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It will be rebuilt with streets and a trench, but in times of distress.</title><link rel="canonical" href="https://biblehub.com/daniel/9-25.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/20/27_Dan_09_25.jpg" /><meta property="og:title" content="Daniel 9:25 - Gabriel's Prophecy of the Seventy Weeks" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem, until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. 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Seven sets of seven plus sixty-two sets of seven will pass from the time the command is given to rebuild Jerusalem until a ruler—the Anointed One—comes. Jerusalem will be rebuilt with streets and strong defenses, despite the perilous times. <a href="/esv/daniel/9.htm">English Standard Version</a> Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time. <a href="/bsb/daniel/9.htm">Berean Standard Bible</a> Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress. <a href="/kjv/daniel/9.htm">King James Bible</a> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. <a href="/nkjv/daniel/9.htm">New King James Version</a> “Know therefore and understand, That from the going forth of the command To restore and build Jerusalem Until Messiah the Prince, There shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall, Even in troublesome times. <a href="/nasb_/daniel/9.htm">New American Standard Bible</a> So you are to know and understand that from the issuing of a decree to restore and rebuild Jerusalem, until Messiah the Prince, there will be seven weeks and sixty-two weeks; it will be built again, with streets and moat, even in times of distress. <a href="/nasb/daniel/9.htm">NASB 1995</a> &#8220So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. <a href="/nasb77/daniel/9.htm">NASB 1977 </a> “So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. <a href="/lsb/daniel/9.htm">Legacy Standard Bible </a> So you are to know and have insight that from the going out of a word to restore and rebuild Jerusalem until Messiah the Prince, there will be seven weeks and sixty-two weeks; it will be restored and rebuilt, with plaza and moat, even in times of distress. <a href="/amp/daniel/9.htm">Amplified Bible</a> So you are to know and understand that from the issuance of the command to restore and rebuild Jerusalem until [the coming of] the Messiah (the Anointed One), the Prince, there will be seven weeks [of years] and sixty-two weeks [of years]; it will be built again, with [a city] plaza and moat, even in times of trouble. <a href="/csb/daniel/9.htm">Christian Standard Bible</a> Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until an Anointed One, the ruler, will be seven weeks and sixty-two weeks. It will be rebuilt with a plaza and a moat, but in difficult times. <a href="/hcsb/daniel/9.htm">Holman Christian Standard Bible</a> Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until Messiah the Prince will be seven weeks and 62 weeks. It will be rebuilt with a plaza and a moat, but in difficult times. <a href="/asv/daniel/9.htm">American Standard Version</a> Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times. <a href="/cev/daniel/9.htm">Contemporary English Version</a> You need to realize that from the command to rebuild Jerusalem until the coming of the Chosen Leader, it will be 7 weeks and another 62 weeks. Streets will be built in Jerusalem, and a trench will be dug around the city for protection, but these will be difficult times. <a href="/erv/daniel/9.htm">English Revised Version</a> Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks: and threescore and two weeks, it shall be built again, with street and moat, even in troublous times. <a href="/gwt/daniel/9.htm">GOD'S WORD® Translation</a> Learn, then, and understand that from the time the command is given to restore and rebuild Jerusalem until the anointed prince comes, seven sets of seven time periods and sixty-two sets of seven time periods will pass. Jerusalem will be restored and rebuilt with a city square and a moat during the troubles of those times. <a href="/gnt/daniel/9.htm">Good News Translation</a> Note this and understand it: From the time the command is given to rebuild Jerusalem until God's chosen leader comes, seven times seven years will pass. Jerusalem will be rebuilt with streets and strong defenses, and will stand for seven times sixty-two years, but this will be a time of troubles. <a href="/isv/daniel/9.htm">International Standard Version</a> So be informed and discern that seven weeks and 62 weeks will elapse from the issuance of the command to restore and rebuild Jerusalem until the Anointed Commander. The plaza and moat will be rebuilt, though in troubled times. <a href="/msb/daniel/9.htm">Majority Standard Bible</a> Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress. <a href="/net/daniel/9.htm">NET Bible</a> So know and understand: From the issuing of the command to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks and sixty-two weeks. It will again be built, with plaza and moat, but in distressful times. <a href="/nheb/daniel/9.htm">New Heart English Bible</a> Know therefore and understand that from the going forth of the commandment to restore and to build Jerusalem until the time of the Messiah, the Prince, there shall be seven weeks, and sixty-two weeks. It shall be built again, with open spaces and a moat, but in times of distress. <a href="/wbt/daniel/9.htm">Webster's Bible Translation</a> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem to the Messiah the Prince shall be seven weeks, and sixty and two weeks: the street shall be built again, and the wall, even in troublous times. <a href="/web/daniel/9.htm">World English Bible</a> “Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times. <div class="vheading2">Literal Translations</div><a href="/lsv/daniel/9.htm">Literal Standard Version</a> And you know, and consider wisely, from the going forth of the word to restore and to build Jerusalem until Messiah the Leader [is] seven periods of seven, and sixty-two periods of seven: the broad place has been built again, and the rampart, even in the distress of the times. <a href="/ylt/daniel/9.htm">Young's Literal Translation</a> And thou dost know, and dost consider wisely, from the going forth of the word to restore and to build Jerusalem till Messiah the Leader is seven weeks, and sixty and two weeks: the broad place hath been built again, and the rampart, even in the distress of the times. <a href="/slt/daniel/9.htm">Smith's Literal Translation</a> And thou shalt know and understand, from the going forth of the word to turn back and to build Jerusalem even to Messiah the leader, seventy weeks, and sixty and two weeks: and the street shall turn back and be built, and the ditch, in the trouble of the times.<div class="vheading2">Catholic Translations</div><a href="/drb/daniel/9.htm">Douay-Rheims Bible</a> Know thou therefore, and take notice: that from the going forth of the word, to build up Jerusalem again, unto Christ the prince, there shall be seven weeks, and sixty-two weeks: and the street shall be built again, and the walls in straitness of times. <a href="/cpdv/daniel/9.htm">Catholic Public Domain Version</a> Therefore, know and take heed: from the going forth of the word to build up Jerusalem again, until the Christ leader, there will be seven weeks of years, and sixty-two weeks of years; and the wide path will be built again, and the walls, in a time of anguish. <a href="/nabre/daniel/9.htm">New American Bible</a> Know and understand: From the utterance of the word that Jerusalem was to be rebuilt Until there is an anointed ruler, there shall be seven weeks. In the course of sixty-two weeks it shall be rebuilt, With squares and trenches, in time of affliction. <a href="/nrsvce/daniel/9.htm">New Revised Standard Version</a> Know therefore and understand: from the time that the word went out to restore and rebuild Jerusalem until the time of an anointed prince, there shall be seven weeks; and for sixty-two weeks it shall be built again with streets and moat, but in a troubled time.<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/daniel/9.htm">Lamsa Bible</a> Know therefore and understand that from the going forth of the word to restore and build Jerusalem to the coming of the Messiah the king shall be seven times seven weeks, and sixty-two times seven weeks; the people shall return and build Jerusalem, its streets, and its broad ways at the end of the appointed times. <a href="/hpbt/daniel/9.htm">Peshitta Holy Bible Translated</a> And you shall know and you shall understand from the departure of the word to return to build Jerusalem and to the coming of The Messiah The King, is seven weeks and sixty and two weeks. He shall return and he shall build Jerusalem, its streets and its broad places for the end time<div class="vheading2">OT Translations</div><a href="/jps/daniel/9.htm">JPS Tanakh 1917</a> Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times. <a href="/sep/daniel/9.htm">Brenton Septuagint Translation</a> And thou shalt know and understand, that from the going forth of the command for the answer and for the building of Jerusalem until Christ the prince there shall be seven weeks, and sixty-two weeks; and then the time shall return, and the street shall be built, and the wall, and the times shall be exhausted. <a href="/parallel/daniel/9-25.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/shUZJK-vYxI?start=3462" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/daniel/9.htm">Gabriel's Prophecy of the Seventy Weeks</a> …24Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place. 25<a href="/hebrew/3045.htm" title="3045: wə·ṯê·ḏa‘ (Conj-w:: V-Qal-ConjImperf-2ms) -- A primitive root; to know; used in a great variety of senses, figuratively, literally, euphemistically and inferentially.">Know</a> <a href="/hebrew/7919.htm" title="7919: wə·ṯaś·kêl (Conj-w:: V-Hifil-ConjImperf.Jus-2ms) -- To be, circumspect, intelligent. A primitive root; to be circumspect and hence, intelligent.">and understand this:</a> <a href="/hebrew/4480.htm" title="4480: min- (Prep) -- From. Or minniy; or minney; for men; properly, a part of; hence, from or out of in many senses.">From</a> <a href="/hebrew/4161.htm" title="4161: mō·ṣā (N-msc) -- A place or act of going forth, issue, export, source, spring. ">the issuance</a> <a href="/hebrew/1697.htm" title="1697: ḏā·ḇār (N-ms) -- Speech, word. From dabar; a word; by implication, a matter or thing; adverbially, a cause.">of the decree</a> <a href="/hebrew/7725.htm" title="7725: lə·hā·šîḇ (Prep-l:: V-Hifil-Inf) -- A primitive root; to turn back transitively or intransitively, literally or figuratively; generally to retreat; often adverbial, again.">to restore</a> <a href="/hebrew/1129.htm" title="1129: wə·liḇ·nō·wṯ (Conj-w, Prep-l:: V-Qal-Inf) -- To build. A primitive root; to build.">and rebuild</a> <a href="/hebrew/3389.htm" title="3389: yə·rū·šā·lim (N-proper-fs) -- Probably foundation of peace, capital city of all Isr. ">Jerusalem,</a> <a href="/hebrew/5704.htm" title="5704: ‘aḏ- (Prep) -- As far as, even to, up to, until, while. Properly, the same as ad; as far as, whether of space or time or degree.">until</a> <a href="/hebrew/4899.htm" title="4899: mā·šî·aḥ (Adj-ms) -- Anointed. From mashach; anointed; usually a consecrated person; specifically, the Messiah.">the Messiah,</a> <a href="/hebrew/5057.htm" title="5057: nā·ḡîḏ (N-ms) -- A leader, ruler, prince. Or nagid; from nagad; a commander, civil, military or religious; generally, honorable themes.">the Prince,</a> <a href="/hebrew/7651.htm" title="7651: šiḇ·‘āh (Number-ms) -- Or shibrah; from shaba'; a primitive cardinal number; seven; also seven times; by implication, a week; by extension, an indefinite number.">there will be seven</a> <a href="/hebrew/7620.htm" title="7620: šā·ḇu·‘îm (N-mp) -- Or shabuan; also shbu.ah; properly, passive participle of shaba' as a denominative of sheba'; literal, sevened, i.e. A week.">weeks</a> <a href="/hebrew/8346.htm" title="8346: šiš·šîm (Number-cp) -- Sixty. Multiple of shesh; sixty.">and sixty-two</a> <a href="/hebrew/8147.htm" title="8147: ū·šə·na·yim (Conj-w:: Number-md) -- Two (a card. number). Dual of sheniy; feminine shttayim; two; also twofold."></a> <a href="/hebrew/7620.htm" title="7620: wə·šā·ḇu·‘îm (Conj-w:: N-mp) -- Or shabuan; also shbu.ah; properly, passive participle of shaba' as a denominative of sheba'; literal, sevened, i.e. A week.">weeks.</a> <a href="/hebrew/7725.htm" title="7725: tā·šūḇ (V-Qal-Imperf-3fs) -- A primitive root; to turn back transitively or intransitively, literally or figuratively; generally to retreat; often adverbial, again.">It will be rebuilt</a> <a href="/hebrew/1129.htm" title="1129: wə·niḇ·nə·ṯāh (Conj-w:: V-Nifal-ConjPerf-3fs) -- To build. A primitive root; to build."></a> <a href="/hebrew/7339.htm" title="7339: rə·ḥō·wḇ (N-fs) -- A broad open place, plaza. Or rchowb; from rachab; a width, i.e. avenue or area.">with streets</a> <a href="/hebrew/2742.htm" title="2742: wə·ḥā·rūṣ (Conj-w:: N-ms) -- Incised, incisive, a trench, gold, a threshing-sledge, determination, eager.">and a trench,</a> <a href="/hebrew/6256.htm" title="6256: hā·‘it·tîm (Art:: N-cp) -- Time. From ad; time, especially now, when, etc.">but in times</a> <a href="/hebrew/6695.htm" title="6695: ū·ḇə·ṣō·wq (Conj-w, Prep-b:: N-msc) -- Constraint, distress. Or tsuwqah; from tsuwq; a strait, i.e. distress.">of distress.</a> 26Then after the sixty-two weeks the Messiah will be cut off and will have nothing. Then the people of the prince who is to come will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/nehemiah/2-1.htm">Nehemiah 2:1-8</a> Now in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was set before him, I took the wine and gave it to the king. I had never been sad in his presence, / so the king said to me, “Why is your face sad, though you are not ill? This could only be sadness of the heart.” I was overwhelmed with fear / and replied to the king, “May the king live forever! Why should I not be sad when the city where my fathers are buried lies in ruins, and its gates have been destroyed by fire?” ... <a href="/isaiah/44-28.htm">Isaiah 44:28</a> who says of Cyrus, ‘My shepherd will fulfill all that I desire,’ who says of Jerusalem, ‘She will be rebuilt,’ and of the temple, ‘Let its foundation be laid.’” <a href="/isaiah/45-1.htm">Isaiah 45:1-13</a> This is what the LORD says to Cyrus His anointed, whose right hand I have grasped to subdue nations before him, to disarm kings, to open the doors before him, so that the gates will not be shut: / “I will go before you and level the mountains; I will break down the gates of bronze and cut through the bars of iron. / I will give you the treasures of darkness and the riches hidden in secret places, so that you may know that I am the LORD, the God of Israel, who calls you by name. ... <a href="/ezra/1-1.htm">Ezra 1:1-4</a> In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: / “This is what Cyrus king of Persia says: ‘The LORD, the God of heaven, who has given me all the kingdoms of the earth, has appointed me to build a house for Him at Jerusalem in Judah. / Whoever among you belongs to His people, may his God be with him, and may he go to Jerusalem in Judah and build the house of the LORD, the God of Israel; He is the God who is in Jerusalem. ... <a href="/zechariah/9-9.htm">Zechariah 9:9</a> Rejoice greatly, O Daughter of Zion! Shout in triumph, O Daughter of Jerusalem! See, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey. <a href="/jeremiah/25-11.htm">Jeremiah 25:11-12</a> And this whole land will become a desolate wasteland, and these nations will serve the king of Babylon for seventy years. / But when seventy years are complete, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their guilt, declares the LORD, and I will make it an everlasting desolation. <a href="/jeremiah/29-10.htm">Jeremiah 29:10</a> For this is what the LORD says: “When Babylon’s seventy years are complete, I will attend to you and confirm My promise to restore you to this place. <a href="/2_chronicles/36-22.htm">2 Chronicles 36:22-23</a> In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: / “This is what Cyrus king of Persia says: ‘The LORD, the God of heaven, who has given me all the kingdoms of the earth, has appointed me to build a house for Him at Jerusalem in Judah. Whoever among you belongs to His people, may the LORD his God be with him, and may he go up.’” <a href="/haggai/2-7.htm">Haggai 2:7-9</a> I will shake all the nations, and they will come with all their treasures, and I will fill this house with glory, says the LORD of Hosts. / The silver is Mine, and the gold is Mine, declares the LORD of Hosts. / The latter glory of this house will be greater than the former, says the LORD of Hosts. And in this place I will provide peace, declares the LORD of Hosts.” <a href="/micah/5-2.htm">Micah 5:2</a> But you, Bethlehem Ephrathah, who are small among the clans of Judah, out of you will come forth for Me One to be ruler over Israel—One whose origins are of old, from the days of eternity. <a href="/matthew/24-15.htm">Matthew 24:15</a> So when you see standing in the holy place ‘the abomination of desolation,’ spoken of by the prophet Daniel (let the reader understand), <a href="/luke/19-41.htm">Luke 19:41-44</a> As Jesus approached Jerusalem and saw the city, He wept over it / and said, “If only you had known on this day what would bring you peace! But now it is hidden from your eyes. / For the days will come upon you when your enemies will barricade you and surround you and hem you in on every side. ... <a href="/john/1-41.htm">John 1:41</a> He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ). <a href="/john/2-19.htm">John 2:19-21</a> Jesus answered, “Destroy this temple, and in three days I will raise it up again.” / “This temple took forty-six years to build,” the Jews replied, “and You are going to raise it up in three days?” / But Jesus was speaking about the temple of His body. <a href="/acts/3-20.htm">Acts 3:20-21</a> that times of refreshing may come from the presence of the Lord, and that He may send Jesus, the Christ, who has been appointed for you. / Heaven must take Him in until the time comes for the restoration of all things, which God announced long ago through His holy prophets.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem to the Messiah the Prince shall be seven weeks, and three score and two weeks: the street shall be built again, and the wall, even in troublous times.and understand.<a href="/daniel/9-23.htm">Daniel 9:23</a> At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.<a href="/matthew/13-23.htm">Matthew 13:23</a> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.<a href="/matthew/24-15.htm">Matthew 24:15</a> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)from.<a href="/ezra/4-24.htm">Ezra 4:24</a> Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia.<a href="/ezra/6-1.htm">Ezra 6:1-15</a> Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon… <a href="/ezra/7-1.htm">Ezra 7:1,8,11-26</a> Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, … restore and to build Jerusalem.<a href="/2_samuel/15-25.htm">2 Samuel 15:25</a> And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:<a href="/psalms/71-10.htm">Psalm 71:10</a> For mine enemies speak against me; and they that lay wait for my soul take counsel together,the Messiah.<a href="/john/1-41.htm">John 1:41</a> He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.<a href="/john/4-25.htm">John 4:25</a> The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.the Prince.<a href="/daniel/8-11.htm">Daniel 8:11,25</a> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down… <a href="/isaiah/9-6.htm">Isaiah 9:6</a> For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace.<a href="/isaiah/55-4.htm">Isaiah 55:4</a> Behold, I have given him for a witness to the people, a leader and commander to the people.seven weeks.be built again.<div class="vheading">Jump to Previous</div><a href="/ezekiel/28-14.htm">Anointed</a> <a href="/ezekiel/36-36.htm">Build</a> <a href="/daniel/4-30.htm">Built</a> <a href="/daniel/9-23.htm">Commandment</a> <a href="/ezekiel/44-23.htm">Discern</a> <a href="/daniel/9-23.htm">Forth</a> <a href="/daniel/9-16.htm">Jerusalem</a> <a href="/psalms/2-2.htm">Messiah</a> <a href="/1_kings/21-23.htm">Moat</a> <a href="/daniel/8-25.htm">Prince</a> <a href="/ezekiel/39-25.htm">Restore</a> <a href="/daniel/4-32.htm">Seven</a> <a href="/daniel/5-31.htm">Sixty-Two</a> <a href="/ezekiel/16-31.htm">Street</a> <a href="/daniel/5-31.htm">Threescore</a> <a href="/daniel/7-25.htm">Times</a> <a href="/daniel/7-28.htm">Troubled</a> <a href="/daniel/9-23.htm">Understand</a> <a href="/daniel/5-5.htm">Wall</a> <a href="/daniel/9-24.htm">Weeks</a> <a href="/daniel/9-23.htm">Word</a><div class="vheading2">Jump to Next</div><a href="/daniel/9-26.htm">Anointed</a> <a href="/daniel/11-15.htm">Build</a> <a href="/hosea/8-11.htm">Built</a> <a href="/hosea/5-11.htm">Commandment</a> <a href="/jonah/4-11.htm">Discern</a> <a href="/daniel/10-20.htm">Forth</a> <a href="/joel/2-32.htm">Jerusalem</a> <a href="/daniel/9-26.htm">Messiah</a> <a href="/2_samuel/20-15.htm">Moat</a> <a href="/daniel/9-26.htm">Prince</a> <a href="/hosea/6-2.htm">Restore</a> <a href="/amos/5-8.htm">Seven</a> <a href="/daniel/9-26.htm">Sixty-Two</a> <a href="/matthew/22-9.htm">Street</a> <a href="/daniel/9-26.htm">Threescore</a> <a href="/daniel/11-6.htm">Times</a> <a href="/hosea/5-11.htm">Troubled</a> <a href="/daniel/10-11.htm">Understand</a> <a href="/hosea/2-6.htm">Wall</a> <a href="/daniel/9-26.htm">Weeks</a> <a href="/daniel/10-1.htm">Word</a><div class="vheading2">Daniel 9</div>1. <a href="/daniel/9-1.htm">Daniel, considering the time of the captivity,</a> 3. <a href="/daniel/9-3.htm">makes confession of sins,</a> 16. <a href="/daniel/9-16.htm">and prays for the restoration of Jerusalem.</a> 20. <a href="/daniel/9-20.htm">Gabriel informs him of the seventy weeks.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/daniel/9.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/daniel/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/daniel/9.htm" title="Chapter summary and Study">Chapter </a></tr></table></div>Know and understand this: This phrase emphasizes the importance of the prophecy and the need for discernment. It calls the reader to pay close attention, indicating that what follows is of great significance. The use of "know" and "understand" suggests that this prophecy is not just for intellectual knowledge but requires spiritual insight and discernment.From the issuance of the decree to restore and rebuild Jerusalem: This refers to a specific decree that would initiate the rebuilding of Jerusalem. Historically, several decrees were issued concerning Jerusalem, but the most commonly associated with this prophecy is the decree by Artaxerxes I in 445/444 BC (<a href="/nehemiah/2.htm">Nehemiah 2:1-8</a>). This decree allowed Nehemiah to return and rebuild the city, marking the starting point of the prophetic timeline.until the Messiah, the Prince: The term "Messiah" refers to the anointed one, a title for Jesus Christ. "The Prince" indicates a leader or ruler, pointing to Jesus' role as the King of Kings. This prophecy is significant in that it predicts the coming of Jesus, providing a timeline from the decree to His arrival. The fulfillment of this prophecy is seen in the New Testament, where Jesus is recognized as the Messiah (<a href="/john/1-41.htm">John 1:41</a>, <a href="/matthew/16-16.htm">Matthew 16:16</a>).there will be seven weeks and sixty-two weeks: The "weeks" here are understood as "weeks of years," a common interpretation in biblical prophecy, meaning each "week" represents seven years. Thus, seven weeks and sixty-two weeks total 483 years. This period is calculated from the decree to the coming of the Messiah, aligning with the timeline of Jesus' ministry and crucifixion.It will be rebuilt with streets and a trench: This describes the physical reconstruction of Jerusalem, including its infrastructure. The mention of "streets" and a "trench" (or moat) indicates a complete restoration, not just of the temple but of the city's defenses and public works. Archaeological evidence supports the rebuilding efforts during Nehemiah's time, as recorded in the book of Nehemiah.but in times of distress: The rebuilding of Jerusalem was not without challenges. The books of Ezra and Nehemiah detail the opposition and difficulties faced by the Jews during this period. This phrase highlights the turbulent times, marked by external threats and internal strife, reflecting the broader historical context of the Persian Empire's control and the local adversaries' resistance.<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/t/the_decree.htm">The Decree</a> This refers to the command given to restore and rebuild Jerusalem. Historically, this could be linked to the decree by King Artaxerxes of Persia, which allowed the Jews to return and rebuild their city and temple. 2. <a href="/topical/j/jerusalem.htm">Jerusalem</a> The city central to Jewish identity and worship, which had been destroyed by the Babylonians. Its restoration is a significant event in Jewish history. 3. <a href="/topical/t/the_anointed_one.htm">The Anointed One</a> Often interpreted as a reference to the Messiah, who Christians believe is Jesus Christ. The term "Anointed One" comes from the Hebrew "Mashiach," meaning "Messiah." 4. <a href="/topical/t/the_ruler.htm">The Ruler</a> This could refer to a leader or prince, possibly the Messiah, who is to come after the specified period. 5. <a href="/topical/t/times_of_distress.htm">Times of Distress</a> The rebuilding of Jerusalem would occur amidst challenges and opposition, reflecting the historical difficulties faced by the Jews during this period.<div class="vheading2">Teaching Points</div><a href="/topical/u/understanding_god's_timetable.htm">Understanding God's Timetable</a> God's plans unfold according to His divine timetable, which may not align with human expectations. Trust in His perfect timing. <a href="/topical/t/the_importance_of_prophecy.htm">The Importance of Prophecy</a> Prophecies like those in Daniel provide assurance of God's sovereignty and faithfulness. They encourage believers to study and understand God's Word deeply. <a href="/topical/f/facing_opposition_with_faith.htm">Facing Opposition with Faith</a> Just as the rebuilding of Jerusalem faced challenges, believers today may encounter opposition. Stand firm in faith, knowing God is with you. <a href="/topical/t/the_role_of_the_messiah.htm">The Role of the Messiah</a> Recognize Jesus as the fulfillment of Old Testament prophecies. His coming was foretold, and His role as Savior is central to Christian faith. <a href="/topical/h/hope_in_restoration.htm">Hope in Restoration</a> The promise of restoration for Jerusalem points to the ultimate restoration of all things through Christ. Live with hope and anticipation of God's future promises.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_daniel_9.htm">Top 10 Lessons from Daniel 9</a> <a href="/q/are_biblical_prophecies_vague.htm">Aren’t biblical prophecies just vague predictions?</a> <a href="/q/why_no_clear_evidence_for_daniel_9_25.htm">Why is there no clear historical or archaeological evidence supporting the exact timing of the decree mentioned in Daniel 9:25? </a> <a href="/q/what_do_daniel's_70_weeks_mean.htm">What do the seventy weeks of Daniel signify?</a> <a href="/q/what_does_'yeshua_hamashiach'_mean.htm">What does "Yeshua Hamashiach" mean?</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/daniel/9.htm">Ellicott's Commentary for English Readers</a></div>(25) Know therefore.--The difficulty of this verse is considerably increased by the principal accent in the Hebrew text being placed after the words "seven weeks." According to the present punctuation, the translation is "Unto an Anointed one a prince shall be seven weeks, and during sixty and two weeks [Jerusalem] shall be built up" . . . This is opposed (1) to ancient translations except the LXX.; (2) to <a href="/daniel/9-26.htm" title="And after three score 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 to the end of the war desolations are determined.">Daniel 9:26</a>, which connects the sixty-two weeks with the Anointed, and not with the building of the city.The commandment.--To be explained, as in <a href="/daniel/9-23.htm" title="At the beginning of your supplications the commandment came forth, and I am come to show you; for you are greatly beloved: therefore understand the matter, and consider the vision.">Daniel 9:23</a>, to mean revelation. But to what revelation is the allusion? Is it to the edict of Cyrus (<a href="/ezra/6-14.htm" title="And the elders of the Jews built, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they built, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia.">Ezra 6:14</a>), which Isaiah predicts (<a href="/isaiah/44-28.htm" title="That said of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, You shall be built; and to the temple, Your foundation shall be laid.">Isaiah 44:28</a>)? Or are we to explain it of what happened in the twentieth year of Artaxerxes? (See Excursus G.) It is obvious that there is no reference to Jeremiah's prophecy, for nothing is there stated which can be interpreted to be a command to rebuild Jerusalem.Messiah the Prince.--Literally, an Anointed one, a prince, the two nouns being placed in apposition, and the article omitted before each, the person and the office of the person contemplated being sufficiently definite. He is to be "anointed," that is, King and Priest at once (see <a href="/1_samuel/10-1.htm" title="Then Samuel took a vial of oil, and poured it on his head, and kissed him, and said, Is it not because the LORD has anointed you to be captain over his inheritance?">1Samuel 10:1</a>; <a href="/1_samuel/13-14.htm" title="But now your kingdom shall not continue: the LORD has sought him a man after his own heart, and the LORD has commanded him to be captain over his people, because you have not kept that which the LORD commanded you.">1Samuel 13:14</a>; <a href="/1_samuel/25-30.htm" title="And it shall come to pass, when the LORD shall have done to my lord according to all the good that he has spoken concerning you, and shall have appointed you ruler over Israel;">1Samuel 25:30</a>); in fact, He is to possess those attributes which in other passages are ascribed to the Messiah. It is needless to point out that Cyrus, though spoken of (<a href="/isaiah/45-1.htm" title="Thus said the LORD to his anointed, to Cyrus, whose right hand I have held, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;">Isaiah 45:1</a>) as an "anointed of Jehovah," cannot be indicated here. By no calculation can he be said to have come either seven weeks or, sixty-nine weeks from the time of the commencement of the Captivity. . . . <div class="vheading2"><a href="/commentaries/pulpit/daniel/9.htm">Pulpit Commentary</a></div>Verse 25. - Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and three score and two weeks; the street shall be built again, and the wall, even in troublous times. The version of the LXX. is widely different from this, "And thou shalt know and shalt understand and shalt discover that the commandments are determined, and thou shalt build Jerusalem a city of the Lord." The change in the first clause is due to a doublet reading - tishmah being also read as well as tishkayl, which may have become confluent in the Hebrew text before the Septuagint translator wrote. Instead of min-motza, he must have read v'timtza, deriving this, not from יָצָא (yatza), "to go forth," but from מָצָא (matza), "to find" - a reading that is opposed by the fact that many manuscripts write the word plerum, מוצָא. Dabar must have been in the plural, and some such word as neherotzeem must have been supplied instead of hasheeb. The fact, however, that the same change occurs in Theodotion might render it at least possible that this was the word in the text, but Paulus Tellensis must have had a different reading, "Thou shalt find the precepts for answering;" a marginal reading adds, "and for the understanding the weeks." In the next clause, וּבָנִיתָ (oova-neetha) instead of לִבְנות (libenoth), and instead of עַד ('adh) עִר ('eer), must have been read, and "Messiah the Prince" has been par, phrased into Κυρίῳ. The last clause may be regarded as omitted. Not impossibly this may have resulted from the end of the one verse being so like the beginning of the next. Theodotion's rendering is much more in agreement with the received text, "And thou shalt know and understand, from the going forth of the word to determine and build Jerusalem, until the anointed leader, is seven weeks and sixty-two weeks, and he shall return, and the broad places and the wall shall be built, and the times shall be distressful." As above remarked, harootz is read instead of hasheeb. The Peshitta differs considerably from the received text, "Thou shalt know and understand from the decreeing of the word to restore and build Jerusalem, to the coming of the anointed king, is seven weeks and sixty-two weeks, to restore and build Jerusalem, its wall, and its palaces, at the end of the time." The rendering of the Vetus, as preserved to us in Tertuliian, runs thus, "And thou shalt know and perceive and understand from the going forth of the speech (sermo) for the restoring and rebuilding of Jerusalem, even to Christ the Leader, are sixty-two weeks and a half; and he shall return and build in joy, and the wall (convollationem), and times shall be renewed." Jerome's rendering is," Know and understand from the going forth of the word that Jerusalem should be again built, even to Christ the Leader, shall be seven weeks and sixty-two weeks, and the squares shall be again built and the walls in hard times." What cannot fail to impress one is the confusion that exists as to the original text. Of necessity conjectural emendations have been resorted to, with not much advantage. The most plausible is the suggestion of Professor Bevan to read lehosheeh, "to repeople," instead of lehasheeb, "to restore;" but there is no sign in the versions of such a reading being accepted. On the whole, a reading not far removed from the received has probability in its favour. Going forth of the commandment to restore and to build Jerusalem. To what does this refer? Hengstenberg ('Christology,' 3:128) says, "There can be no doubt that motza dabar signifies the issue of the decree." This view has the advantage that in ver. 23 we have the same combination, יצא דבר (yatza dabar), "a command went forth." The probability is always in favour of holding a word not to change its meaning in contiguous verses, unless there is some indication that a change has taken place. Other commentators assume as strongly that the word must be the word of the Lord to Jeremiah; hence Bevan renders dabar, "promise," without so much as a hint that there can be any doubt in the matter. Behrmaun takes the לְ, the sign of the infinitive, as being equivalent to ut, and that hence this is a case of indirect speech - a usage gravely to be suspected, as certainly unexampled elsewhere in Biblical Hebrew. He refers to Ewald's 'Grammar,' but at his reference Ewald says that yKi is the sign of the semi-oblique narrative used in Hebrew. In a note Ewald refers to לאמר as introducing speeches; but that is not in point here. If dabar had meant "promise" or "prophecy" here, it would have been followed with the words in which the prophecy was announced. If, on the other hand, dabar is taken as" a decree," the infinitive is natural. The question, then, arises, "Whose decree is it that is here referred to?" Daniel was hoping for a decree being issued by Cyrus; of this he would naturally think, but what he thought is not to be taken as necessarily true. The prophets did not always know the meaning of their own prophecies. We must examine the record, and see what decree suits best with the words of our text. Many commentators think the reference here is to a Divine decree (Hengstenberg, Wolf. etc.). The difficulty of this view is that there is in appearance a definite starting-point given for the period named to begin. Now, a decree of God has no visible time-relation. This view, when maintained by those who hold that the prophecy of Jeremiah is referred to, may have some justification, only that a prophecy is never regarded as a decree, rendering certain its fulfilment. It must be, then, a human decree. The decree of Cyrus did not involve any rebuilding of the city of Jerusalem. The altar was set up - that was all; the temple, even, was not built. The terms of the decree of Cyrus, as we have it in <a href="/ezra/1-2.htm">Ezra 1:2</a>, are, "The Lord God of heaven... hath charged me to build him an house in Jerusalem." This clearly is not the decree intended. When Darius Hystaspis founded his permission to build the temple on the decree of Cyrus, there was no word of permitting them to rebuild the city walls. When, in the seventh year of Arta-xerxes, Ezra and his companions left Babylon and came to Jerusalem, still, though there was no command given to build again the walls of Jerusalem, there is more nearly implied a restoration of Jerusalem as a city. We may, then, start from B.C. 458. To Nehemiah, in the twentieth year of the reign of Artaxerxes, was there a positive command given to build the wall of Jerusalem. This date brings us to B.C. 445. Starting from the first date, the end of the 490 years is A.D. , and the end of the 69 weeks (equivalent to 483 years) is A.D. . If, again, we start from the latter of these dates, the termination of the 490 years is A.D. , and of the 483 years A.D. . No one can fail to be struck with the fact that these dates are very near the most sacred date of all history - that of the crucifixion of our Lord. We know there is considerable diversity of opinion as to the date at which that event occurred. But, further, we are not to expect that prophecy shall have the accuracy we have in astronomical ephemerides. We admit there are great difficulties. We admit, further, that seven weeks mark, with wonderful precision, the time which elapsed from the capture of Jerusalem to the accession of Cyrus to the throne of Babylon. The interval was really fifty years. We do not know the occurrences that marked the relation of the Jewish people to their Persian masters during the century and more which elapsed between this twentieth year of Artaxerxes and the overthrow of the Persian Empire by Alexander the Great. The city walls and internal buildings of Jerusalem may have taken fifty years to erect - we simply cannot tell. It is, at all events, a singular thing that the date of our Lord's crucifixion so nearly coincides with the termination of the 483 years. What is the result of starting from the date at which the prophecy was given? Assuming that the writer lived in the reign of Epiphanes, and meant to indicate the date of some event near his own period by the end of the 490 or the 483 years, let us see what follows. If we take the Massoretic date of the prophecy, it was given in the year of the accession of Nebuchadnezzar, or the next year - his first year, according to Babylonian chronology, that is to say, B.C. 606 or B.C. 605. Subtract 483 from either of these, and we have the utterly inconspicuous years B.C. 122 and B.C. 123, that is to say, twelve or thirteen years after the death of Simon the Maccabee. If three years and a half are added, to reach the middle of the week, we have B.C. 119, an equally inconspicuous year. Professor Bevan, however, follows Ewald, and begins with the destruction of Jerusalem. That the statement contradicts the text, which dates "from the going forth of a promise to people and build again Jerusalem," according to Professor Bevan's own translation, not from the destruction of Jerusalem, is looked upon evidently as of no importance. Of course, the refuge is the ignorance of the author of Darnel, notwithstanding that Jeremiah (Jeremiah 25:1) dates his first prophecy "the fourth year of Jehoiakim," and his letter (Jeremiah 29:2), after the captivity of Jeconiah, and immediately after. Moreover, something more than ignorance is needed to explain the author of Daniel confounding the going forth of a prophecy to rebuild Jerusalem with the destruction of it. If we take the date of the destruction of Jerusalem, B.C. 588, and add 483 years, we reach B.C. 105 - a year conspicuous only for the death of John Hyrcanus. This is so obvious, that many devices have been tried to square matters. Ewald drops out seventy years. Professor Bevan justly characterizes this device as fantastic. Hitzig would make the first seven years run parallel with the first seven weeks of the sixty-two. Professor Bevan rejects this as "highly artificial, and scarcely reconcilable with the text." So, again, in company with Graf and Cornill, he takes refuge in the author's ignorance. If, again, we take B.C. 164, the date the critics wish to make the terminus ad quem, which is chosen because it is the year of the purification of the temple; if four hundred and eighty-three years are added to that date, we have B.C. 647 - a date that falls within the reign of Manasseh. As, however, the point of time is the anointing of a holy one, and there is reference also to an anointed prince in this verse, a more plausible date would be B.C. 153, the year when Jonathan the brother of Judas the Maccabee assumed the high priesthood (1 Macc. 10:21); to this add 483, and 636 is the result - a date during Josiah's reign. Of course, the refuge is the ignorance of our author; he didn't know any better. The difficulty is to understand, if he was so ignorant as to what was so comparatively near his own time, how he was so well informed as to Babylonian affairs. The critics cannot make the author of Daniel at once exceptionally ignorant and exceptionally well-informed. If, however, we take Mr. Galloway's reading ('Shadow on the Sundial,' p. 48) of the LXX. Version of this verse, we have "seven and seventy weeks" or five hundred and thirty-nine years. If we reckon these years from the decree of Cyrus, B.C. 538, we reach A.D. . Messiah the Prince; "the anointed prince." Both priests and kings were anointed, as a sign of consecration to their office. Very rarely are priests referred to as "anointed," and never without a distinct statement that they are priests, whereas "the Lord's anointed" always applies to kings. Priests are sometimes called "rulers," נְגִיד (negeed), but only in relation to the temple. Never is princedom and the anointing combined in regard to priest. These ideas are connected in regard to Solomon (<a href="/1_chronicles/29-22.htm">1 Chronicles 29:22</a>). We do not deny that this title would apply to the later Maccabeans, like Alexander Jannseus, who was at once high priest and king. We also note, however, that it applies to our Lord, who claimed to be anointed "to preach good tidings" (<a href="/luke/4-18.htm">Luke 4:18</a>). The street shall be built again. Rehob, "street," is really "broad place." Instead of the heaps of confused rubbish, the city was once more to be laid off in orderly streets and squares, so that Zechariah's prophecy might be fulfilled (<a href="/zechariah/8-5.htm">Zechariah 8:5</a>), "The streets of the city shall be full of boys and girls playing." And the wall, even in troublous times. This was certainly fulfilled in the days of Nehemiah; one has only to read the Book of Nehemiah to see that. The word harootz, translated "wall," is of somewhat doubtful significance. It means (<a href="/isaiah/10-22.htm">Isaiah 10:22</a>) "a determination." In <a href="/job/41-22.htm">Job 41:22</a> (30) it is translated "a threshing-wain," whereas in <a href="/proverbs/3-14.htm">Proverbs 3:14</a> it means "fine gold." Furst would make it mean here "a marked-off quarter of a city." Gesenius makes it mean here "a ditch " - a view that Winer also holds. Cornill ('Siebzig Jahrwochen,' p. 5) says most interpreters explain harootz, from the Targumic, as "ditches." It would seem that a bettor rendering would be "a palisade;" the ruling idea of all meanings, save the last, as pointed out by Winer, is "sharpness." "A ditch" or "a wall" conveys no suggestion of sharpness, but "a palisade" does. Not impossibly, before the wall was erected, the city was protected by "a palisade," and would certainly be set up in troublous times. It is to be observed that the events referred to in these two last clauses have no distinct temporal relation to the weeks. We might surmise that it referred to the time during which the city was being rebuilt - street and palisade - but we are destitute of informatiou which might enable us either to confirm or contradict that view. This period may be during the Maccabean struggle; we cannot tell. Ver 26. - And after three score 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. The version of the LXX. is nearly unintelligible as it stands, though the genesis of each separate clause from a text akin to the Massoretic can be easily understood, "And after seven and seventy and sixty-two, the anointing shall be taken away, and shall not be, and the kingdom of the heathen shall destroy the city and the sanctuary with the Messiah, and his end shall come with wrath, and it shall be warred with war till the time of the end." The first clause has strayed from the end of the preceding verse, and שִׁבְעִים (shibeeem), "seventy," is confused with שִׁבֻעִים (shibooeem), "weeks." It is a possible thing that the Kabbalistic use of numbers had something to do with this number, for if these numbers are expressed in letters, and the letters taken as initials, we have the initials of this sentence סלעמיתּ בבל זמן עד, "The time until the overthrow of Babylon." They must have read משחה instead of מִָשיחַ. It is difficult to understand how "the people of the prince that shall come" could be read, "the kingdom of the Gentiles." save by supposing a somewhat arbitrary paraphrase. The last clause has probably assumed the present shape through the insertion of some part of the verb לחם, and the omission of the end of the verse. Theodotion's rendering is in closer agreement with the Massoretic text, yet is wide from it too, "After the sixty-two weeks anointing shall be utterly destroyed, and judgment is not in it (or 'him,' αὐτῷ), and he (it) shall destroy the city and the sanctuary with the leader that cometh; they shall be cut off with a flood, even until the end of the war, having been arranged by disappearances in order." The introduction of κρίμα is difficult to explain, except as an explanatory addition from <a href="/isaiah/53-8.htm">Isaiah 53:8</a>. Still more difficult is it to understand the genesis of the last clause. The Peshitta, though considerably closer to the Massoretic in the beginning of the verse, is as far apart in the last clause, "And after the sixty-two weeks, the anointed shall he killed, and there was not to him, and the city of the holy shall be destroyed with the king that cometh and his end is with a flood, even until the end of the war of the fragments of destruction." The Vetus, as represented by the quotation in Tertullian, is not so close to the LXX. as it usually is, "And after the sixty-two weeks, even the anointing shall be destroyed, and shall not be, and with the coming leader he shall destroy the holy city, and thus shall be destroyed in the end of the war, because he shall be destroyed even to death." This version agrees neither with the LXX. nor with Theodotion. Jerome translates into an eminently Christian sense, "And after sixty-two weeks Christ shall be slain, and his people who will deny him will not be. And his people with a leader about to come, will destroy the city and sanctuary, its end wasting, and after the end of the war desolation determined." And after three score and two weeks shall the Messiah be cut off. The period of sixty-two weeks must begin after the seven weeks have ended, as the completed period to Messiah the prince is seven weeks and sixty-two weeks. The Messiah: the word has no article, and, therefore, it is argued, it ought to be rendered "an anointed one;" but the use of the article is not so rigid. It is omitted in poetic and semi-poetic passages: eg. the first word in the Hebrew Bible is anarthreus, although we are obliged to translate it with the article. Further, the Messiah the Prince has already been mentioned, and, therefore, comes somewhat into the region of proper names, as <a href="/amos/7-12.htm">Amos 7:12</a>, "the sanctuary of king," instead of "the king;" so <a href="/1_kings/21-13.htm">1 Kings 21:13</a>, "curse God and king." We take "Messiah" here as equivalent to "the Messiah" above mentioned. Who is it that is here referred to? The common critical position assuming, without reason assigned, that "anointed" without any subject may refer to a priest, asserts that the reference here is to Onias III. The account of his murder is given in 2 Macc. 4:39. He had succeeded his father, Simon If., as high priest, B.C. 198. In connection with his high-priesthood is the legendary story told (2 Macc. 3.) of the attempt of Heliodorus to spoil the temple. On the accession of Epiphanes, Jason, the brother of Onias, endeavoured to undermine him with the king, and succeeded: Onias, displaced, in favour of Jason, retired to Antioch. Three years after Jason, in turn, was superseded by Menelaus, who, according to 2 Maccabees, was a Benjamite. Onias rebuked Menelaus for selling some of the sacred vessels; Menelaus bribed Andronieus to put Onias to death, which he did, alluring him from the sanctuary of Daphne, in which he had taken refuge. Josephus gives a different account of matters ('Ant.,' 12:05), "About this time, Onias having died, he (Epiphanes) gives the high-priesthood to his brother Jesus, for the son whom Onias left was only a child. This Jesus, who was brother of Onias, was deprived of the high-priesthood. The king, being angry with him, gave it to his youngest brother Onias." Josephus adds, "These two brothers changed their names - Jesus became Jason, and Onias Menelaus. After a little, Onias (Menelaus) was expelled from Jerusalem, and retired to Antiochus and abjured his religion." In 1 Macccabees there is no reference to the death of Onias at all. Certainly the First Book of Maccabees does not take up this part of the history, but if this Onias was murdered, and his murder so affected Jewish feeling, that it became a date of superlative interest in Jewish history - the writer would at least have referred to it. The whole story, as told in 2 Maccabees, has a doubtful look. Even if we disregard the Heliodorus legend altogether, and the suspicion of the whole history which it engenders, we have Menelaus, a man who, according to 2 Maccabees, is a Benjamite, intruded into an office for which only Aaronites were eligible, without a hint that the writer thought it an additional element in the guilt of the usurper. Josephus mentions it as a point against Alcimus, that he was not of the high-priestly family ('Ant.,' 11:9. 5), yet Alcimus was a descendant of Aaron (1 Macc. 7:13). We have, further, a zealous Jew retiring to Antioch, and, when in danger, betaking himself for safety to the heathen sanctuary of Daphne. We know the orgies that consecrated the groves of Daphne. These would make Daphne the last place in which a Jewish high priest would seek refuge; if his very presence in the sanctuary would not be held by the Greeks as polluting it. Titus, even though we had not the express evidence of Josephus against it, the narrative is self-condemned. The whole story is baseless, and, whether true or false, did not affect Jewish imagination in the way assumed by critics. Had the story been that, while high priest, he was allured from the sacred precincts of the temple at Jerusalem and been murdered, then the legend, even if untrue, might well have affected the Jews deeply. But a high priest who had surrendered his office and retired into a heathen city was a less sacred person, and his allurement from a heathen sanctuary and his murder was a less heinous crime. The whole notion that Onias III. can be thought of here is an absurdity that would have been scorned at once by these critics, had any necessity of argument required it. The origin of this legend of the murder of Onias IIl. is to be sought in the murder or execution of Onias Menelaus by order of Antiochus Eupator (Jos., 'Ant.,' 12:09.5; 2 Macc. 13:5). Is the anointed one Seleucus Philopator? Bleek, von Lengerke, Maurer, and Ewald hold this view. Seleucus is alleged to have been murdered by Helio-dorus: this rests on the sole authority of Appian, in a narrative in which there is evidence of confusion. Even if it be granted, it is difficult to imagine a heathen prince called "Messiah." Certainly Cyrus is called so in the Second Isaiah, but this is because of the work he is to do for Israel. There seems a necessity to maintain that it was some one who was to be the anointed prince of the Jewish people, who should thus be cut off. But not for himself. Great difference of opinion exists as to the precise meaning of this phrase. The meaning expressed by the Authorized Version would have required at least in normal Hebrew, not ואין לו (v'ayin lo), but וְללֺא לו (velo'lo). The Revised Version is preferable, "and shall have nothing." It may mean "he shall not be," but that is not so natural. The Revised, however, is vague, and one is inclined to seek for an explanation in a parallel passage in <a href="/daniel/11-45.htm">Daniel 11:45</a>, וְאֵין עפּוזִרִ לו, "And there was no helper to him." It is no sufficient answer to say, as does Professor Bevan, that <a href="/daniel/11-45.htm">Daniel 11:45</a> applies to Epiphanes, and this does not. The same statement might be made of two different persons. It seems to be a more condensed expression of what we find in <a href="/isaiah/63-3.htm">Isaiah 63:3</a>, "Of the people there was none with me." Behrmann's translation is indefensible, "No one remains to him, i.e. follows him;" he gives no particular reference. This view assumes Onias III. to be the Messiah. He was, according to Josephus, on his death succeeded by first one and then the other of his two brothers, because his son was too young for the office. The further assumption has to be made that, in the opinion of the pious, they were not successors of Onias. The pious of that time have left no record of their opinions. And the people of the prince that shall come shall destroy the city and the sanctuary. The word translated "prince" is rarely to be rendered" king." The only cases are these of Solomon (<a href="/1_chronicles/29-22.htm">1 Chronicles 29:22</a>) and Hezekiah (<a href="/2_kings/20-5.htm">2 Kings 20:5</a>). The former was anointed, נגיד, while his father was still living; the latter occurs in a poetical passage. Priests are sometimes called" princes," or "rulers," but that is simply in regard to the house of God and the sacerdotal arrangements. If the verse stood by itself, there would seem little possible difficulty in regard to accepting the old Jewish interpretation which made "the prince" Titus, who was left to carry on the siege of Jerusalem while his father was in Rome, busied with the duties incumbent on the occupant of the imperial throne. Certainly the Romans, the people of the prince, did destroy the city and the sanctuary in a more thorough way than any one since Nebuchadnezzar. And the end thereof shall be with a flood. It is difficult to decide the reference of "thereof" here. The reference grammatically seems to be restricted to "the people," as that is the nominative of the preceding verb. It may, however, without much grammatical strain, refer to the prince. In regard to prophecy, especially apocalyptic prophecy, grammar cannot be regarded as affording a final canon for interpretation. The main subject of the verse is the Messiah who shall be cut off. There might, therefore, be a reference to him, "his end" being the vengeance that came upon the people for deserting him. This is the interpretation of the Septuagint, "The kingdom of the heathen shall destroy the city and the sanctuary with the Messiah," identifying "prince" with "Messiah," and his end shall come with wrath." Theodotion refers to the city and the sanctuary, for he has, "They shall be cut off with a flood." The Peshitta refers to the king that cometh. The Vetus has finem belli. Jerome has finis eius vast#as, his reference being to the city. The idea of Hitzig, that the prenominal suffix refers to the campaign, seems the most natural one. Of course, Hitzig refers it to the campaign of Antiochus, but the interpretation does not necessitate that. With a flood; not a literal flood. This word does not elsewhere refer to a number of men, save in the eleventh chapter of this book; that chapter, however, is of doubtful authenticity. All that we draw from the use of shateph, "a flood," for "a multitude of men," and of shataph, "to overflow," "to overrun," is that, in the opinion of the author of the eleventh chapter, the phrase here means "a multitude of men." "Wrath," or "devastation," seems to be the best meaning of the word. The latter seems, on the whole, the more natural rendering here. If so, no one can fail to see how apt a description it gives of the state of Judaea, and especially of Jerusalem, after the war which was concluded by the capture of the city by Titus. And unto the end of the war desolations are determined. Rather it should be rendered, "until the end was the decree of desolations," viz. the end of this campaign above referred to, and until that end is reached, war, which is itself a decree of desolations, is determined. Taken thus, this clause explains that which has gone before. The text here, however, is evidently in such a corrupt state that no decision can be made with any feeling of confidence. The Septuagint appears to have read yillahaym instead of nehresheth, and has omitted the last word altogether. Theodotion has, "by order in disappearances," but one cannot tell what Hebrew words these represent. The Vetus, which usually stands closely related to the Septuagint, omits a number of words. The uncertainty of the text renders one chary of suggesting meanings. <a href="/commentaries/daniel/9-25.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Hebrew</div>Know וְתֵדַ֨ע (wə·ṯê·ḏa‘) Conjunctive waw | Verb - Qal - Conjunctive imperfect - second person masculine singular <a href="/hebrew/strongs_3045.htm">Strong's 3045: </a> To know and understand this: וְתַשְׂכֵּ֜ל (wə·ṯaś·kêl) Conjunctive waw | Verb - Hifil - Conjunctive imperfect Jussive - second person masculine singular <a href="/hebrew/strongs_7919.htm">Strong's 7919: </a> To be, circumspect, intelligent From מִן־ (min-) Preposition <a href="/hebrew/strongs_4480.htm">Strong's 4480: </a> A part of, from, out of the issuing מֹצָ֣א (mō·ṣā) Noun - masculine singular construct <a href="/hebrew/strongs_4161.htm">Strong's 4161: </a> A place or act of going forth, issue, export, source, spring of the decree דָבָ֗ר (ḏā·ḇār) Noun - masculine singular <a href="/hebrew/strongs_1697.htm">Strong's 1697: </a> A word, a matter, thing, a cause to restore לְהָשִׁיב֙ (lə·hā·šîḇ) Preposition-l | Verb - Hifil - Infinitive construct <a href="/hebrew/strongs_7725.htm">Strong's 7725: </a> To turn back, in, to retreat, again and rebuild וְלִבְנ֤וֹת (wə·liḇ·nō·wṯ) Conjunctive waw, Preposition-l | Verb - Qal - Infinitive construct <a href="/hebrew/strongs_1129.htm">Strong's 1129: </a> To build Jerusalem, יְרֽוּשָׁלִַ֙ם֙ (yə·rū·šā·lim) Noun - proper - feminine singular <a href="/hebrew/strongs_3389.htm">Strong's 3389: </a> Jerusalem -- probably 'foundation of peace', capital city of all Israel until עַד־ (‘aḏ-) Preposition <a href="/hebrew/strongs_5704.htm">Strong's 5704: </a> As far as, even to, up to, until, while the Messiah, מָשִׁ֣יחַ (mā·šî·aḥ) Adjective - masculine singular <a href="/hebrew/strongs_4899.htm">Strong's 4899: </a> Anointed, a consecrated person, the Messiah the Prince, נָגִ֔יד (nā·ḡîḏ) Noun - masculine singular <a href="/hebrew/strongs_5057.htm">Strong's 5057: </a> A commander, civil, military, religious, honorable themes there will be seven שִׁבְעָ֑ה (šiḇ·‘āh) Number - masculine singular <a href="/hebrew/strongs_7651.htm">Strong's 7651: </a> Seven, seven times, a week, an indefinite number weeks שָׁבֻעִ֖ים (šā·ḇu·‘îm) Noun - masculine plural <a href="/hebrew/strongs_7620.htm">Strong's 7620: </a> A period of seven (days, years), heptad, week and sixty-two שִׁשִּׁ֣ים (šiš·šîm) Number - common plural <a href="/hebrew/strongs_8346.htm">Strong's 8346: </a> Sixty weeks. וְשָׁבֻעִ֞ים (wə·šā·ḇu·‘îm) Conjunctive waw | Noun - masculine plural <a href="/hebrew/strongs_7620.htm">Strong's 7620: </a> A period of seven (days, years), heptad, week It will be rebuilt תָּשׁוּב֙ (tā·šūḇ) Verb - Qal - Imperfect - third person feminine singular <a href="/hebrew/strongs_7725.htm">Strong's 7725: </a> To turn back, in, to retreat, again with streets רְח֣וֹב (rə·ḥō·wḇ) Noun - feminine singular <a href="/hebrew/strongs_7339.htm">Strong's 7339: </a> A broad open place, plaza and a trench, וְחָר֔וּץ (wə·ḥā·rūṣ) Conjunctive waw | Noun - masculine singular <a href="/hebrew/strongs_2742.htm">Strong's 2742: </a> Incised, incisive, a trench, gold, a threshing-sledge, determination, eager but in times הָעִתִּֽים׃ (hā·‘it·tîm) Article | Noun - common plural <a href="/hebrew/strongs_6256.htm">Strong's 6256: </a> Time, now, when of distress. וּבְצ֖וֹק (ū·ḇə·ṣō·wq) Conjunctive waw, Preposition-b | Noun - masculine singular construct <a href="/hebrew/strongs_6695.htm">Strong's 6695: </a> Constraint, distress <div class="vheading">Links</div><a href="/niv/daniel/9-25.htm">Daniel 9:25 NIV</a> <a href="/nlt/daniel/9-25.htm">Daniel 9:25 NLT</a> <a href="/esv/daniel/9-25.htm">Daniel 9:25 ESV</a> <a href="/nasb/daniel/9-25.htm">Daniel 9:25 NASB</a> <a href="/kjv/daniel/9-25.htm">Daniel 9:25 KJV</a> <a href="//bibleapps.com/daniel/9-25.htm">Daniel 9:25 BibleApps.com</a> <a href="//bibliaparalela.com/daniel/9-25.htm">Daniel 9:25 Biblia Paralela</a> <a href="//holybible.com.cn/daniel/9-25.htm">Daniel 9:25 Chinese Bible</a> <a href="//saintebible.com/daniel/9-25.htm">Daniel 9:25 French Bible</a> <a href="/catholic/daniel/9-25.htm">Daniel 9:25 Catholic Bible</a> <a href="/daniel/9-25.htm">OT Prophets: Daniel 9:25 Know therefore and discern that (Dan. 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