9:1 In the first year of Darius 1 son of Ahasuerus, 2 who was of Median descent and who had been 3 appointed king over the Babylonian 4 empire – 9:2 in the first year of his reign 5 I, Daniel, came to understand from the sacred books 6 that, according to the word of the LORD 7 disclosed to the prophet Jeremiah, the years for the fulfilling of the desolation of Jerusalem 8 were seventy in number. 9:3 So I turned my attention 9 to the Lord God 10 to implore him by prayer and requests, with fasting, sackcloth, and ashes. 11 9:4 I prayed to the LORD my God, confessing in this way:
“O Lord, 12 great and awesome God who is faithful to his covenant 13 with those who love him and keep his commandments, 9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority 14 to our kings, our leaders, and our ancestors, 15 and to all the inhabitants 16 of the land as well.
9:7 “You are righteous, 17 O Lord, but we are humiliated this day 18 – the people 19 of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated 20 – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, 21 even though we have rebelled against him. 9:10 We have not obeyed 22 the LORD our God by living according to 23 his laws 24 that he set before us through his servants the prophets.
9:11 “All Israel has broken 25 your law and turned away by not obeying you. 26 Therefore you have poured out on us the judgment solemnly threatened 27 in the law of Moses the servant of God, for we have sinned against you. 28 9:12 He has carried out his threats 29 against us and our rulers 30 who were over 31 us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify 32 the LORD our God by turning back from our sin and by seeking wisdom 33 from your reliable moral standards. 34 9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just 35 in all he has done, 36 and we have not obeyed him. 37
9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power 38 and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly. 9:16 O Lord, according to all your justice, 39 please turn your raging anger 40 away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.
9:17 “So now, our God, accept 41 the prayer and requests of your servant, and show favor to 42 your devastated sanctuary for your own sake. 43 9:18 Listen attentively, 44 my God, and hear! Open your eyes and look on our desolated ruins 45 and the city called by your name. 46 For it is not because of our own righteous deeds that we are praying to you, 47 but because your compassion is abundant. 9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” 48
9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain 49 – 9:21 yes, while I was still praying, 50 the man Gabriel, whom I had seen previously 51 in a vision, was approaching me in my state of extreme weariness, 52 around the time of the evening offering. 9:22 He spoke with me, instructing me as follows: 53 “Daniel, I have now come to impart understanding to you. 9:23 At the beginning of your requests a message went out, and I have come to convey it to you, for you are of great value in God’s sight. 54 Therefore consider the message and understand the vision: 55
concerning your people and your holy city
to put an end to 57 rebellion,
to atone for iniquity,
to bring in perpetual 60 righteousness,
and to anoint a most holy place. 63
9:25 So know and understand:
From the issuing of the command 64 to restore and rebuild
there will be a period of seven weeks 67 and sixty-two weeks.
It will again be built, 68 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 69
As for the city and the sanctuary,
the people of the coming prince will destroy 70 them.
Until the end of the war that has been decreed
there will be destruction.
But in the middle of that week
he will bring sacrifices and offerings to a halt.
until the decreed end is poured out on the one who destroys.”
[9:1] 1 sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486
[9:1] 3 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.
[9:11] 27 tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.
[9:16] 40 tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).
[9:21] 52 tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.
[9:24] 56 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
[9:24] 57 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
[9:24] 59 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
[9:25] sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.
[9:26] 69 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
[9:26] 70 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
[9:27] 74 tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.