>; <reference osisRef="Ezek.37.27">Eze 37:27</reference>, <reference osisRef="Ezek.37.28">28</reference>), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type.

24. Seventy weeks-- namely, of years; literally, "Seventy sevens"; seventy heptads or hebdomads; four hundred ninety years; expressed in a form of "concealed definiteness" [Hengstenberg], a usual way with the prophets. The Babylonian captivity is a turning point in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time Israel, though oppressed at times, was; as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (Re 20:1-15), when Israel shall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and the fourth of Jehoiakim; the year of the world 3338, the point at which the seventy years of the captivity begin. Heretofore Israel had a right, if subjugated by a foreign king, to shake off the yoke (Jud 4:1-5:31; 2Ki 18:7) as an unlawful one, at the first opportunity. But the prophets (Jr 27:9-11) declared it to be God's will that they should submit to Babylon. Hence every effort of Jehoiakim, Jeconiah, and Zedekiah to rebel was vain. The period of the world times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more in afflictions (for example, the two destructions of Jerusalem, Antiochus' persecution, and those which Christians suffered), contains all that was good in the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it shall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant-people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's sufferings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but as the Servant of God and Son of man; at the same time the cross being the way to glory (compare Da 9:1-27 with Da 2:34, 35, 44; 12:7). In the second and seventh chapters, Christ's first coming is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-establishment of Israel; but this ninth chapter minutely predicts Christ's first coming, and its effects on the covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem; for then the re-establishment of the theocracy began, namely, at the return of Ezra to Jerusalem, 457 B.C. So Jeremiah's seventy years of the captivity begin 606 B.C., eighteen years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra: (1) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of the theocratic nation. (2) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the nationality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to, and carried out by, Nehemiah in the twentieth year (Ezr 9:9; 7:11, &c.). Da 9:25, "from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in Da 9:24 are not, "are determined upon the holy city," but "upon thy people and thy holy city"; thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in Da 9:25, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Compare Psa 46:1-11; 48:1-14; 87:1-7. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy: the object being not to fix for him definitely the time, but for the Church: the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time [Tacitus, Histories, 5.13; Suetonius, Vespasian, 4]. Ezra's placing of Daniel in the canon immediately before his own book and Nehemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (Da 9:20-27) [Auberlen]. determined-- literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem. thy... thy-- Daniel had in his prayer often spoken of Israel as "Thy people, Thy holy city"; but Gabriel, in reply, speaks of them as Daniel's ("thy... thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [Tregelles] (compare Ex 32:7). Rather, as God is wishing to console Daniel and the godly Jews, "the people whom thou art so anxiously praying for"; such weight does God give to the intercessions of the righteous (Jas 5:16-18). finish-- literally, "shut up"; remove from God's sight, that is, abolish (Psa 51:9) [Lengkerke]. The seventy years' exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah. make an end of-- The Hebrew reading, "to steal," that is, to hide out of sight (from the custom of sealing up things to be concealed, compare Job 9:7), is better supported. make reconciliation for-- literally, "to cover," to overlay (as with pitch, Ge 6:14). Compare Psa 32:1. bring in everlasting righteousness-- namely, the restoration of the normal state between God and man (Jr 23:5, 6); to continue eternally (He 9:12; Re 14:6). seal up... vision... prophecy-- literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment. anoint the Most Holy-- primarily, to "anoint," or to consecrate after its pollution "the Most Holy" place but mainly Messiah, the antitype to the Most Holy place (Joh 2:19-22). The propitiatory in the temple (the same Greek word expresses the mercy seat and propitiation, Ro 3:25), which the Jews looked for at the restoration from Babylon, shall have its true realization only in Messiah. For it is only when sin is "made an end of" that God's presence can be perfectly manifested. As to "anoint," compare Ex 40:9, 34. Messiah was anointed with the Holy Ghost (Ac 4:27; 10:38). So hereafter, God-Messiah will "anoint" or consecrate with His presence the holy place at Jerusalem (Jr 3:16, 17; Eze 37:27, 28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type.


<hi type="bold">25. from the going forth of the commandment--</hi>namely the command from God, whence originated the command of the Persian king (<reference osisRef="Ezra.6.14">Ezr 6:14</reference>). Auberlen remarks, there is but one Apocalypse in each Testament. Its purpose in each is to sum up all the preceding prophecies, previous to the "troublous times" of the Gentiles, in which there was to be no revelation. Daniel sums up all the previous Messianic prophecy, separating into its individual phases what the prophets had seen in one and the same perspective, the temporary deliverance from captivity and the antitypical final Messianic deliverance. The seventy weeks are separated (<reference osisRef="Dan.9.25-Dan.9.27">Da 9:25-27</reference>) into three unequal parts, seven, sixty-two, one. The seventieth is the consummation of the preceding ones, as the Sabbath of God succeeds the working days; an idea suggested by the division into weeks. In the sixty-nine weeks Jerusalem is restored, and so a place is prepared for Messiah wherein to accomplish His sabbatic work (<reference osisRef="Dan.9.25">Da 9:25</reference>, <reference osisRef="Dan.9.26">26</reference>) of "confirming the covenant" (<reference osisRef="Dan.9.27">Da 9:27</reference>). The Messianic time is the Sabbath of Israel's history, in which it had the offer of all God's mercies, but in which it was cut off for a time by its rejection of them. As the seventy weeks end with seven years, or a week, so they begin with seven times seven, that is, seven weeks. As the seventieth week is separated from the rest as a period of revelation, so it may be with the seven weeks. The number seven is associated with revelation; for the seven spirits of God are the mediators of all His revelations (<reference osisRef="Rev.1.4">Re 1:4</reference>; <reference osisRef="1Cor.3.1">3:1</reference>; <reference osisRef="1Cor.4.5">4:5</reference>). Ten is the number of what is human; for example, the world power issues in ten heads and ten horns (<reference osisRef="Dan.2.42">Da 2:42</reference>; <reference osisRef="2Cor.7.7">7:7</reference>). Seventy is ten multiplied by seven, the human moulded by the divine. The seventy years of exile symbolize the triumph of the world power over Israel. In the seven times seventy years the world number ten is likewise contained, that is, God's people is still under the power of the world ("troublous times"); but the number of the divine is multiplied by itself; seven times seven years, at the beginning a period of Old Testament revelation to God's people by Ezra, Nehemiah, and Malachi, whose labors extend over about half a century, or seven weeks, and whose writings are last in the canon; and in the end, seven years, the period of New Testament revelation in Messiah. The commencing seven weeks of years of Old Testament revelation are hurried over, in order that the chief stress might rest on the Messianic week. Yet the seven weeks of Old Testament revelation are marked by their separation from the sixty-two, to be above those sixty-two wherein there was to be none.

<hi type="bold">Messiah the Prince--</hi>Hebrew, Nagid. Messiah is Jesus' title in respect to Israel (<reference osisRef="Ps.2.2">Psa 2:2</reference>; <reference osisRef="Matt.27.37">Mt 27:37</reference>, <reference osisRef="Matt.27.42">42</reference>). Nagid, as Prince of the Gentiles (<reference osisRef="Isa.55.4">Is 55:4</reference>). Nagid is applied to Titus, only as representative of Christ, who designates the Roman destruction of Jerusalem as, in a sense, His coming (<reference osisRef="Matt.24.29-Matt.24.31">Mt 24:29-31</reference>; <reference osisRef="John.21.22">Joh 21:22</reference>). Messiah denotes His calling; Nagid, His power. He is to "be cut off, and there shall be nothing for Him." (So the Hebrew for "not for Himself," <reference osisRef="Dan.9.26">Da 9:26</reference>, ought to be translated). Yet He is "the Prince" who is to "come," by His representative at first, to inflict judgment, and at last in person.

<hi type="bold">wall--</hi>the "trench" or "scarped rampart" [Tregelles]. The street and trench include the complete restoration of the city externally and internally, which was during the sixty-nine weeks.

25. from the going forth of the commandment-- namely the command from God, whence originated the command of the Persian king (Ezr 6:14). Auberlen remarks, there is but one Apocalypse in each Testament. Its purpose in each is to sum up all the preceding prophecies, previous to the "troublous times" of the Gentiles, in which there was to be no revelation. Daniel sums up all the previous Messianic prophecy, separating into its individual phases what the prophets had seen in one and the same perspective, the temporary deliverance from captivity and the antitypical final Messianic deliverance. The seventy weeks are separated (Da 9:25-27) into three unequal parts, seven, sixty-two, one. The seventieth is the consummation of the preceding ones, as the Sabbath of God succeeds the working days; an idea suggested by the division into weeks. In the sixty-nine weeks Jerusalem is restored, and so a place is prepared for Messiah wherein to accomplish His sabbatic work (Da 9:25, 26) of "confirming the covenant" (Da 9:27). The Messianic time is the Sabbath of Israel's history, in which it had the offer of all God's mercies, but in which it was cut off for a time by its rejection of them. As the seventy weeks end with seven years, or a week, so they begin with seven times seven, that is, seven weeks. As the seventieth week is separated from the rest as a period of revelation, so it may be with the seven weeks. The number seven is associated with revelation; for the seven spirits of God are the mediators of all His revelations (Re 1:4; 3:1; 4:5). Ten is the number of what is human; for example, the world power issues in ten heads and ten horns (Da 2:42; 7:7). Seventy is ten multiplied by seven, the human moulded by the divine. The seventy years of exile symbolize the triumph of the world power over Israel. In the seven times seventy years the world number ten is likewise contained, that is, God's people is still under the power of the world ("troublous times"); but the number of the divine is multiplied by itself; seven times seven years, at the beginning a period of Old Testament revelation to God's people by Ezra, Nehemiah, and Malachi, whose labors extend over about half a century, or seven weeks, and whose writings are last in the canon; and in the end, seven years, the period of New Testament revelation in Messiah. The commencing seven weeks of years of Old Testament revelation are hurried over, in order that the chief stress might rest on the Messianic week. Yet the seven weeks of Old Testament revelation are marked by their separation from the sixty-two, to be above those sixty-two wherein there was to be none. Messiah the Prince-- Hebrew, Nagid. Messiah is Jesus' title in respect to Israel (Psa 2:2; Mt 27:37, 42). Nagid, as Prince of the Gentiles (Is 55:4). Nagid is applied to Titus, only as representative of Christ, who designates the Roman destruction of Jerusalem as, in a sense, His coming (Mt 24:29-31; Joh 21:22). Messiah denotes His calling; Nagid, His power. He is to "be cut off, and there shall be nothing for Him." (So the Hebrew for "not for Himself," Da 9:26, ought to be translated). Yet He is "the Prince" who is to "come," by His representative at first, to inflict judgment, and at last in person. wall-- the "trench" or "scarped rampart" [Tregelles]. The street and trench include the complete restoration of the city externally and internally, which was during the sixty-nine weeks.


<hi type="bold">26. after threescore and two weeks--</hi>rather, the threescore and two weeks. In this verse, and in <reference osisRef="Dan.9.27">Da 9:27</reference>, Messiah is made the prominent subject, while the fate of the city and sanctuary are secondary, being mentioned only in the second halves of the verses. Messiah appears in a twofold aspect, salvation to believers, judgment on unbelievers (<reference osisRef="Luke.2.34">Lu 2:34</reference>; compare Mal 3:1-6; 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Mt 21:37-41; 23:37, 38; Lu 21:20-24; 23:<reference osisRef="Luke.24.28-Luke.24.31">28-31</reference>). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem.

<hi type="bold">not for himself--</hi>rather, "there shall be nothing to Him" [Hengstenberg]; not that the real object of His first coming (His spiritual kingdom) should be frustrated; but the earthly kingdom anticipated by the Jews should, for the present, come to naught, and not then be realized. Tregelles refers the title, "the Prince" (<reference osisRef="Dan.9.25">Da 9:25</reference>), to the time of His entering Jerusalem on an ass's colt, His only appearance as a king, and six days afterwards put to death as "King of the Jews."

<hi type="bold">the people of the prince--</hi>the Romans, led by Titus, the representative of the world power, ultimately to be transferred to Messiah, and so called by Messiah's title, "the Prince"; as also because sent by Him, as His instrument of judgment (<reference osisRef="Matt.22.7">Mt 22:7</reference>).

<hi type="bold">end thereof--</hi>of the sanctuary. Tregelles takes it, "the end of the Prince," the last head of the Roman power, Antichrist.

<hi type="bold">with a flood--</hi>namely, of war (<reference osisRef="Ps.90.5">Psa 90:5</reference>; <reference osisRef="Isa.8.7">Is 8:7</reference>, <reference osisRef="Isa.8.8">8</reference>; <reference osisRef="Isa.28.18">28:18</reference>). Implying the completeness of the catastrophe, "not one stone left on another."

<hi type="bold">unto the end of the war--</hi>rather, "unto the end there is war."

<hi type="bold">determined--</hi>by God's decree (<reference osisRef="Isa.10.23">Is 10:23</reference>; <reference osisRef="Isa.28.22">28:22</reference>).

26. after threescore and two weeks-- rather, the threescore and two weeks. In this verse, and in Da 9:27, Messiah is made the prominent subject, while the fate of the city and sanctuary are secondary, being mentioned only in the second halves of the verses. Messiah appears in a twofold aspect, salvation to believers, judgment on unbelievers (Lu 2:34; compare Mal 3:1-6; 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Mt 21:37-41; 23:37, 38; Lu 21:20-24; 23:28-31). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem. not for himself-- rather, "there shall be nothing to Him" [Hengstenberg]; not that the real object of His first coming (His spiritual kingdom) should be frustrated; but the earthly kingdom anticipated by the Jews should, for the present, come to naught, and not then be realized. Tregelles refers the title, "the Prince" (Da 9:25), to the time of His entering Jerusalem on an ass's colt, His only appearance as a king, and six days afterwards put to death as "King of the Jews." the people of the prince-- the Romans, led by Titus, the representative of the world power, ultimately to be transferred to Messiah, and so called by Messiah's title, "the Prince"; as also because sent by Him, as His instrument of judgment (Mt 22:7). end thereof-- of the sanctuary. Tregelles takes it, "the end of the Prince," the last head of the Roman power, Antichrist. with a flood-- namely, of war (Psa 90:5; Is 8:7, 8; 28:18). Implying the completeness of the catastrophe, "not one stone left on another." unto the end of the war-- rather, "unto the end there is war." determined-- by God's decree (Is 10:23; 28:22).


<hi type="bold">27. he shall confirm the covenant--</hi>Christ. The confirmation of the covenant is assigned to Him also elsewhere. <reference osisRef="Isa.42.6">Is 42:6</reference>, "I will give thee for a covenant of the people" (that is, He in whom the covenant between Israel and God is personally expressed); compare <reference osisRef="Luke.22.20">Lu 22:20</reference>, "The new testament in My blood"; Mal 3:1, "the angel of the covenant"; <reference osisRef="Jer.31.31-Jer.31.34">Jr 31:31-34</reference>, describes the Messianic covenant in full. Contrast <reference osisRef="Dan.11.30">Da 11:30</reference>, <reference osisRef="Dan.11.32">32</reference>, "forsake the covenant," "do wickedly against the covenant." The prophecy as to Messiah's confirming the covenant with many would comfort the faithful in Antiochus' times, who suffered partly from persecuting enemies, partly from false friends (<reference osisRef="Dan.11.33-Dan.11.35">Da 11:33-35</reference>). Hence arises the similarity of the language here and in <reference osisRef="Dan.11.30">Da 11:30</reference>, <reference osisRef="Dan.11.32">32</reference>, referring to Antiochus, the type of Antichrist.

<hi type="bold">with many--</hi>(<reference osisRef="Isa.53.11">Is 53:11</reference>; <reference osisRef="Matt.20.28">Mt 20:28</reference>; <reference osisRef="Matt.26.28">26:28</reference>; <reference osisRef="Rom.5.15">Ro 5:15</reference>, <reference osisRef="Rom.5.19">19</reference>; <reference osisRef="Heb.9.28">He 9:28</reference>).

<hi type="bold">in ... midst of ... week--</hi>The seventy weeks extend to A.D. 33. Israel was not actually destroyed till A.D. 79, but it was so virtually, A.D. 33, about three or four years after Christ's death, during which the Gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (<reference osisRef="Acts.7.54-Acts.7.60">Ac 7:54-60</reference>), the respite of grace granted to them was at an end (<reference osisRef="Luke.13.7-Luke.13.9">Lu 13:7-9</reference>). Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (compare <reference osisRef="Gen.2.17">Ge 2:17</reference> with <reference osisRef="Gen.5.5">Ge 5:5</reference>; <reference osisRef="Hos.13.1">Ho 13:1</reference>, <reference osisRef="2Cor.13.2">2</reference>), its actual destruction by Titus being the consummation of the removal of the kingdom of God from Israel to the Gentiles (<reference osisRef="Matt.21.43">Mt 21:43</reference>), which is not to be restored until Christ's second coming, when Israel shall be at the head of humanity (<reference osisRef="Matt.23.39">Mt 23:39</reference>; <reference osisRef="Acts.1.6">Ac 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>; Ro 11:25-31; 15:1-32). The interval forms for the covenant-people a great parenthesis.

<hi type="bold">he shall cause the sacrifice ... oblation to cease--</hi>distinct from the temporary "taking away" of "the daily" (sacrifice) by Antiochus (<reference osisRef="Dan.8.11">Da 8:11</reference>; <reference osisRef="Dan.11.31">11:31</reference>). Messiah was to cause all sacrifices and oblations in general to "cease" utterly. There is here an allusion only to Antiochus' act; to comfort God's people when sacrificial worship was to be trodden down, by pointing them to the Messianic time when salvation would fully come and yet temple sacrifices cease. This is the same consolation as Jeremiah and Ezekiel gave under like circumstances, when the destruction of Jerusalem by Nebuchadnezzar was impending (<reference osisRef="Jer.3.16">Jr 3:16</reference>; <reference osisRef="Jer.31.31">31:31</reference>; <reference osisRef="Ezek.11.19">Eze 11:19</reference>). Jesus died in the middle of the last week, A.D. 30. His prophetic life lasted three and a half years; the very time in which "the saints are given into the hand" of Antichrist (<reference osisRef="Dan.7.25">Da 7:25</reference>). Three and a half does not, like ten, designate the power of the world in its fulness, but (while opposed to the divine, expressed by seven) broken and defeated in its seeming triumph; for immediately after the three and a half times, judgment falls on the victorious world powers (<reference osisRef="Dan.7.25">Da 7:25</reference>, <reference osisRef="Dan.7.26">26</reference>). So Jesus' death seemed the triumph of the world, but was really its defeat (<reference osisRef="John.12.31">Joh 12:31</reference>). The rending of the veil marked the cessation of sacrifices through Christ's death (<reference osisRef="Lev.4.6">Le 4:6</reference>, <reference osisRef="Lev.4.17">17</reference>; <reference osisRef="Lev.16.2">16:2</reference>, <reference osisRef="Lev.16.15">15</reference>; <reference osisRef="Heb.10.14-Heb.10.18">He 10:14-18</reference>). There cannot be a covenant without sacrifice (<reference osisRef="Gen.8.20">Ge 8:20</reference>; <reference osisRef="Gen.9.17">9:17</reference>; <reference osisRef="Gen.15.9">15:9</reference>, &c.; <reference osisRef="Heb.9.15">He 9:15</reference>). Here the old covenant is to be confirmed, but in a way peculiar to the New Testament, namely, by the one sacrifice, which would terminate all sacrifices (<reference osisRef="Ps.40.6">Psa 40:6</reference>, <reference osisRef="Ps.40.11">11</reference>). Thus as the Levitical rites approached their end, Jeremiah, Ezekiel, and Daniel, with ever increasing clearness, oppose the spiritual new covenant to the transient earthly elements of the old.

<hi type="bold">for the overspreading of abominations--</hi>On account of the abominations committed by the unholy people against the Holy One, He shall not only destroy the city and sanctuary (<reference osisRef="Dan.9.25">Da 9:25</reference>), but shall continue its desolation until the time of the consummation "determined" by God (the phrase is quoted from <reference osisRef="Isa.10.22">Is 10:22</reference>, <reference osisRef="Isa.10.23">23</reference>), when at last the world power shall be judged and dominion be given to the saints of the Most High (<reference osisRef="Dan.7.26">Da 7:26</reference>, <reference osisRef="Dan.7.27">27</reference>). Auberlen translates, "On account of the desolating summit of abominations (compare <reference osisRef="Dan.11.31">Da 11:31</reference>; <reference osisRef="Dan.12.11">12:11</reference>; thus the repetition of the same thing as in <reference osisRef="Dan.9.26">Da 9:26</reference> is avoided), and till the consummation which is determined, it (the curse, <reference osisRef="Dan.9.11">Da 9:11</reference>, foretold by Moses) will pour on the desolated." Israel reached the summit of abominations, which drew down desolation (<reference osisRef="Matt.24.28">Mt 24:28</reference>), nay, which is the desolation itself, when, after murdering Messiah, they offered sacrifices, Mosaic indeed in form, but heathenish in spirit (compare <reference osisRef="Isa.1.13">Is 1:13</reference>; <reference osisRef="Ezek.5.11">Eze 5:11</reference>). Christ refers to this passage (<reference osisRef="Matt.24.15">Mt 24:15</reference>), "When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place" (the latter words being tacitly implied in "abominations" as being such as are committed against the sanctuary). Tregelles translates, "upon the wing of abominations shall be that which causeth desolation"; namely, an idol set up on a wing or pinnacle of the temple (compare <reference osisRef="Matt.4.5">Mt 4:5</reference>) by Antichrist, who makes a covenant with the restored Jews for the last of the seventy weeks of years (fulfilling Jesus' words, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it, then in the midst of the week breaks it, causing the daily sacrifices to cease. Tregelles thus identifies the last half week with the time, times, and a half of the persecuting little horn (<reference osisRef="Dan.7.25">Da 7:25</reference>). But thus there is a gap of at least 1830 years put between the sixty-nine weeks and the seventieth week. Sir Isaac Newton explains the wing ("overspreading") of abominations to be the Roman ensigns (eagles) brought to the east gate of the temple, and there sacrificed to by the soldiers; the war, ending in the destruction of Jerusalem, lasted from spring A.D. 67 to autumn A.D. 70, that is, just three and a half years, or the last half week of years [Josephus, Wars of the Jews, 6.6].

<hi type="bold">poured upon the desolate--</hi>Tregelles translates, "the causer of desolation," namely, Antichrist. Compare "abomination that maketh desolate" (<reference osisRef="Dan.12.11">Da 12:11</reference>). Perhaps both interpretations of the whole passage may be in part true; the Roman desolator, Titus, being a type of Antichrist, the final desolator of Jerusalem. Bacon [The Advancement of Learning, 2.3] says, "Prophecies are of the nature of the Author, with whom a thousand years are as one day; and therefore are not fulfilled punctually at once, but have a springing and germinant accomplishment through many years, though the height and fulness of them may refer to one age." <chapter eID="Dan.9"/>

27. he shall confirm the covenant-- Christ. The confirmation of the covenant is assigned to Him also elsewhere. Is 42:6, "I will give thee for a covenant of the people" (that is, He in whom the covenant between Israel and God is personally expressed); compare Lu 22:20, "The new testament in My blood"; Mal 3:1, "the angel of the covenant"; Jr 31:31-34, describes the Messianic covenant in full. Contrast Da 11:30, 32, "forsake the covenant," "do wickedly against the covenant." The prophecy as to Messiah's confirming the covenant with many would comfort the faithful in Antiochus' times, who suffered partly from persecuting enemies, partly from false friends (Da 11:33-35). Hence arises the similarity of the language here and in Da 11:30, 32, referring to Antiochus, the type of Antichrist. with many-- (Is 53:11; Mt 20:28; 26:28; Ro 5:15, 19; He 9:28). in... midst of... week-- The seventy weeks extend to A.D. 33. Israel was not actually destroyed till A.D. 79, but it was so virtually, A.D. 33, about three or four years after Christ's death, during which the Gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (Ac 7:54-60), the respite of grace granted to them was at an end (Lu 13:7-9). Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (compare Ge 2:17 with Ge 5:5; Ho 13:1, 2), its actual destruction by Titus being the consummation of the removal of the kingdom of God from Israel to the Gentiles (Mt 21:43), which is not to be restored until Christ's second coming, when Israel shall be at the head of humanity (Mt 23:39; Ac 1:6, 7; Ro 11:25-31; 15:1-32). The interval forms for the covenant-people a great parenthesis. he shall cause the sacrifice... oblation to cease-- distinct from the temporary "taking away" of "the daily" (sacrifice) by Antiochus (Da 8:11; 11:31). Messiah was to cause all sacrifices and oblations in general to "cease" utterly. There is here an allusion only to Antiochus' act; to comfort God's people when sacrificial worship was to be trodden down, by pointing them to the Messianic time when salvation would fully come and yet temple sacrifices cease. This is the same consolation as Jeremiah and Ezekiel gave under like circumstances, when the destruction of Jerusalem by Nebuchadnezzar was impending (Jr 3:16; 31:31; Eze 11:19). Jesus died in the middle of the last week, A.D. 30. His prophetic life lasted three and a half years; the very time in which "the saints are given into the hand" of Antichrist (Da 7:25). Three and a half does not, like ten, designate the power of the world in its fulness, but (while opposed to the divine, expressed by seven) broken and defeated in its seeming triumph; for immediately after the three and a half times, judgment falls on the victorious world powers (Da 7:25, 26). So Jesus' death seemed the triumph of the world, but was really its defeat (Joh 12:31). The rending of the veil marked the cessation of sacrifices through Christ's death (Le 4:6, 17; 16:2, 15; He 10:14-18). There cannot be a covenant without sacrifice (Ge 8:20; 9:17; 15:9, &c.; He 9:15). Here the old covenant is to be confirmed, but in a way peculiar to the New Testament, namely, by the one sacrifice, which would terminate all sacrifices (Psa 40:6, 11). Thus as the Levitical rites approached their end, Jeremiah, Ezekiel, and Daniel, with ever increasing clearness, oppose the spiritual new covenant to the transient earthly elements of the old. for the overspreading of abominations-- On account of the abominations committed by the unholy people against the Holy One, He shall not only destroy the city and sanctuary (Da 9:25), but shall continue its desolation until the time of the consummation "determined" by God (the phrase is quoted from Is 10:22, 23), when at last the world power shall be judged and dominion be given to the saints of the Most High (Da 7:26, 27). Auberlen translates, "On account of the desolating summit of abominations (compare Da 11:31; 12:11; thus the repetition of the same thing as in Da 9:26 is avoided), and till the consummation which is determined, it (the curse, Da 9:11, foretold by Moses) will pour on the desolated." Israel reached the summit of abominations, which drew down desolation (Mt 24:28), nay, which is the desolation itself, when, after murdering Messiah, they offered sacrifices, Mosaic indeed in form, but heathenish in spirit (compare Is 1:13; Eze 5:11). Christ refers to this passage (Mt 24:15), "When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place" (the latter words being tacitly implied in "abominations" as being such as are committed against the sanctuary). Tregelles translates, "upon the wing of abominations shall be that which causeth desolation"; namely, an idol set up on a wing or pinnacle of the temple (compare Mt 4:5) by Antichrist, who makes a covenant with the restored Jews for the last of the seventy weeks of years (fulfilling Jesus' words, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it, then in the midst of the week breaks it, causing the daily sacrifices to cease. Tregelles thus identifies the last half week with the time, times, and a half of the persecuting little horn (Da 7:25). But thus there is a gap of at least 1830 years put between the sixty-nine weeks and the seventieth week. Sir Isaac Newton explains the wing ("overspreading") of abominations to be the Roman ensigns (eagles) brought to the east gate of the temple, and there sacrificed to by the soldiers; the war, ending in the destruction of Jerusalem, lasted from spring A.D. 67 to autumn A.D. 70, that is, just three and a half years, or the last half week of years [Josephus, Wars of the Jews, 6.6]. poured upon the desolate-- Tregelles translates, "the causer of desolation," namely, Antichrist. Compare "abomination that maketh desolate" (Da 12:11). Perhaps both interpretations of the whole passage may be in part true; the Roman desolator, Titus, being a type of Antichrist, the final desolator of Jerusalem. Bacon [The Advancement of Learning, 2.3] says, "Prophecies are of the nature of the Author, with whom a thousand years are as one day; and therefore are not fulfilled punctually at once, but have a springing and germinant accomplishment through many years, though the height and fulness of them may refer to one age."


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Dan.10.1-Dan.10.21">Da 10:1-21</reference>. Daniel Comforted by an Angelic Vision.</title>
 The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world (<reference osisRef="Job.1.7">Job 1:7</reference>; 2:1, &c.; <reference osisRef="Zech.3.1">Zec 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>; <reference osisRef="Rev.12.7">Re 12:7</reference>), and angels as the ministers of God's government of men. As in the world of nature (<reference osisRef="John.5.4">Joh 5:4</reference>; <reference osisRef="Rev.7.1-Rev.7.3">Re 7:1-3</reference>), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real (<reference osisRef="1Sam.16.13-1Sam.16.15">1Sa 16:13-15</reference>; <reference osisRef="1Kgs.22.22">1Ki 22:22</reference>; <reference osisRef="Eph.6.12">Ep 6:12</reference>).

<hi type="bold">1. third year of Cyrus--</hi>two years after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in <reference osisRef="Dan.9.3-Dan.9.19">Da 9:3-19</reference>. This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in <reference osisRef="Dan.8.1-Dan.8.14">Da 8:1-14</reference>. That which then "none understood," he says here, "he understood"; the messenger being sent to him for this (<reference osisRef="Dan.10.11">Da 10:11</reference>, <reference osisRef="Dan.10.14">14</reference>), to make him understand it. Probably Daniel was no longer in office at court; for in <reference osisRef="Dan.1.21">Da 1:21</reference>, it is said, "Daniel continued even unto the first year of King Cyrus"; not that he died then. See on <reference osisRef="Dan.1.21">Da 1:21</reference>.

<hi type="bold">but the time appointed was long--</hi>rather, "it (that is, the prophecy) referred to great calamity" [Maurer]; or, "long and calamitous warfare" [Gesenius]. Literally, "host going to war"; hence, warfare, calamity.

CHAPTER 10 Da 10:1-21. Daniel Comforted by an Angelic Vision. The tenth through twelfth chapters more fully describe the vision in the eighth chapter by a second vision on the same subject, just as the vision in the seventh chapter explains more fully that in the second. The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual worlds as the background of the historical world (Job 1:7; 2:1, &c.; Zec 3:1, 2; Re 12:7), and angels as the ministers of God's government of men. As in the world of nature (Joh 5:4; Re 7:1-3), so in that of history here; Michael, the champion of Israel, and with him another angel, whose aim is to realize God's will in the heathen world, resist the God-opposed spirit of the world. These struggles are not merely symbolical, but real (1Sa 16:13-15; 1Ki 22:22; Ep 6:12). 1. third year of Cyrus-- two years after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in Da 9:3-19. This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in Da 8:1-14. That which then "none understood," he says here, "he understood"; the messenger being sent to him for this (Da 10:11, 14), to make him understand it. Probably Daniel was no longer in office at court; for in Da 1:21, it is said, "Daniel continued even unto the first year of King Cyrus"; not that he died then. See on Da 1:21. but the time appointed was long-- rather, "it (that is, the prophecy) referred to great calamity" [Maurer]; or, "long and calamitous warfare" [Gesenius]. Literally, "host going to war"; hence, warfare, calamity.


<hi type="bold">2. mourning--</hi>that is, afflicting myself by fasting from "pleasant bread, flesh and wine" (<reference osisRef="Dan.10.3">Da 10:3</reference>), as a sign of sorrow, not for its own sake. Compare <reference osisRef="Matt.9.14">Mt 9:14</reference>, "fast," answering to "mourn" (<reference osisRef="Dan.10.15">Da 10:15</reference>). Compare <reference osisRef="1Cor.8.8">1Co 8:8</reference>; <reference osisRef="1Tim.4.3">1Ti 4:3</reference>, which prove that "fasting" is not an indispensable Christian obligation; but merely an outward expression of sorrow, and separation from ordinary worldly enjoyments, in order to give one's self to prayer (<reference osisRef="Acts.13.2">Ac 13:2</reference>). Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court.

2. mourning-- that is, afflicting myself by fasting from "pleasant bread, flesh and wine" (Da 10:3), as a sign of sorrow, not for its own sake. Compare Mt 9:14, "fast," answering to "mourn" (Da 10:15). Compare 1Co 8:8; 1Ti 4:3, which prove that "fasting" is not an indispensable Christian obligation; but merely an outward expression of sorrow, and separation from ordinary worldly enjoyments, in order to give one's self to prayer (Ac 13:2). Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court.


<hi type="bold">3. no pleasant bread--</hi>"unleavened bread, even the bread of affliction" (<reference osisRef="Deut.16.3">De 16:3</reference>).

<hi type="bold">anoint--</hi>The Persians largely used unguents.

3. no pleasant bread-- "unleavened bread, even the bread of affliction" (De 16:3). anoint-- The Persians largely used unguents.


<hi type="bold">4. first month--</hi>Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (<reference osisRef="Exod.12.18">Ex 12:18</reference>), from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not till the twenty-fourth, because of the opposition of "the prince of Persia" (<reference osisRef="Dan.10.13">Da 10:13</reference>).

<hi type="bold">I was by ... the ... river--</hi>in waking reality, not a trance (<reference osisRef="Dan.10.7">Da 10:7</reference>); when younger, he saw the future in images, but now when old, he receives revelations from angels in common language, that is, in the apocalyptic mode. In the patriarchal period God often appeared visibly, that is, theophany. In the prophets, next in the succession, the inward character of revelation is prominent. The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, that is, apocalypse. So in the New Testament there is a parallel progression: God in the flesh, the spiritual activity of the apostles and the apocalypse [Auberlen].

<hi type="bold">Hiddekel--</hi>the Tigris.

4. first month-- Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (Ex 12:18), from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not till the twenty-fourth, because of the opposition of "the prince of Persia" (Da 10:13). I was by... the... river-- in waking reality, not a trance (Da 10:7); when younger, he saw the future in images, but now when old, he receives revelations from angels in common language, that is, in the apocalyptic mode. In the patriarchal period God often appeared visibly, that is, theophany. In the prophets, next in the succession, the inward character of revelation is prominent. The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, that is, apocalypse. So in the New Testament there is a parallel progression: God in the flesh, the spiritual activity of the apostles and the apocalypse [Auberlen]. Hiddekel-- the Tigris.


<hi type="bold">5. lifted up mine eyes--</hi>from the ground on which they had been fixed in his mourning.

<hi type="bold">certain man--</hi>literally, "one man." An angel of the highest order; for in <reference osisRef="Dan.8.16">Da 8:16</reference> he commands Gabriel to make Daniel to understand the vision, and in <reference osisRef="Dan.12.6">Da 12:6</reference> one of the two angels inquires of him how long it would be till the end predicted.

<hi type="bold">linen--</hi>the raiment of priests, being the symbol of sanctity, as more pure than wool (<reference osisRef="Exod.28.42">Ex 28:42</reference>); also of prophets (<reference osisRef="Jer.13.1">Jr 13:1</reference>); and of angels (<reference osisRef="Rev.15.6">Re 15:6</reference>).

<hi type="bold">girded with ... gold--</hi>that is, with a girdle interwoven with gold (<reference osisRef="Rev.1.13">Re 1:13</reference>).

5. lifted up mine eyes-- from the ground on which they had been fixed in his mourning. certain man-- literally, "one man." An angel of the highest order; for in Da 8:16 he commands Gabriel to make Daniel to understand the vision, and in Da 12:6 one of the two angels inquires of him how long it would be till the end predicted. linen-- the raiment of priests, being the symbol of sanctity, as more pure than wool (Ex 28:42); also of prophets (Jr 13:1); and of angels (Re 15:6). girded with... gold-- that is, with a girdle interwoven with gold (Re 1:13).


<hi type="bold">6. beryl--</hi>literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone."

6. beryl-- literally, "Tarshish," in Spain. The beryl, identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called "the Tarshish stone."


<hi type="bold">7. they fled--</hi>terrified by the presence of the presence of the angel.

7. they fled-- terrified by the presence of the presence of the angel.


<hi type="bold">8. comeliness--</hi>literally, "vigor," that is, lively expression and color.

<hi type="bold">into corruption--</hi>"deadliness," that is, death-like paleness (<reference osisRef="Dan.5.6">Da 5:6</reference>; <reference osisRef="Dan.7.28">7:28</reference>).

8. comeliness-- literally, "vigor," that is, lively expression and color. into corruption-- "deadliness," that is, death-like paleness (Da 5:6; 7:28).


<hi type="bold">9. voice of his words--</hi>the sound of his words.

<hi type="bold">was I in a deep sleep--</hi>"I sank into a deep sleep" [Lengkerke].

9. voice of his words-- the sound of his words. was I in a deep sleep-- "I sank into a deep sleep" [Lengkerke].


<hi type="bold">10. an hand--</hi>namely, of Gabriel, who interpreted other revelations to Daniel (<reference osisRef="Dan.8.16">Da 8:16</reference>) [Theodoret].

<hi type="bold">set me upon my knees--</hi>Gesenius translates, "cause me to reel on my knees," &c.

10. an hand-- namely, of Gabriel, who interpreted other revelations to Daniel (Da 8:16) [Theodoret]. set me upon my knees-- Gesenius translates, "cause me to reel on my knees," &c.


<hi type="bold">11. man ... beloved--</hi>(See on <reference osisRef="Dan.9.23">Da 9:23</reference>).

<hi type="bold">understand--</hi>"attend to." See <reference osisRef="Dan.8.17">Da 8:17</reference>, <reference osisRef="Dan.8.18">18</reference>.

11. man... beloved-- (See on Da 9:23). understand-- "attend to." See Da 8:17, 18.


<hi type="bold">12. Fear not--</hi>Be not affrighted at my presence.

<hi type="bold">didst set thine heart to understand--</hi>what shall come to pass to thy people at the last times (compare <reference osisRef="Dan.10.14">Da 10:14</reference>).

<hi type="bold">chasten thyself--</hi>(<reference osisRef="Dan.10.2">Da 10:2</reference>, <reference osisRef="Dan.10.3">3</reference>).

<hi type="bold">thy words were heard--</hi>(<reference osisRef="Acts.10.4">Ac 10:4</reference>). Prayer is heard at once in heaven, though the sensible answer may seem to be delayed. God's messenger was detained on the way (<reference osisRef="Dan.10.13">Da 10:13</reference>) by the opposition of the powers of darkness. If in our prayers amidst long protracted sorrows we believed God's angel is on his way to us, what consolation it would give us!

<hi type="bold">for thy words--</hi>because of thy prayers.

12. Fear not-- Be not affrighted at my presence. didst set thine heart to understand-- what shall come to pass to thy people at the last times (compare Da 10:14). chasten thyself-- (Da 10:2, 3). thy words were heard-- (Ac 10:4). Prayer is heard at once in heaven, though the sensible answer may seem to be delayed. God's messenger was detained on the way (Da 10:13) by the opposition of the powers of darkness. If in our prayers amidst long protracted sorrows we believed God's angel is on his way to us, what consolation it would give us! for thy words-- because of thy prayers.


<hi type="bold">13. prince of ... Persia--</hi>the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" (<reference osisRef="Dan.10.12">Da 10:12</reference>), the good angel did not come to him until more than three weeks had elapsed (<reference osisRef="Dan.10.4">Da 10:4</reference>).

<hi type="bold">one and twenty days--</hi>answering to the three weeks of Daniel's mourning (<reference osisRef="Dan.10.2">Da 10:2</reference>).

<hi type="bold">Michael--</hi>that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God.

<hi type="bold">help me--</hi>Michael, as patron of Israel before God (<reference osisRef="Dan.10.21">Da 10:21</reference>; <reference osisRef="Dan.12.1">12:1</reference>), "helped" to influence the Persian king to permit the Jews' return to Jerusalem.

<hi type="bold">I remained--</hi>I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. Gesenius translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.

13. prince of... Persia-- the angel of darkness that represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" (Da 10:12), the good angel did not come to him until more than three weeks had elapsed (Da 10:4). one and twenty days-- answering to the three weeks of Daniel's mourning (Da 10:2). Michael-- that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God. help me-- Michael, as patron of Israel before God (Da 10:21; 12:1), "helped" to influence the Persian king to permit the Jews' return to Jerusalem. I remained-- I was detained there with the kings of Persia, that is, with the angel of the Persian rulers, with whom I had to contend, and from whom I should not have got free, but for the help of Michael. Gesenius translates, "I obtained the ascendency," that is, I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favor Israel's restoration.


<hi type="bold">14. what shall befall thy people in the latter days--</hi>an intimation that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming--calamities of which Antiochus' persecutions were the type.

<hi type="bold">vision is for many days--</hi>that is, extends far into the future.

14. what shall befall thy people in the latter days-- an intimation that the prophecy, besides describing the doings of Antiochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming--calamities of which Antiochus' persecutions were the type. vision is for many days-- that is, extends far into the future.


<hi type="bold">15. face toward the ground--</hi>in humble reverence (<reference osisRef="Gen.19.1">Ge 19:1</reference>).

<hi type="bold">dumb--</hi>with overwhelming awe.

15. face toward the ground-- in humble reverence (Ge 19:1). dumb-- with overwhelming awe.


<hi type="bold">16. touched my lips--</hi>the same significant action wherewith the Son of man accompanied His healing of the dumb (<reference osisRef="Mark.7.33">Mr 7:33</reference>). He alone can give spiritual utterance (<reference osisRef="Isa.6.6">Is 6:6</reference>, <reference osisRef="Isa.6.7">7</reference>; <reference osisRef="Eph.6.19">Ep 6:19</reference>), enabling one to "open the mouth boldly." The same one who makes dumb (<reference osisRef="Dan.10.15">Da 10:15</reference>) opens the mouth.

<hi type="bold">sorrows--</hi>literally, "writhings" as of a woman in travail.

16. touched my lips-- the same significant action wherewith the Son of man accompanied His healing of the dumb (Mr 7:33). He alone can give spiritual utterance (Is 6:6, 7; Ep 6:19), enabling one to "open the mouth boldly." The same one who makes dumb (Da 10:15) opens the mouth. sorrows-- literally, "writhings" as of a woman in travail.


<hi type="bold">17. this ... this my lord--</hi>to avoid the tautology in English Version, join rather "this," with "servant," "How can this servant of my lord (that is, how can I who am so feeble) talk with this my lord (who is so majestic)?" Thus Daniel gives the reason why he is so overwhelmed with awe [Maurer].

17. this... this my lord-- to avoid the tautology in English Version, join rather "this," with "servant," "How can this servant of my lord (that is, how can I who am so feeble) talk with this my lord (who is so majestic)?" Thus Daniel gives the reason why he is so overwhelmed with awe [Maurer].


<hi type="bold">18. again ... touched me--</hi>It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure.

18. again... touched me-- It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure.


<hi type="bold">19. peace be unto thee--</hi>God is favorable to thee and to thy people Israel. See <reference osisRef="Judg.13.21">Jud 13:21</reference>, <reference osisRef="Judg.13.22">22</reference>, as to the fear of some evil resulting from a vision of angels.

19. peace be unto thee-- God is favorable to thee and to thy people Israel. See Jud 13:21, 22, as to the fear of some evil resulting from a vision of angels.


<hi type="bold">20. Knowest thou wherefore--</hi>The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (<reference osisRef="Dan.10.13">Da 10:13</reference>). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels.

<hi type="bold">prince of Grecia shall come--</hi>Alexander the Great, who conquered Persia, and favored the Jews [Calvin]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [Gejer].

20. Knowest thou wherefore-- The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (Da 10:13). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels. prince of Grecia shall come-- Alexander the Great, who conquered Persia, and favored the Jews [Calvin]. Rather, as the prince of Persia is an angel, representing the hostile world power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, namely, the world power that succeeds Persia, Greece; Antiochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome [Gejer].


<hi type="bold">21. noted in the scripture of truth--</hi>in the secret book of God's decrees (<reference osisRef="Ps.139.16">Psa 139:16</reference>; <reference osisRef="Rev.5.1">Re 5:1</reference>), which are truth, that is, the things which shall most surely come to pass, being determined by God (compare <reference osisRef="John.17.17">Joh 17:17</reference>).

<hi type="bold">none ... but Michael--</hi>To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel. <chapter eID="Dan.10"/>

21. noted in the scripture of truth-- in the secret book of God's decrees (Psa 139:16; Re 5:1), which are truth, that is, the things which shall most surely come to pass, being determined by God (compare Joh 17:17). none... but Michael-- To him alone of the angels the office of protecting Israel, in concert with the angelic speaker, was delegated; all the world powers were against Israel.


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Dan.11.1-Dan.11.45">Da 11:1-45</reference>. This chapter is an enlargement of the eighth: The Overthrow of Persia by Grecia: The Four Divisions of Alexander's Kingdom:</title>
 Conflicts between the Kings of the South and of the North, the Ptolemies and Seleucidæ: Antiochus Epiphanes.

<hi type="bold">1. I--</hi>the angel (<reference osisRef="Dan.10.18">Da 10:18</reference>).

<hi type="bold">first year of Darius--</hi>Cyaxares II; the year of the conquest of Babylon (<reference osisRef="Dan.5.31">Da 5:31</reference>). Cyrus, who wielded the real power, though in name subordinate to Darius, in that year promulgated the edict for the restoration of the Jews, which Daniel was at the time praying for (<reference osisRef="Dan.9.1">Da 9:1</reference>, 2, 21, 23).

<hi type="bold">stood--</hi>implying promptness in helping (<reference osisRef="Ps.94.16">Psa 94:16</reference>).

<hi type="bold">strengthen him--</hi>namely, Michael; even as Michael (<reference osisRef="Dan.10.21">Da 10:21</reference>, "strengtheneth himself with me") helped the angel, both joining their powers in behalf of Israel [Rosenmuller]. Or, Darius, the angel "confirming him" in his purpose of kindness to Israel.

CHAPTER 11 Da 11:1-45. This chapter is an enlargement of the eighth: The Overthrow of Persia by Grecia: The Four Divisions of Alexander's Kingdom: Conflicts between the Kings of the South and of the North, the Ptolemies and Seleucidæ: Antiochus Epiphanes. 1. I-- the angel (Da 10:18). first year of Darius-- Cyaxares II; the year of the conquest of Babylon (Da 5:31). Cyrus, who wielded the real power, though in name subordinate to Darius, in that year promulgated the edict for the restoration of the Jews, which Daniel was at the time praying for (Da 9:1, 2, 21, 23). stood-- implying promptness in helping (Psa 94:16). strengthen him-- namely, Michael; even as Michael (Da 10:21, "strengtheneth himself with me") helped the angel, both joining their powers in behalf of Israel [Rosenmuller]. Or, Darius, the angel "confirming him" in his purpose of kindness to Israel.


<hi type="bold">2. three kings in Persia--</hi>Cambyses, Pseudo-Smerdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in <reference osisRef="Ezra.4.6">Ezr 4:6</reference>, <reference osisRef="Ezra.7.24">7, 24</reference>). The Ahasuerus of Esther (see on <reference osisRef="Dan.9.1">Da 9:1</reference>) is identified with Xerxes, both in Greek history and in Scripture, appearing proud, self-willed, careless of contravening Persian customs, amorous, facile, and changeable (<reference osisRef="Dan.11.2">Da 11:2</reference>).

<hi type="bold">fourth ... riches ... against ... Grecia--</hi>Xerxes, whose riches were proverbial. Persia reached its climax and showed its greatest power in his invasion of Greece, 480 B.C. After his overthrow at Salamis, Persia is viewed as politically dead, though it had an existence. Therefore, <reference osisRef="Dan.11.3">Da 11:3</reference>, without noticing Xerxes' successors, proceeds at once to Alexander, under whom, first, the third world kingdom, Grecia, reached its culmination, and assumed an importance as to the people of God.

<hi type="bold">stir up all--</hi>Four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [Prideaux, Connexion, 1.4. l. 410].

2. three kings in Persia-- Cambyses, Pseudo-Smerdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in Ezr 4:6, 7, 24). The Ahasuerus of Esther (see on Da 9:1) is identified with Xerxes, both in Greek history and in Scripture, appearing proud, self-willed, careless of contravening Persian customs, amorous, facile, and changeable (Da 11:2). fourth... riches... against... Grecia-- Xerxes, whose riches were proverbial. Persia reached its climax and showed its greatest power in his invasion of Greece, 480 B.C. After his overthrow at Salamis, Persia is viewed as politically dead, though it had an existence. Therefore, Da 11:3, without noticing Xerxes' successors, proceeds at once to Alexander, under whom, first, the third world kingdom, Grecia, reached its culmination, and assumed an importance as to the people of God. stir up all-- Four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [Prideaux, Connexion, 1.4. l. 410].


<hi type="bold">3. mighty king ... do according to his will--</hi>answering to the he-goat's "notable horn" (<reference osisRef="Dan.8.6">Da 8:6</reference>, <reference osisRef="Dan.7.21">7, 21</reference>). Alexander invaded Persia 334 B.C., to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, Arrian, Alexander. 2.14.7).

3. mighty king... do according to his will-- answering to the he-goat's "notable horn" (Da 8:6, 7, 21). Alexander invaded Persia 334 B.C., to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, Arrian, Alexander. 2.14.7).


<hi type="bold">4. kingdom ... divided toward ... four winds--</hi>the fourfold division of Alexander's kingdom at his death (<reference osisRef="Dan.8.8">Da 8:8</reference>, <reference osisRef="Dan.8.22">22</reference>), after the battle of Ipsus, 301 B.C.

<hi type="bold">not to his posterity--</hi>(See on <reference osisRef="Dan.8.8">Da 8:8</reference>; <reference osisRef="Dan.8.22">Da 8:22</reference>).

<hi type="bold">nor according to his dominion--</hi>None of his successors had so wide a dominion as Alexander himself.

<hi type="bold">others besides those--</hi>besides Alexander's sons, Hercules by Barsine, Darius' daughter, and Alexander by Roxana, who were both slain [Maurer]. Rather, besides the four successors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire [Jerome].

4. kingdom... divided toward... four winds-- the fourfold division of Alexander's kingdom at his death (Da 8:8, 22), after the battle of Ipsus, 301 B.C. not to his posterity-- (See on Da 8:8; Da 8:22). nor according to his dominion-- None of his successors had so wide a dominion as Alexander himself. others besides those-- besides Alexander's sons, Hercules by Barsine, Darius' daughter, and Alexander by Roxana, who were both slain [Maurer]. Rather, besides the four successors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire [Jerome].


5. Here the prophet leaves Asia and Greece and takes up Egypt and Syria, these being in continual conflict under Alexander's successors, entailing misery on Judea, which lay between the two. Holy Scripture handles external history only so far as it is connected with God's people, Israel [Jerome]. Tregelles puts a chasm between the fourth and fifth verses, making the transition to the final Antichrist here, answering to the chasm (in his view) at <reference osisRef="Dan.8.22">Da 8:22</reference>, <reference osisRef="Dan.8.23">23</reference>.

<hi type="bold">king of ... south--</hi>literally, "of midday": Egypt (<reference osisRef="Dan.11.8">Da 11:8</reference>, <reference osisRef="Dan.11.42">42</reference>), Ptolemy Soter, son of Lagus. He took the title "king," whereas Lagus was but "governor."

<hi type="bold">one of his princes--</hi>Seleucus, at first a satrap of Ptolemy Lagus, but from 312 B.C. king of the largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nicator, that is, "conqueror." Connect the words thus, "And one of his (Ptolemy's) princes, even he (Seleucus) shall be strong above him" (above Ptolemy, his former master).

5. Here the prophet leaves Asia and Greece and takes up Egypt and Syria, these being in continual conflict under Alexander's successors, entailing misery on Judea, which lay between the two. Holy Scripture handles external history only so far as it is connected with God's people, Israel [Jerome]. Tregelles puts a chasm between the fourth and fifth verses, making the transition to the final Antichrist here, answering to the chasm (in his view) at Da 8:22, 23. king of... south-- literally, "of midday": Egypt (Da 11:8, 42), Ptolemy Soter, son of Lagus. He took the title "king," whereas Lagus was but "governor." one of his princes-- Seleucus, at first a satrap of Ptolemy Lagus, but from 312 B.C. king of the largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nicator, that is, "conqueror." Connect the words thus, "And one of his (Ptolemy's) princes, even he (Seleucus) shall be strong above him" (above Ptolemy, his former master).


<hi type="bold">6. in ... end of years--</hi>when the predicted time shall be consummated (<reference osisRef="Dan.11.13">Da 11:13</reference>, Margin; <reference osisRef="Dan.8.17">Da 8:17</reference>; <reference osisRef="Dan.12.13">12:13</reference>).

<hi type="bold">king's daughter of the south--</hi>Berenice, daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end his war with Antiochus Theus, "king of the north" (literally, "midnight": the prophetical phrase for the region whence came affliction to Israel, <reference osisRef="Jer.1.13-Jer.1.15">Jr 1:13-15</reference>; <reference osisRef="Joel.2.20">Joe 2:20</reference>), that is, Syria, gave Berenice to Antiochus, who thereupon divorced his former wife, Laodice, and disinherited her son, Seleucus Callinicus. The designation, "king of the north" and "of the south," is given in relation to Judea, as the standpoint. Egypt is mentioned by name (<reference osisRef="Dan.11.8">Da 11:8</reference>, <reference osisRef="Dan.11.42">42</reference>), though Syria is not; because the former was in Daniel's time a flourishing kingdom, whereas Syria was then a mere dependency of Assyria and Babylon: an undesigned proof of the genuineness of the Book of Daniel.

<hi type="bold">agreement--</hi>literally, "rights," that is, to put things to rights between the belligerents.

<hi type="bold">she shall not retain the power of the arm--</hi>She shall not be able to effect the purpose of the alliance, namely, that she should be the mainstay of peace. Ptolemy having died, Antiochus took back Laodice, who then poisoned him, and caused Berenice and her son to be put to death, and raised her own son, Seleucus Nicator, to the throne.

<hi type="bold">neither shall he stand--</hi>The king of Egypt shall not gain his point of setting his line on the throne of Syria.

<hi type="bold">his arm--</hi>that on which he relied. Berenice and her offspring.

<hi type="bold">they that brought her--</hi>her attendants from Egypt.

<hi type="bold">he that begat her--</hi>rather as Margin, "the child whom she brought forth" [Ewald]. If English Version (which Maurer approves) be retained, as Ptolemy died a natural death, "given up" is not in his case, as in Berenice's, to be understood of giving up to death, but in a general sense, of his plan proving abortive.

<hi type="bold">he that strengthened her in these times--</hi>Antiochus Theus, who is to attach himself to her (having divorced Laodice) at the times predicted [Gejer].

6. in... end of years-- when the predicted time shall be consummated (Da 11:13, Margin; Da 8:17; 12:13). king's daughter of the south-- Berenice, daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end his war with Antiochus Theus, "king of the north" (literally, "midnight": the prophetical phrase for the region whence came affliction to Israel, Jr 1:13-15; Joe 2:20), that is, Syria, gave Berenice to Antiochus, who thereupon divorced his former wife, Laodice, and disinherited her son, Seleucus Callinicus. The designation, "king of the north" and "of the south," is given in relation to Judea, as the standpoint. Egypt is mentioned by name (Da 11:8, 42), though Syria is not; because the former was in Daniel's time a flourishing kingdom, whereas Syria was then a mere dependency of Assyria and Babylon: an undesigned proof of the genuineness of the Book of Daniel. agreement-- literally, "rights," that is, to put things to rights between the belligerents. she shall not retain the power of the arm-- She shall not be able to effect the purpose of the alliance, namely, that she should be the mainstay of peace. Ptolemy having died, Antiochus took back Laodice, who then poisoned him, and caused Berenice and her son to be put to death, and raised her own son, Seleucus Nicator, to the throne. neither shall he stand-- The king of Egypt shall not gain his point of setting his line on the throne of Syria. his arm-- that on which he relied. Berenice and her offspring. they that brought her-- her attendants from Egypt. he that begat her-- rather as Margin, "the child whom she brought forth" [Ewald]. If English Version (which Maurer approves) be retained, as Ptolemy died a natural death, "given up" is not in his case, as in Berenice's, to be understood of giving up to death, but in a general sense, of his plan proving abortive. he that strengthened her in these times-- Antiochus Theus, who is to attach himself to her (having divorced Laodice) at the times predicted [Gejer].


<hi type="bold">7. a branch of her roots ... in his estate--</hi>Ptolemy Euergetes, brother of Berenice, succeeding in the place (Margin) of Philadelphus, avenged her death by overrunning Syria, even to the Euphrates.

<hi type="bold">deal against them--</hi>He shall deal with the Syrians at his own pleasure. He slew Laodice.

7. a branch of her roots... in his estate-- Ptolemy Euergetes, brother of Berenice, succeeding in the place (Margin) of Philadelphus, avenged her death by overrunning Syria, even to the Euphrates. deal against them-- He shall deal with the Syrians at his own pleasure. He slew Laodice.


<hi type="bold">8. carry ... into Egypt their gods, &c.--</hi>Ptolemy, on hearing of a sedition in Egypt, returned with forty thousand talents of silver, precious vessels, and twenty-four hundred images, including Egyptian idols, which Cambyses had carried from Egypt into Persia. The idolatrous Egyptians were so gratified, that they named him Euergetes, or "benefactor."

<hi type="bold">continue more years--</hi>Ptolemy survived Seleucus four years, reigning in all forty-six years. Maurer translates, "Then he for several years shall desist from (contending with) the king of the north" (compare <reference osisRef="Dan.11.9">Da 11:9</reference>).

8. carry... into Egypt their gods, &c.-- Ptolemy, on hearing of a sedition in Egypt, returned with forty thousand talents of silver, precious vessels, and twenty-four hundred images, including Egyptian idols, which Cambyses had carried from Egypt into Persia. The idolatrous Egyptians were so gratified, that they named him Euergetes, or "benefactor." continue more years-- Ptolemy survived Seleucus four years, reigning in all forty-six years. Maurer translates, "Then he for several years shall desist from (contending with) the king of the north" (compare Da 11:9).


<hi type="bold">9. come into his kingdom--</hi>Egypt: not only with impunity, but with great spoil.

9. come into his kingdom-- Egypt: not only with impunity, but with great spoil.


<hi type="bold">10. his sons--</hi>the two sons of the king of the north, Seleucus Callinicus, upon his death by a fall from his horse, namely, Seleucus Ceraunus and Antiochus the Great.

<hi type="bold">one shall ... come--</hi>Ceraunus having died, Antiochus alone prosecuted the war with Ptolemy Philopater, Euergetes' son, until he had recovered all the parts of Syria subjugated by Euergetes.

<hi type="bold">pass through--</hi>like an "overflowing" torrent (<reference osisRef="Dan.11.22">Da 11:22</reference>, 26, 40; <reference osisRef="Isa.8.8">Is 8:8</reference>). Antiochus penetrated to Dura (near Cæsarea), where he gave Ptolemy a four months' truce.

<hi type="bold">return--</hi>renew the war at the expiration of the truce (so <reference osisRef="Dan.11.13">Da 11:13</reference>).

<hi type="bold">even to his fortress--</hi>Ptolemy's; Raphia, a border-fortress of Egypt against incursions by way of Edom and Arabia-Petræa, near Gaza; here Antiochus was vanquished.

10. his sons-- the two sons of the king of the north, Seleucus Callinicus, upon his death by a fall from his horse, namely, Seleucus Ceraunus and Antiochus the Great. one shall... come-- Ceraunus having died, Antiochus alone prosecuted the war with Ptolemy Philopater, Euergetes' son, until he had recovered all the parts of Syria subjugated by Euergetes. pass through-- like an "overflowing" torrent (Da 11:22, 26, 40; Is 8:8). Antiochus penetrated to Dura (near Cæsarea), where he gave Ptolemy a four months' truce. return-- renew the war at the expiration of the truce (so Da 11:13). even to his fortress-- Ptolemy's; Raphia, a border-fortress of Egypt against incursions by way of Edom and Arabia-Petræa, near Gaza; here Antiochus was vanquished.


<hi type="bold">11. the king of the south ... moved with choler--</hi>at so great losses, Syria having been wrested from him, and his own kingdom imperilled, though otherwise an indolent man, to which his disasters were owing, as also to the odium of his subjects against him for having murdered his father, mother, and brother, whence in irony they called him Philopater, "father-lover."

<hi type="bold">he shall set forth a great multitude--</hi>Antiochus, king of Syria, whose force was seventy thousand infantry and five thousand cavalry.

<hi type="bold">but ... multitude ... given into his hand--</hi>into Ptolemy's hands; ten thousand of Antiochus' army were slain, and four thousand made captives.

11. the king of the south... moved with choler-- at so great losses, Syria having been wrested from him, and his own kingdom imperilled, though otherwise an indolent man, to which his disasters were owing, as also to the odium of his subjects against him for having murdered his father, mother, and brother, whence in irony they called him Philopater, "father-lover." he shall set forth a great multitude-- Antiochus, king of Syria, whose force was seventy thousand infantry and five thousand cavalry. but... multitude... given into his hand-- into Ptolemy's hands; ten thousand of Antiochus' army were slain, and four thousand made captives.


<hi type="bold">12. when he hath taken away--</hi>that is, subdued "the multitude" of Antiochus.

<hi type="bold">heart ... lifted up--</hi>instead of following up his victory by making himself master of the whole of Syria, as he might, he made peace with Antiochus, and gave himself up to licentiousness [Polybius, 87; Justin, 30.4], and profaned the temple of God by entering the holy place [Grotius].

<hi type="bold">not be strengthened by it--</hi>He shall lose the power gained by his victory through his luxurious indolence.

12. when he hath taken away-- that is, subdued "the multitude" of Antiochus. heart... lifted up-- instead of following up his victory by making himself master of the whole of Syria, as he might, he made peace with Antiochus, and gave himself up to licentiousness [Polybius, 87; Justin, 30.4], and profaned the temple of God by entering the holy place [Grotius]. not be strengthened by it-- He shall lose the power gained by his victory through his luxurious indolence.


<hi type="bold">13. return--</hi>renew the war.

<hi type="bold">after certain years--</hi>fourteen years after his defeat at Raphia. Antiochus, after successful campaigns against Persia and India, made war with Ptolemy Epiphanes, son of Philopater, a mere child.

13. return-- renew the war. after certain years-- fourteen years after his defeat at Raphia. Antiochus, after successful campaigns against Persia and India, made war with Ptolemy Epiphanes, son of Philopater, a mere child.


<hi type="bold">14. many stand up against the king of the south--</hi>Philip, king of Macedon, and rebels in Egypt itself, combined with Antiochus against Ptolemy.

<hi type="bold">robbers of thy people--</hi>that is, factious men of the Jews shall exalt themselves, so as to revolt from Ptolemy, and join themselves to Antiochus; the Jews helped Antiochus' army with provisions, when on his return from Egypt he besieged the Egyptian garrison left in Jerusalem [Josephus, Antiquities, 12:3.3].

<hi type="bold">to establish the vision--</hi>Those turbulent Jews unconsciously shall help to fulfil the purpose of God, as to the trials which await Judea, according to this vision.

<hi type="bold">but they shall fall--</hi>Though helping to fulfil the vision, they shall fail in their aim, of making Judea independent.

14. many stand up against the king of the south-- Philip, king of Macedon, and rebels in Egypt itself, combined with Antiochus against Ptolemy. robbers of thy people-- that is, factious men of the Jews shall exalt themselves, so as to revolt from Ptolemy, and join themselves to Antiochus; the Jews helped Antiochus' army with provisions, when on his return from Egypt he besieged the Egyptian garrison left in Jerusalem [Josephus, Antiquities, 12:3.3]. to establish the vision-- Those turbulent Jews unconsciously shall help to fulfil the purpose of God, as to the trials which await Judea, according to this vision. but they shall fall-- Though helping to fulfil the vision, they shall fail in their aim, of making Judea independent.