Teks -- Daniel 9:26 (NET)

9:26 Now after the sixty-two weeks, an anointed one will be cut off and have nothing. As for the city and the sanctuary, the people of the coming prince will destroy them. But his end will come speedily like a flood. Until the end of the war that has been decreed there will be destruction.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Dan 9:26 - And after

After the seven and the sixty two that followed them.

Wesley: Dan 9:26 - Not for himself

But for our sakes, and for our salvation.

Wesley: Dan 9:26 - And the people

The Romans under the conduct of Titus.

Wesley: Dan 9:26 - Determined

God hath decreed to destroy that place and people, by the miseries and desolations of war.

JFB: Dan 9:26 - after threescore and two weeks

Rather, the threescore and two weeks. In this verse, and in Dan 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 (Luk 2:34; compare Mal 3:1-6; Mal 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Mat 21:37-41; Mat 23:37-38; Luk 21:20-24; Luk 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.

JFB: Dan 9:26 - 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" (Dan 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."

JFB: Dan 9:26 - 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 (Mat 22:7).

JFB: Dan 9:26 - end thereof

Of the sanctuary. TREGELLES takes it, "the end of the Prince," the last head of the Roman power, Antichrist.

JFB: Dan 9:26 - with a flood

Namely, of war (Psa 90:5; Isa 8:7-8; Isa 28:18). Implying the completeness of the catastrophe, "not one stone left on another."

JFB: Dan 9:26 - unto the end of the war

Rather, "unto the end there is war."

JFB: Dan 9:26 - determined

By God's decree (Isa 10:23; Isa 28:22).

Clarke: Dan 9:26 - And the people of the prince that shall come shall destroy the city and the sanctuary

And the people of the prince that shall come shall destroy the city and the sanctuary - By the "prince"Titus, the son of Vespasian, is plainly intended; and "the people of that prince"are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, הקדש hakkodesh , the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.

Calvin: Dan 9:26 - NO PHRASE

Here Daniel treats of the sixty-two weeks which elapsed between the sixth year of Darius and the baptism of Christ, when the Gospel began to be promulgated, but at the same time he does not neglect the seven weeks of which he had been speaking. For they comprehend the space of time which intervened between the Persian monarchy and the second edict which again granted liberty to the people after the death of Cambyses. After the sixty-two weeks which should succeed the seven former ones, Messiah shall be cut off, says he. Here the angel predicts the death of Christ. The Jews refer this to Agrippa, but this, as we have already observed, is utterly nugatory and foolish. Eusebius and others refer it to Aristobulus, but this is equally destitute of reason. Therefore the angel speaks of the only Mediator, as in the former verse he had said, until Christ the Leader The extension of this to all the priesthood is both forced and absurd. The angel rather means this — Christ should then be manifest to undertake the government of his people; or, in other words, until Messiah shall appear and commence his reign. We have already remarked upon those who erroneously and childishly explain the name “Leader,” as if it were inferior in dignity to that of king. As the angel had used the name “Christ” in the sense of Mediator, so he repeats it in this passage in the same sense. And surely, as he had formerly treated of those singular marks of God’s favor, by which the new Church was to surpass the old, we cannot understand the passage otherwise than of Christ alone, of whom the priests and kings under the Law were equally a type. The angel, then, here asserts, Christ should die, and at the same time he specifies the kind of death by saying, nothing shall remain to him. This short clause may be taken in various senses, yet I do not hesitate to represent the angel’s meaning to be this — Christ should so die as to be entirely reduced to nothing. Some expound it thus, — -the city or the people shall be as nothing to him; meaning, he shall be divorced from the people, and their adoption shall cease, since we know the Jews to have so fallen away from true piety by their perfidy as to be entirely alienated from God, and to have lost the name of a Church. But that is forced. Others think it means, it shall be neither hostile nor favorable; and others, nothing shall remain to him in the sense of being destitute of all help; but all these comments appear to me too frigid. The genuine sense, I have no doubt, is as follows, — the death of Christ should be without any attractiveness or loveliness, as Isaiah says. (Isa 53:2.) In truth, the angel informs us of the ignominious character of Christ’s death, as if he should vanish from the sight of men through want of comeliness. Nothing, therefore, shall remain to him, says he; and the obvious reason is, because men would think him utterly abolished.

He now adds, The leader of the coming people shall destroy the city and the sanctuary Here the angel inserts what rather concerns the end of the chapter, as he will afterwards return to Christ. He here mentions what should happen at Christ’s death, and purposely interrupts the order of the narrative to shew that their impiety would not escape punishment, as they not only rejected the Christ of God, but slew him and endeavored to blot out his remembrance from the world. And although the angel had special reference to the faithful alone, still unbelievers required to be admonished with the view of rendering them without excuse. We are well aware of the supineness and brutality of this people, as displayed in their putting Christ to death; for this event occasioned a triumph for the priests and the whole people. Hence these points ought to be joined together. But; the angel consulted the interests of the faithful, as they would be greatly shocked at the death of Christ, which we have alluded to, and also at his ignominy and rejection. As this was a method of perishing so very horrible in the opinion of mankind, the minds of all the pious might utterly despond unless the angel had come to their relief. Hence he proposes a suitable remedy, The leader of the coming people shall destroy the city and the sanctuary; as if he had said, There is no encouragement for the unbelievers to please and flatter themselves, because Christ was reduced to nothing after a carnal sense; vengeance shall instantly overtake them; the leader of the coming people shall destroy both the city and the sanctuary He names a coming leader, to prevent the unbelievers from resting secure through self-flattery, as if God would not instantly stretch forth his hand to avenge himself upon them. Although the Roman army which should destroy the city and sanctuary did not immediately appear, yet the Prophet assures them of the arrival of a leader with an army which should occasion the destruction of both the city and the sanctuary. Without the slightest doubt, he here signifies that God would inflict dreadful vengeance upon the Jews for their murder of his Christ. That trifler, Barbinel, when desirous of refuting the Christians, says — more than two hundred years elapsed between the destruction of the Temple and the death of Christ. How ignorant he was! Even if we were to withhold all confidence from the evangelists and apostles, yet profane writers would soon convict him of folly. But such is the barbarity of his nation, and so great their obstinacy, that they are ashamed of nothing. As far as we are concerned, we gather with sufficient clearness from the passage how the angel touched briefly upon the future slaughter of the city and the destruction of the Temple, lest the faithful should be overwhelmed with trials in consequence of Christ’s death, and lest the unbelievers should be hardened through this occurrence. The interpretation of some writers respecting the people of the coming leader, as if Titus wished to spare the most beautiful city and preserve it untouched, seems to me too refined. I take it simply as a leader about to come with his army to destroy the city, and utterly to overthrow the Temple.

He afterwards adds, Its end shall be in a deluge Here the angel removes all hope from the Jews, whose obstinacy might lead them to expect some advantage in their favor, for we are already aware of their great stupidity when in a state of desperation. Lest the faithful should indulge in the same feelings with the apostates and rebellious, he says, The end of the leader, Titus, should be in a deluge; meaning, he should overthrow the city and national polity, and utterly put an end to the priesthood and the race, while all God’s favors would at the same time be withdrawn. In this sense his end should be in a deluge Lastly, at the end of the war a most decisive desolation The word נחרצת , nech-retzeth, “a completion,” can scarcely be taken otherwise than as a noun substantive. A plural noun follows, שממות , shem-moth, “of desolation’s” or “devastation’s;” and taken verbally it means “definite or terminated laying waste.” The most skillful grammarians allow that the former of these words may be taken substantively for “termination,” as if the angel had said: Even if the Jews experience a variety of fortune in battle, and have hopes of being superior to their enemies, and of sallying out and prohibiting their foes from entering the city; nay, even if they repel them, still the end of the war shall result in utter devastation, and their destruction is clearly defined. Two points, then, are to be noticed here; first, all hope is to be taken from the Jews, as they must be taught the necessity for their perishing; and secondly, a reason is ascribed for this, namely, the determination of the Almighty and his inviolable decree. It afterwards follows: —

Defender: Dan 9:26 - Messiah be cut off

If the 483 year period began in 446 b.c., its terminus would seem to be in a.d. 37. However, there is much evidence that what might be called a prophetic year was 360 days instead of 365 1/4. The original created year was apparently twelve 30 day months (compare Gen 7:11, Gen 7:24; Gen 8:3, Gen 8:4). Also, the year associated with the end-times seems to be the same (Rev 11:2, Rev 11:3). If this factor is applied to the 70-week prophecy, then 483 calendar years would only be 476 prophetic years. Allowing for the fact that Jesus was actually born about 4 b.c. (this was the date when King Herod died, soon after Jesus was born), then the terminal date of the prophecy becomes sometime in a.d. 30, the year when Jesus was between 33 and 34 years of age. This is the year of His crucifixion, when He was "cut off, but not for Himself." This prophecy was given in about 536 b.c., well over half a millennium before its fulfillment. The probability that Daniel could guess the date of the manifestation and crucifixion of the Messiah is essentially zero. Only supernatural inspiration can account for fulfilled prophecies like this. In fact, these events were fulfilled almost two centuries even after the date assigned to Daniel by scholars who deny that such prophecies can be valid!

Defender: Dan 9:26 - prince that shall come

The "prince that shall come" is obviously not "Messiah the prince," for He will have been "cut off." In the context of the previous prophecies given by Daniel, this prince can be none other than "the king of fierce countenance" of the preceding chapter (Dan 8:23).

Defender: Dan 9:26 - the sanctuary

The city and sanctuary were destroyed by the Roman general (later emperor) Titus in a.d. 70. This would indicate that the coming evil prince would be a great leader from one of the many nations which eventually developed out of the old Roman empire.

Defender: Dan 9:26 - a flood

The "flood" marking the end of the destruction of Jerusalem can also be translated "overflowing," probably referring to the great dispersion of the Jews into all nations, enforced by the Romans in a.d. 135.

Defender: Dan 9:26 - desolations are determined

A better translation might be, "and unto the end wars and desolations are determined." When Messiah, the Prince of Peace, was "cut off," peace was permanently cut off from the world as well. This is another remarkable prophecy. In the 1900-plus years since, there have been "wars and rumors of wars" (Mat 24:6) in one part of the world or another practically every year. In the current world (1995), over forty local wars are raging in various parts of the world."

TSK: Dan 9:26 - Messiah // but not // and the people // the prince // and the end // with // desolations are determined

Messiah : Psa 22:15; Isa 53:8; Mar 9:12; Luk 24:26, Luk 24:46; Joh 11:51, Joh 11:52, Joh 12:32-34; 2Co 5:21; Gal 3:13; 1Pe 2:21, 1Pe 2:24, 1Pe 3:18

but not : or, and shall have nothing, Joh 14:30

and the people : etc. or, and (the Jews) shall be no more his people, Dan 11:17; Hos 1:9 or, and the Prince’ s (Messiah’ s, Dan 9:25), future people. The Romans, who under Titus, after the expiration of the 70 weeks, destroyed the temple and the city, and dispersed the Jews.

the prince : Mat 22:2, Mat 22:7, Mat 23:38, Mat 24:2; Mar 13:2; Luk 19:43, Luk 19:44, Luk 21:6, Luk 21:24; Act 6:13, Act 6:14

and the end : Mat 24:6-14; Mar 13:7

with : Dan 11:10; Isa 8:7; Jer 46:7; Amo 8:8, Amo 9:5; Nah 1:8

desolations are determined : or, it shall be cut off by desolations

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Dan 9:26 - After the threescore and two weeks // Shall Messiah be cut off // But not for himself // The people of the prince that shall come // Quest // Answ

After the threescore and two weeks i.e. after the seven before, and after the sixty-two that followed them, which all make up sixty-nine, referring the angel’ s seventy weeks, which is nothing though no week more be described, because it makes up the number a round number, after the Jewish manner of calculation, and there might be some fragments in the particular reckoning to make up the sum, or it might be finished in the seventieth week, and that was enough to call it seventy weeks, Dan 9:24 .

Shall Messiah be cut off which word trk signifies cutting off, or cutting down, as a tree, Isa 44:14 Jer 10:3 . Secondly, it is used for cutting off by capital punishment, Exo 12:15 30:33,38 ; whether this be by the signal hand of God, or by the magistrate, for some heinous offence, Lev 18:29 20:17 Psa 37:34 . This foreshows that the death of Christ should be as of a condemned malefactor sentenced to death, and that justly. So did the Jews, Christ’ s executioners, proclaim that he died for blasphemy, and that he was a devilish impostor, &c. Yea, God himself charged sin upon him and the curse, Isa 53:4 2Co 5:21 Gal 3:13 .

But not for himselfwl Nyaw which being abrupt, is variously rendered and read; some referring it to Christ, and some to the people: and others to both, and all with very probable conjectures, Psa 22:6,7 Isa 53:3 : i.e. not to him: There was none to succour him; or that they would none of him for their Messiah; they set him at nought, and would not have him live, and therefore he would not own them for his people, but cast them off, for thus dying is expressed in short, not to be. Thus Enoch, Gen 5:24 , Joseph, Gen 42:36 , and Rachel’ s children, Jer 31:15 Mat 2:17,18 . But our English translation seems to hit the truest sense, i.e. not

for himself He was innocent and guiltless, he died for others, not for himself, but for our sakes and for our salvation.

The people of the prince that shall come the Romans under the conduct of Titus Vespantianus. Some will include Christ’ s people here, whom he should chiefly gather out of the Roman empire, should ruin that church, and polity, and worship. Desolations are determined ; God hath decreed to destroy that place and people by the miseries and desolations of war, i.e. sword, famine, sickness, scattering. All this is signified by

shomemoth: also the profaning of the temple by idols, which are called abominations that make desolate; this was done by the Greeks and Jews before, and the Romans at their siege, and after.

Quest. But some will query, why the angel who was sent to comfort Daniel should insert here this tragical business of destruction and desolation, being beyond the space of seventy weeks?

Answ

1. That Daniel might be informed of the judgments of God upon that place and people, and the reasons of it, viz. their rejecting and killing Christ.

2. That the spirit of God’ s people should not fail when these tragedies were acted; being foretold, thereby they were prepared and fortified against it, and to expect it, and not to be surprised by it when it came.

Haydock: Dan 9:26 - Weeks // Slain // Leader

Weeks, or four hundred and thirty-eight years, which elapsed from the twentieth of Artaxerxes to the death of Christ, according to the most exact chronologists. (Calmet) ---

Slain. Protestant: "cut off, but not for himself, and the people of the prince that," &c. (Haydock) ---

St. Jerome and some manuscripts read, Christus, et non erit ejus. The sense is thus suspended. The Jews lose their prerogative of being God's people. (Calmet) ---

Christ will not receive them again. (St. Jerome) -- Greek: "the unction shall be destroyed, and there shall not be judgment in him." The priesthood and royal dignity is taken from the Jews. (Theod.) ---

The order of succession among the high priests was quite deranged, while the country was ruled by the Romans, and by Herod, a foreigner. (Calmet) ---

Leader. The Romans under Titus. (Challoner; Calmet)

Gill: Dan 9:26 - And after threescore and two weeks // shall Messiah be cut off, but not for himself // and the people of the prince that shall come shall destroy the city and the sanctuary // and the end thereof shall be with a flood // and unto the end of the war desolations are determined

And after threescore and two weeks,.... To be reckoned from the end of the seven weeks, or forty nine years, which, added to them, make four hundred and eighty three years:

shall Messiah be cut off, but not for himself; by whom is designed the same with Messiah the Prince in Dan 9:25, not Onias the high priest, as a late writer ^g would have it, an upright person, and of great holiness, taken off by an unjust death; since he was dead many years before the expiration of these weeks; nor Hyrcanus the high priest, slain by Herod, as Eusebius ^h thinks; in whom the succession of the ancient priests terminated, and with whom the priestly unction perished; which indeed bids fairer than the former; but he was not a person of so much note as to be pointed at in such a prophecy; besides, the priesthood continued much longer: nor is King Agrippa intended, as Jarchi and Abarbinel, who, they say, was the last king of the Jews, and was slain by Vespasian at the destruction of Jerusalem; which is not true; he was not properly king of the Jews, having only Galilee for his jurisdiction; was not slain by Vespasian; was a confederate of the Romans, lived some years after the destruction of the city, and at last died in peace; but Jesus the true Messiah is intended, with whom the character, dates, and death, and the manner of it, entirely agree: now to his death were to be four hundred and eighty three years; which years ended, as we have observed, in the thirty third year of the vulgar era of Christ, and the nineteenth of Tiberius; when Jesus the true Messiah was cut off in a judicial way; not for any sins of his own, but for the sins of his people, to make satisfaction for them, and to obtain their redemption and salvation; see Isa 53:8, or "he is not", as Jarchi, no more in the land of the living, is dead; see Jer 31:15, or "there is", or "will be, none for him", or "with him" ⁱ, to help and assist him in his great work, Isa 63:5. The Vulgate Latin version is, "they shall not be his people"; the Jews rejecting him shall have a "loammi" upon them, and be no more the people of God. Gussetius ^k better renders it, "he hath not"; or he has nothing, so Cocceius; all things were wanted by him, that is, by Christ; he had neither riches, nor clothes, nor any to stand by him, or to accompany him:

and the people of the prince that shall come shall destroy the city and the sanctuary; that is, the people of the Romans, under Vespasian their prince, emperor, and general, should, in a little time after the cutting off of the Messiah, enter into the land of Judea, and destroy the city of Jerusalem, and the temple that stood in it; though some understand this of Messiah the Prince that should come in his power, and in a way of judgment upon the Jewish nation, and destroy them for their rejection of him; whose people the Romans would be, and under whose direction, and by whose orders, all these judgments should be brought upon the Jews; but many of the Jewish writers themselves interpret it of Vespasian, as Aben Ezra, Jarchi, Abarbinel, and Jacchiades:

and the end thereof shall be with a flood: the end of the city and temple, and of the whole nation, should be by the Roman army, which, like a flood, would overspread the land, and carry all before it. It denotes the number, power, and irresistible force of the enemy, and the sad devastation made by them:

and unto the end of the war desolations are determined; from the beginning of the war by the Romans with the Jews, to the end of it, there would be nothing but continual desolations; a dreadful havoc and ruin everywhere; and all this appointed and determined by the Lord, as a just punishment for their sins.