Down to Earth But Heavenly Minded

What does Daniel Chapter 9 mean?

This chapter is another of Daniel’s prophetic messages. The beginning of Darius’ reign came when the Babylonian kingdom failed and the Medo-Persians took control (Daniel 5:30–31). Knowing the book of Jeremiah (Jeremiah 29:10–11), Daniel realized that Israel’s exile was likely nearing its end. At this moment, Daniel had likely been a captive for around sixty-six years (Daniel 1:1–7). Since Jeremiah predicted a seventy-year timespan, Daniel had reasons for excitement and hope (Daniel 9:1–2).

Daniel began to pray fervently for the restoration of his people. He does this from a posture of deep humility. Not only does he use traditional signs of humbleness, such as rough clothing and smearing himself with ashes, but he also prays with meekness. Daniel is not associated with any named sin, though he will note later that he is not morally perfect (Daniel 9:20). Given his recorded actions, Daniel is very likely not guilty of sins like idolatry and perversity (Daniel 1:8; 6:5), which were the sins Israel committed that led to their capture by foreign nations (2 Kings 17:1–8; Jeremiah 25:7–11; Daniel 1:1–7). Yet Daniel fully identifies with his people. He prays using words such as “we” and “our” as he pleads for the Lord’s mercy. God tied Israel’s eventual rescue, in part (Jeremiah 29:12–14), to such pleas for restoration (Daniel 9:3–10).

When Israel first entered the Promised Land, God warned of the consequences of betraying their Lord (Deuteronomy 28:15–24, 48–50, 63–64; 29:25). Yet the people followed evil rulers into widespread sin and evil (1 Kings 15—16; 2 Kings 8—16). Daniel confesses these sins on behalf of the people of Israel. He acknowledges the Lord’s response as justified and righteous. Israel was given multiple opportunities and ample alerts, but they turned aside. Their exile was exactly what God told them would happen (Daniel 9:11–15).

The prayer offered by Daniel shifts to a direct plea for the Lord’s merciful rescue. Daniel notes that the people of Israel have become a “byword”—a shorthand reference—used to imply deep humiliation and suffering. This suffering is the result of Israel’s errors. The nation absolutely does not deserve mercy; they have done nothing which would earn them a “right” to be restored. And yet, Daniel notes that it will be to God’s glory to do just that. So, Daniel boldly and faithfully begs the Lord to restore Israel (Daniel 9:16–19).

As Daniel makes these prayers, he makes no effort to claim moral perfection. He includes both “my sin and the sin of my people Israel” in his prayer (Daniel 9:20). Suddenly, the angel Gabriel arrives (Daniel 8:15–17). He compliments Daniel by referring to him as “greatly loved,” and promises to give further understanding of what is to happen in the future (Daniel 9:20–23).

What Gabriel offers here is among the most important prophecies in the entire Bible. He speaks of various trials and troubles which will come on both Israel and the city of Jerusalem. These are part of the Lord’s plan to accomplish certain goals with respect to the Jewish people. Gabriel also speaks of an “anointed one,” using the same Hebrew word from which we derive words such as “Messiah” and, from the Greek, “Christ.” According to Gabriel, this figure will arrive and be “cut off” at a certain time. After this, another ruler will arise to both make and break an agreement, leading to ultimate destruction (Daniel 9:24–27).

Historians note two dates crucial to this prophecy. One is March 4, 444 BC: the date when Artaxerxes Longimanus proclaimed that Israelites could rebuild the walls of Jerusalem (Nehemiah 2:1–8). The other is March 30, AD 33: likely the day Jesus made the “triumphal entry” into Jerusalem as an open demonstration of His role as Messiah (Matthew 21:9–11). Using a “prophetic year” of 360 days—twelve months of thirty days each—Gabriel’s prediction bridges these two moments perfectly. As promised, the Messiah would be killed and left with nothing, only to be resurrected (Matthew 16:21; Luke 18:31–33; John 19:23; 20:11–18).

Other aspects of Gabriel’s prediction seem to point further ahead. The seventieth set of seven seems reserved for the end times. A ruler will arise, desolate the city of Jerusalem, and usher in the eternal fate of all evil (Revelation 13:11–15; 19:11–21). Part of this prophecy may also refer to the same trauma which Daniel observed in an earlier vision (Daniel 8:9–14), and which Jesus noted during His teaching (Matthew 24:15).

After this comes the last of Daniel’s prophetic messages (Daniel 10:1), covering the rest of his book.

Chapter Context
This chapter forms part of the prophetic section of Daniel’s writing. After confessing the sins of both Israel and his own life, Daniel received a visit from the angel Gabriel. Gabriel revealed a message about Israel’s then-future. This includes reference to the arrival of Christ and information about the still-future end times. Chapter 10 begins the last of Daniel’s prophetic messages.

Verse by Verse

Verse 1. In the first year of Darius the son of Ahasuerus, by descent a Mede, who was made king over the realm of the Chaldeans —

Biblical scholars place Daniel’s initial capture (Daniel 1:1–7) at around 605 BC. He was likely a young teenager at that time. This chapter refers to events happening around 539 to 537 BC: meaning about sixty-six years after Daniel was taken to Babylon. Daniel would be nearing eighty by this time, and still serving as an advisor to rulers in the land of his exile. The presumed timeline would place this vision a few years before Daniel’s experience in the lions’ den (Daniel 6:1).

The identity of “Darius the son of Ahasuerus” is controversial. It’s possible he was a sub-ruler appointed by Cyrus the Great. This verse, with others, implies that his leadership was somehow given or appointed (Daniel 5:31). The Medo-Persian empire displaced Babylon when Belshazzar was king (Daniel 5:30). Darius was of royal descent, the son of King Ahasuerus. Inscriptions mention Gobryas, which was likely another name for Darius. Apparently, Cyrus, a highly acclaimed Persian general, made Darius the ruler over the Babylonians, while he continued his military exploits. Darius ruled for only a short time until Cyrus took the reins of government.

This change in rulership seems to have inspired Daniel to research the end of Israel’s captivity, especially in the book of Jeremiah (Daniel 9:2).

Context Summary
Daniel 9:1–19 records a prayer of confession on behalf of God’s rebellious people; Daniel includes himself by using terms such as “us” and “we.” After the fall of Babylon, Daniel sees evidence in the writings of Jeremiah that Israel’s exile may be nearing an end. He prays for forgiveness and restoration, referring to God as righteous, merciful, and forgiving. This prayer leads to an appearance from the angel Gabriel. Gabriel will deliver a prophetic message about Israel’s future.

Verse 2. in the first year of his reign, I, Daniel, perceived in the books the number of years that, according to the word of the Lord to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years.

The fall of the Babylonian empire suggested to Daniel that the Jewish captivity would end soon and the exiles would be allowed to return home. Therefore, he studied the Old Testament books available at the time. Daniel recognized that what Jeremiah wrote about the end of Jerusalem’s desolations was the word of the Lord. Second Peter declares that holy men of God spoke as they were carried along by the Holy Spirit (2 Peter 1:21), and 2 Timothy 3:16 says. “All Scripture is breathed out by God.”

Jeremiah 25:9–14 predicted that Nebuchadnezzar would take Jewish captives to Babylon, where they would remain for seventy years. At the conclusion of seventy years, according to Jeremiah 29:10, the exiles would return to their homeland. Daniel’s study of this passage, along with Isaiah 44:26–28, must have convinced him that the exile was nearing its end.

Daniel’s response to this realization is to pray for God’s merciful restoration of Israel (Daniel 9:3). Afterwards, the angel Gabriel will arrive to clarify what the future holds (Daniel 9:21).

Verse 3. Then I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes.

After reading prophecies concerning Jerusalem’s suffering, Daniel sought the Lord’s will. That he “turned his face” to God means he put aside every concern and interest except seeking the Lord in prayer. Daniel pleads with the Lord for mercy on behalf of Israel. He demonstrates humility and sincerity by fasting and by putting on rough clothing and covering himself with ashes. These signs were meant to lower a person, as external signs of a humble spirit. He set aside meals to devote himself to prayer.

Following the Lord’s promise to restore the exiled Jews to their homeland (Jeremiah 29:10–11), He added the promise of answered prayer in response to fervent requests. He declared, “Then you will call upon me and come and pray to me, and I will hear you. You will seek me and find me, when you seek me with all your heart” (Jeremiah 29:12–13). Daniel connects the end of Babylon with the restoration of his people to Jerusalem, and so he prays with intensity that this would be the case.

Verse 4. I prayed to the Lord my God and made confession, saying, “O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments,

Daniel’s urgent prayer (Daniel 9:3) begins with confession. He speaks this confession on behalf of his people, using terms such as “we” and “us” (Daniel 9:5, 8). That does not mean that Daniel is literally admitting to the same sin, wickedness, or rebellion against God’s law. Scripture indicates that Daniel was an imperfect (Romans 3:23; Daniel 9:20) but remarkably faithful man (Daniel 1:8; 6:5). And yet, he does not pray about the sins of “them” or “they.” Rather, he identifies fully with his people and begs God to show mercy. This means admitting the sins committed by the people (Daniel 9:5–7).

Legitimate confession involves more than simply stating one’s own actions or emotions. The New Testament offers insight into what true “confession” means. The Greek word used in 1 John 1:9 literally means “to say the same.” When a believer genuinely confesses sin, they “say the same” about sin that God does. This means taking the same attitude toward sin as taken by God. Sin is abhorrent, detestable, a violation of God’s commandments, and wicked.

Note that confession also includes proclaiming who God is. We not only confess sin, but we also confess—or profess—the truth. Daniel begins his prayer by proclaiming realities about God. His prayer portrays God as majestic and faithful to His covenant, always loving those who love and obey Him. Jesus pointed out that obedience to His commands is a true test of love (John 14:15). Here, Daniel views himself as insignificant, next to the might and value of the Lord. He knew his people were unfaithful to God’s covenant, but that God was completely loyal to it.

Deuteronomy 28 clearly communicated the curses that would befall the people of Israel in response to disobedience. Those curses included being subjugated by Gentile nations (Deuteronomy 28:25).

Verse 5. we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules.

Daniel is praying (Daniel 9:1–4) in hopes that Israel’s captivity and exile will soon be over. When Babylon fell to the Medo-Persian empire, Daniel consulted books such as Jeremiah. There, he read that the exile would last seventy years (Jeremiah 29:10–11). At the time described in this passage, Daniel had been a captive for well over sixty years. He prays in deep humility, including the traditional signs of mourning such as rough clothing and fasting.

Here, Daniel prays about the sins and failures of Israel. Rather than talking about “them” or saying that “they” are guilty, Daniel identifies with his people, saying “we” are responsible for sin. The Bible makes no accusation against Daniel, but he doesn’t try to separate himself from the rest of his nation. Nor does he claim to be sinless (Daniel 9:20). It was because of sin that God sent the Jewish people into exile (Deuteronomy 28:25, 48–50; Jeremiah 25:7–11). Their restoration was partly tied to willingness to come to God in repentance and confession (Deuteronomy 30:1–3; Jeremiah 29:12–14).

This prayer represents Daniel’s efforts on behalf of Israel’s return from captivity. He describes their error using broad language, covering all possible forms of sin and disobedience. Rather than following the Lord’s will, Israel had fallen into idolatry and evil, and so they were punished exactly as had been promised (Daniel 9:6).

Verse 6. We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our fathers, and to all the people of the land.

God made His general will for the people of Israel clear; He warned them of what would happen if they disobeyed (Deuteronomy 28:25, 48–50). As the nation drifted away, the Lord sent messengers in the form of prophets. Sadly, both the rulers and the people rejected those spokesmen. Daniel declares this as part of his confessing prayer (Daniel 9:3–5), inspired by his realization that Israel’s captivity might be nearing an end (Daniel 9:1–2).

One example of Israel’s rejection of God comes from 2 Chronicles chapter 30. Hezekiah invited the nation to come and celebrate Passover in Jerusalem (2 Chronicles 30:1). Messengers sent to spread that word in Ephraim and Manasseh (2 Chronicles 30:6) were mocked and ignored (2 Chronicles 30:10). Only a few outside of Judah responded to the call (2 Chronicles 30:11). Many of the kings of Judah and Israel rejected the faith of David and Solomon, instead following an evil path (1 Kings 15—16; 2 Kings 8—16).

Verse 7. To you, O Lord, belongs righteousness, but to us open shame, as at this day, to the men of Judah, to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far away, in all the lands to which you have driven them, because of the treachery that they have committed against you.

When Israel first came into the Promised Land, God warned them about the consequences of disobedience (Deuteronomy 28:25, 48–50). Those threats came true when Assyria captured the ten tribes of the northern kingdom around 721 BC (2 Kings 17:1–8). Then, in 605 BC, Babylon conquered the southern kingdom of Judah and took many people captive (Daniel 1:1–7). This phase of Jewish captivity was predicted to last for seventy years (Jeremiah 25:7–11). Daniel was among those captured by Babylon, and he writes this passage more than sixty years later. The fall of Babylon and the predictions of Jeremiah (Daniel 9:1–2) gave Daniel hope. So, he began to pray, desperately, for the Lord’s rescue (Daniel 9:3–6).

Daniel admits that when the Lord brought this punishment on the Jewish people, it was justified. They had worshipped false gods and committed terrible evils. Daniel does not call God’s goodness into question here. Nor does he make excuses for Israel. In fact, Daniel does not even try to separate himself from the rest of the people, despite being an exceptionally faithful man (Daniel 1:8; 6:5). The widespread sin in Israel and Judah was a source of “open shame.” This echoes the inter-connected nature of God’s people. Even in the modern era, believers are identified as part of the body of Christ: the church. When one believer sins, the sin affects every believer (1 Corinthians 5:1–2; 12:14–26).

Verse 8. To us, O Lord, belongs open shame, to our kings, to our princes, and to our fathers, because we have sinned against you.

Daniel is hopefully praying for the Jewish people to be restored from their captivity and exile (Daniel 9:1–4). As he does so, he confesses the sins of the people. While Daniel, himself, seems innocent of these actions (Daniel 1:8; 6:5), he does not try to separate himself from the nation of Israel. He prays about “our” sin and what “we” have done (Daniel 9:5–7; 9:20). That Israel’s sin is so widespread is a source of “open shame.” It was those sins which led God to punish the people with exile (Deuteronomy 28:48–50; 29:25; 2 Kings 17:1–8; Jeremiah 25:7–11). David’s prayer is part of the promise that God will restore the people when they confess and truly turn to Him once again (Deuteronomy 30:1–3; Jeremiah 29:10–14).

The Ten Commandments (Exodus 20:1–17) demonstrate that sins are offenses against God and others. However, sin is primarily a wrongdoing against God. Adultery, for example, not only wrongs the other people, but it also betrays and disobeys the God who said, “You shall not commit adultery” (Exodus 20:14). When an employee pilfers from the workplace, he does wrong to his employer, but even more his theft offends the Lord who commanded, “You shall not steal” (Exodus 20:15). A man who covets his neighbor’s wife sins against his neighbor in mind and heart, but primarily against God, who said, “You shall not covet your neighbor’s wife” (Exodus 20:17).

King David, in his darkest spiritual hour, committed adultery with Bathsheba and arranged to have her husband killed in battle. This harmed many people. Yet David recognized his sins were primarily assaults on God. He writes in Psalm 51:4 that “Against [the Lord], you only, have I sinned and done what is evil in your sight.” Many of the kings of Israel and Judah flagrantly disobeyed God and His will (see the books of 1 and 2 Kings).

Verse 9. To the Lord our God belong mercy and forgiveness, for we have rebelled against him

Babylon conquered Judah and took Jewish people like Daniel captive (Daniel 1:1–7). Sixty-plus years later, Babylon falls, and Daniel reads about the end of the exile in the writings of Jeremiah (Daniel 9:1–2). He begins fervently praying for God to restore His people, by confessing their national sins (Daniel 9:3–8). This corresponds with prophecies about the nation’s decline and eventual rescue (Deuteronomy 28:48–50; 29:25; 30:1–3; 2 Kings 17:1–8; Jeremiah 25:7–11; 29:10–14).

The same prophet who spoke about the exile, Jeremiah, also says: “The steadfast love of the LORD never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness” (Lamentations 3:22–23). Mercy is the companion of grace. While Israel was guilty of idolatry and other terrible sins, God is associated with mercy and forgiveness. God’s righteousness means He cannot approve of sin. However, His love and grace mean He may delay or withhold judgment for a time. He can also offer forgiveness. By grace God gives what sinners don’t deserve: salvation (Ephesians 2:8–9). In mercy He withholds what sinners do deserve: punishment (1 Thessalonians 5:9).

However, God’s salvation is available only to those who recognize their need. A classic demonstration of this comes from one of Jesus’ parables (Luke 18:9–14). In that lesson, a tax collector and a self-righteous Pharisee prayed in the temple. The Pharisee bragged about his supposed goodness, even “thanking” God that he was not a sinner like others. On the other hand, the tax collector acknowledged his sin and asked God to be merciful to him. Jesus said only the tax collector went in a right relationship with God.

Verse 10. and have not obeyed the voice of the Lord our God by walking in his laws, which he set before us by his servants the prophets.

Daniel describes Israel as disobedient to the Lord God. When Israel first came into the Promised Land, they were offered blessings for obedience (Deuteronomy 28:1–6; 30:15–18). They were also warned of drastic consequences for rebellion (Deuteronomy 28:48–50, 63–64; 29:25). Among those dangers was capture and scattering by other nations. This is exactly what happened to the Jewish people, first under Assyria and then by Babylon (2 Kings 17:1–8; Jeremiah 25:7–11; Daniel 1:1–7). In this passage, Daniel prays that this exile will soon end (Daniel 9:1–9).

Here, the “laws” are more than just legal requirements. This refers to any of the instructions given to the people by God. Those commands would have been given by His chosen spokesmen: the prophets. An early example of this was Moses. In Deuteronomy 28:1–6, the Lord gave Israel instructions through Moses. He told the people what they should do to invoke His blessings. He also told them what would bring His curses on them (Deuteronomy 28:48–50; 29:25).

Near the end of his life, Joshua, who faithfully followed the Lord, challenged the people of Israel to choose to honor their God. First, he warned them that the Lord’s anger would be kindled against them and they would be uprooted from the Promised Land if they disobeyed the Lord’s covenant (Joshua 23:16). Then he challenged them to “choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell. But as for me and my house, we will serve the LORD” (Joshua 24:15).

Verse 11. All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him.

This is part of Daniel’s prayer of confession (Daniel 9:3–4). This is corporate confession: on behalf of Israel. Daniel is not associated with a particular sin, let alone something as drastic as idolatry (Daniel 1:8; 6:5). However, he fully identifies with his people using terms such as “we” and “our.” Daniel confessed that Israel was guilty of widespread sin and rebellion. He will later admit that he is not perfect (Daniel 9:20). God had promised consequences for Israel’s national sins; Daniel’s own experiences were part of the fulfillment of those prophecies (2 Kings 17:1–8; Jeremiah 25:7–11; Daniel 1:1–7).

In the Law of Moses—the first five books of the Jewish Scriptures—God clearly stated what would happen if Israel betrayed their true Lord and followed evil. Moses was explicit about the blessings coming to a faithful people (Deuteronomy 28:1–6). He was just as blunt about the terrible results that would follow disobedience (Deuteronomy 28:15–24, 48–50; 29:25). Through Moses, the Lord warned: “And as the LORD took delight in doing you good and multiplying you, so the LORD will take delight in bringing ruin upon you and destroying you. And you shall be plucked off the land that you are entering to take possession of it. And the LORD will scatter you among all peoples” (Deuteronomy 28:63–64). This was fulfilled in the Assyrian and Babylonian captivities.

Verse 12. He has confirmed his words, which he spoke against us and against our rulers who ruled us, by bringing upon us a great calamity. For under the whole heaven there has not been done anything like what has been done against Jerusalem.

God promised Israel great blessings if they obeyed Him in the Promised Land (Deuteronomy 28:1–6). He also warned them of terrible consequences if they betrayed Him (Deuteronomy 28:15–24). Among those results was being scattered among hostile nations (Deuteronomy 28:48–50; 29:25). Over time, the Jewish people turned away from the Lord and received exactly the outcome which God had promised (2 Kings 17:1–8; Jeremiah 25:7–11; Daniel 1:1–7). That message was given to the people, and their rulers, by many prophets over the years. Here, as Daniel prays for Israel’s restoration (Daniel 9:1–3), he accepts that these events are all consistent with God’s prophecies.

Daniel also understood that it was ultimately God, not Assyria or Babylon, who determined the fate of Jerusalem. For thirty months the Babylonians laid siege to Jerusalem. The blockade led to starvation, cannibalism, and destruction. In Ezekiel 24:13, the Lord indicts Jerusalem for its perversity and evil, promising the cleansing would not end until He exhausted His wrath. He assures Ezekiel that what He has spoken will happen. “I will do it. I will not go back; I will not spare; I will not relent; according to your ways and your deeds you will be judged” (Ezekiel 24:14).

Romans 6:23 states that the correct repayment for sin is death. Unbelievers who refuse to trust in Christ as Savior will learn to their eternal dismay that the Lord keeps His word (1 Peter 3:18; John 3:36).

Verse 13. As it is written in the Law of Moses, all this calamity has come upon us; yet we have not entreated the favor of the Lord our God, turning from our iniquities and gaining insight by your truth.

Daniel understood that the people of Israel had been given clear warnings from the Law of Moses and many prophets. They were told of the disasters which would follow disobedience to God (Deuteronomy 28:15–24, 48–50; 29:25). And yet, the people betrayed their Lord and suffered exactly the consequences predicted (2 Kings 17:1–8; Jeremiah 25:7–11). Rather than learning from the Lord’s Word, they chose idols and sin. Daniel’s own life was part of this story (Daniel 1:1–7). He has been praying for Israel’s forgiveness and the Lord’s restoration (Daniel 9:1–3).

Deuteronomy 28 includes chilling details of what would happen if the people turned away from God to pursue evil and false idols: “The LORD will bring you and your king whom you set over you to a nation that neither you nor your fathers have known” (Deuteronomy 28:36). That conquest was accomplished by Assyria (2 Kings 17:1–8) and Babylon (2 Chronicles 36:5–7). If Israel had listened to the warnings God gave them, she would have been blessed instead of cursed. Writing many years before Daniel, Isaiah describes Judah as a “sinful nation, a people laden with iniquity, offspring of evildoers, children who deal corruptly! They have forsaken the LORD, They have despised the Holy One of Israel, they are utterly estranged” (Isaiah 1:4). He also describes the nation under the Lord’s hand of judgment: “Your country lies desolate; your cities are burned with fire” (Isaiah 1:7).

Verse 14. Therefore the Lord has kept ready the calamity and has brought it upon us, for the Lord our God is righteous in all the works that he has done, and we have not obeyed his voice.

Israel’s experiences at the hands of Assyria (2 Kings 17:1–8) and Babylon (2 Chronicles 36:5–7) were horrific. Daniel’s entire life was impacted by God’s wrath on the Jewish people (Daniel 1:1–7). Yet Daniel doesn’t accuse the Lord of being unfair or unjust. Instead, he acknowledges that Israel’s own sin and disobedience brought about their destruction. God had warned the nation (Deuteronomy 28:15–24, 48–50; 29:25). The nation refused to listen. Daniel prays (Daniel 9:3–4) for the promised restoration of his people (Jeremiah 29:10–14), yet his prayer includes corporate confession their sin (Daniel 9:5–13).

The Hebrew word translated as “kept ready” is yisqōd, which suggests watching, waiting, and awareness. The same root word, shaqad, is included in Jeremiah 1:12 to picture the Lord “watching over” His promises to fulfill them. God faithfully watched over His words in Deuteronomy 28; He uprooted His disobedient people from their homeland. Just as surely as He fulfilled His word about punishments, He would fulfill His word about blessings for obedience. He promised: “Behold, I will save you from far away, and your offspring from the land of their captivity. Jacob shall return and have quiet and ease, and none shall make him afraid” (Jeremiah 30:10).

God also promised to end the captivity after seventy years (Jeremiah 29:10). That would have been encouraging to Daniel: at the time he wrote these words, he had been captive for around sixty-five or sixty-six years. The fall of Babylon and the words of Jeremiah would have been a source of hope (Daniel 9:1–2)

Verse 15. And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand, and have made a name for yourself, as at this day, we have sinned, we have done wickedly.

This begins a subtle shift in Daniel’s prayer (Daniel 9:3–4). He has been confessing Israel’s corporate sins (Daniel 9:5–14) which led the nation to defeat and exile (2 Kings 17:1–8; 2 Chronicles 36:5–7; Jeremiah 25:7–11). God predicted these consequences (Deuteronomy 28:15–24, 48–50; 29:25), but the Jewish people and their leaders ignored those warnings. Now, Daniel begins to appeal to God to accept these prayers of confession and restore Israel as He promised to do (Jeremiah 29:10–14).

The exodus, when Israel was freed from slavery in Egypt, was a clear display of the Lord’s infinite power (Exodus 3:19–20; 12:50–51). He carved a path through the Red Sea to give the Hebrews safe passage (Exodus 14:21–22), but He brought the waters together when the Egyptian cavalry pursued the Hebrews (Exodus 14:26–29). These events generated a reputation among the Canaanite people (Joshua 2:10–11).

Later, as the people entered the Promised Land, God piled up the waters of the Jordan River to allow His people safe passage (Joshua 3:15–17). This miracle further enhanced God’s reputation in Canaan. Joshua 5:1 reports: “As soon as all the kings of the Amorites who were beyond the Jordan to the west, and all the kings of the Canaanites who were by the sea, heard that the LORD had dried up the waters of the Jordan for the people of Israel until they crossed over, their hearts melted and there was no longer any spirit in them because of the people of Israel.”

Yet, despite all the Lord’s miraculous intervention on their behalf, Israel sinned and acted wickedly (Psalm 106:9–14; Isaiah 1:4). The Old Testament records the many wicked rulers who led the people even further into sin (see 1—2 Kings).

Verse 16. “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us.

Daniel pleads with the Lord, appealing to His righteousness, to restore the capital city of the Jewish people as it was before their defeat and exile. This would be according to God’s own promise to one day restore His scattered people (Jeremiah 29:10–14). Daniel admits that it was Israel’s own sin that led to their suffering (2 Kings 17:1–8; 2 Chronicles 36:5–7; Jeremiah 25:7–11). God warned, and the nation ignored Him (Deuteronomy 28:15–24, 48–50; 29:25).

They were so utterly defeated and scattered that they became a “byword” or “a reproach” or “an object of scorn.” Israel was disapproved of and considered shameful. The ESV uses “byword:” an example others use to suggest some specific idea. The Greek story of Oedipus made his name a “byword” for unintended consequences and terrible fate. A modern example might be “Chernobyl,” often used as a shorthand reference to catastrophe because of the nuclear accident which happened there. Similar uses have been applied to terms such as “Titanic,” used for disaster. Likewise, the phrase “Faustian bargain” has come to imply an ill-considered contract with evil. The most common biblical example would be “Sodom:” used to imply deep depravity and evil (Ezekiel 16:56; Matthew 10:15) or destruction (Zephaniah 2:9).

This is exactly what God said would happen (Deuteronomy 28:36). He predicted Israel would be “a horror, a proverb, and a byword among all the peoples where the LORD will lead you away” (Deuteronomy 28:37). The cultures in Daniel’s era used references to Israel and the Jewish people to imply total defeat and utter subjugation.

Verse 17. Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate.

God warned His people that they would suffer terribly if they betrayed Him (Deuteronomy 28:15–24, 48–50; 29:25). Despite that advice, the people eventually turned away from God, and the threats became reality (2 Kings 17:1–8; 2 Chronicles 36:5–7; Jeremiah 25:7–11). At the same time, God promised that the terrible exile of Jewish people would not last forever (Jeremiah 29:10–14). This is what inspires Daniel to pray (Daniel 9:3–4), in response to the fall of Babylon and the words of the prophet Jeremiah (Daniel 9:1–2). He confesses the nation’s sins (Daniel 9:5–14) and asks the Lord to make good on His promise of restoration (Daniel 9:15–16).

A servant is willing to accept his master’s will, no matter what. To be sure, Daniel was willing to accept the Lord’s answer, whether yes or no. He demonstrated this level of faith repeatedly during his many years in Babylon (Daniel 1:8; 6:10–13). Yet the servant may also ask the master for something. Daniel begs for mercy and includes his sincere belief that this answer to prayer would glorify God. Specifically, Daniel asked the Lord to shine upon His sanctuary: the temple in Jerusalem. Daniel longed for the restoration of the place where the people of Israel offered sacrifices and worshiped and where God met His people.

“Lifting up” one’s face or causing it to shine meant to look with favor upon a person or object. For the Lord to withdraw His face would indicate His disfavor or punishment. The shining of the Lord’s face on His people was one of the elements the Lord told Moses to direct Aaron and his sons to include in the blessing of the people (Numbers 6:22–26).

Verse 18. O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy.

Daniel continues praying (Daniel 9:15–18). His earlier pleas were confessions of Israel’s sin (Daniel 9:5–14) which led to their defeat and captivity (2 Kings 17:1–8; 2 Chronicles 36:5–7; Jeremiah 25:7–11). He asks God to grant his requests, made on behalf of all the Jewish people. He refers to “the city” of Jerusalem, which represented all Israel as its holiest city and the site of the temple. He asks God merely to “hear” and “see,” implying that God’s holy nature will lead to a certain response.

In all of this, Daniel is incredibly careful to point out that this request is not based in Israel’s merits. He is not asking because he and his fellow people deserve forgiveness and restoration. Rather, he appeals only to God’s profound mercy. The people of Israel deserved their punishment because they were unfaithful and evil. They had sneered at the Lord and acted wickedly. Yet Daniel knew the Lord’s mercy was great and the discipline of seventy years in captivity was ending (Jeremiah 29:10–11).

No one can claim personal righteousness as grounds to ask anything from God. Isaiah 64:6 says, “All our righteous deeds are like a polluted garment.” Titus 3:5 affirms: “He saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.” We may ask in prayer (James 4:3; Hebrews 4:16), confidently believing that God wants what is best for us (Romans 8:28; Matthew 7:7–11). Yet proper prayer requests are anchored to the Lord’s will and His grace, not as payment for our supposed virtues (Psalm 8:4).

Verse 19. O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.”

Three times Daniel prays, “O Lord.” Some commentators believe this three-times-repeated phrase alludes to the Trinity: God’s existence as one Being and yet three divine Persons referred to as the Father, Son, and Holy Spirit. That is possible, but Daniel’s revelations are much more focused on prophecy than exploring the nature of God. Each time Daniel addresses the Lord, he offers a petition for the Lord to “hear,” to “forgive,” and to “pay attention and act.” A fourth petition follows his call upon God. He prays, “Delay not, for your own sake.”

Daniel asks for forgiveness (Daniel 9:5, 9). He does not blame the Lord for the tragedies that befell Jerusalem; he realizes Israel’s sins brought those calamities (Deuteronomy 28:15–24, 48–50; 29:25). So, he asks for forgiveness. He does not tell the Lord what to do, but simply asks Him to act because Jerusalem and Israel are called by God’s name. He is concerned for God’s reputation. Psalm 48:1 identifies Jerusalem as “the city of our God,” and “His holy mountain.” In Jeremiah 25:29 the Lord refers to Jerusalem as “the city that is called by my name.”

This ends Daniel’s prayer on this subject. In the next verse, he will receive divine explanation of Israel’s future. This will be delivered by the angel Gabriel (Daniel 9:20).

Verse 20. While I was speaking and praying, confessing my sin and the sin of my people Israel, and presenting my plea before the Lord my God for the holy hill of my God,

To this point in the passage, Daniel has been praying for Israel’s restoration. The fall of Babylon and information recorded in the book of Jeremiah led him to believe the Jewish peoples’ captivity was nearly over (Daniel 9:1–2; Jeremiah 29:10–14). Following these leads, Daniel began to pray fervently for Israel (Daniel 9:3–4). This included corporate confession, admitting to the sins of the people of Israel (Daniel 9:5–14). Though Daniel was renowned as a holy and faithful man (Daniel 1:8; 6:5), he was not morally perfect. Here, he specifically mentions his own sin.

Daniel’s mentions both speaking and praying. This could refer to both silent and audible prayers, or to speaking to God and then more specifically to interceding, or it could possibly include other forms of worship. He spoke about the desolations that had fallen on God’s people and on Jerusalem: the site of “the holy hill” of the temple. He also spoke about the sins God’s people had committed despite the warnings given in the Law and the admonitions of the prophets.

Daniel’s prayers serve as models for believers today. Believers ought to speak, telling the Lord what is happening in and around them. They should speak about God’s righteousness, mercy, and grace. They should speak about their concerns and problems. They should confess their sins, and they should petition God to act in such a way that brings honor and glory to Him. In His teaching about prayer, Jesus told His disciples to revere God’s name, to ask for His kingdom to come, and to petition Him for daily bread, forgiveness, and protection from temptation. The apostle Paul counsels us to pray in every situation with supplication, thanksgiving, and requests (Philippians 4:6).

Context Summary
Daniel 9:20–23 comes in response to Daniel’s heartfelt prayers on behalf of his people (Daniel 9:3–19). The angel Gabriel arrives on a mission to provide Daniel with greater understanding. After this brief introduction, Gabriel will relate one of the most famous prophecies in the Bible. His message depicts the fate of Israel and gives insight into the end times.

Verse 21. while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the first, came to me in swift flight at the time of the evening sacrifice.

When Daniel experienced an unsettling vision (Daniel 8:1), the angel Gabriel was assigned to give an explanation (Daniel 8:15–16). Gabriel is one of two angels named in Scripture; he is often tasked as a messenger (Luke 1:19, 26). Now, as Daniel prays for Israel’s restoration (Daniel 9:20), Gabriel once again appears. He is described as “flying,” but otherwise no details are given.

This moment coincides with the “evening sacrifice.” Since Daniel had lived for decades as a captive of Babylon (Daniel 1:1–7), this isn’t likely to imply ongoing Jewish religious rituals in Babylon. Yet the Law of Moses commanded two daily sacrifices (Exodus 29:38–39; Numbers 28:3–4). Other references in Daniel’s writing show awareness of this (Daniel 8:14). Two of his three daily prayers might have been timed to match those commanded sacrifices (Daniel 6:10).

The evening sacrifice, which Daniel most likely recalled from his youth, began around 3 p.m. It consisted of a perfect lamb offered as a whole burnt offering, a grain offering, and a drink offering. This sacrifice, like all the sacrifices, pictured the perfect sacrifice of Christ for sin (Hebrews 9:13–14). Whereas Israel’s sacrifices were to be offered throughout generations (Exodus 29:42), Christ’s perfect sacrifice on the cross was once for all (Hebrews 10:11–14). Jesus said, “It is finished” (John 19:30).

Verse 22. He made me understand, speaking with me and saying, “O Daniel, I have now come out to give you insight and understanding.

Gabriel, the messenger angel (Daniel 8:15–16; Luke 1:19, 26) has arrived in response to Daniel’s passionate prayer (Daniel 9:1–3) for Israel’s restoration from exile (2 Kings 17:1–8; 2 Chronicles 36:5–7; Jeremiah 25:7–11; Daniel 1:1–7). Daniel’s previous experiences concerned future Gentile kingdoms but said extraordinarily little about Israel (Daniel 2:19–20; 7:1; 8:1). After the fall of Babylon, Daniel began to pray in response to promises he read in Jeremiah. In response, God dispatched Gabriel to reveal information about Israel’s future and to enable Daniel to understand.

It has always been God’s will that believers not only read His Word but also that they understand it. In one of the Gospels, Jesus makes comments which the writer, Matthew, encourages the reader to carefully grasp (Matthew 24:15). After Daniel, when the exiles returned to Jerusalem, they gathered in the square before the Water Gate to hear the reading of the written words of God’s laws. There, certain Levites “helped the people to understand the Law” (Nehemiah 8:7). The Levites read from the Law and “gave the sense, so that the people understood the reading” (Nehemiah 8:8).

Verse 23. At the beginning of your pleas for mercy a word went out, and I have come to tell it to you, for you are greatly loved. Therefore consider the word and understand the vision.

This verse pays Daniel a significant compliment. After seeing the fall of Babylon, Daniel saw information in the writings of Jeremiah which suggested Israel’s exile was close to ending (Daniel 9:1–2; Jeremiah 29:10–14). He began to pray for his people’s forgiveness and restoration (Daniel 9:3). In the middle of his prayers, the angel Gabriel appeared with a promise of greater understanding (Daniel 9:21–22). Gabriel indicates he was sent because Daniel is “greatly loved” by God.

In one manner, this sets Daniel apart as a unique man. Through his long years in captivity (Daniel 1:1–7), he had remained faithful to the Lord (Daniel 1:8; 6:5). His example of faith and dedication is among the greatest recorded in the Bible. John, one of Jesus’ disciples, described himself as “loved” by Jesus (John 13:23). All who have close fellowship with God are greatly loved by Him (Ephesians 2:4–5; 2 Corinthians 13:14; 1 John 3:1).

According to this verse, Gabriel was assigned to his tasks as soon as Daniel started praying. Daniel’s prior visions and interpretations focused primarily on Gentile nations (Daniel 2:19–20; 7:1; 8:1). These were also filled with deep symbolism and required help to interpret (Daniel 7:16; 8:15–16). What Gabriel is about to explain, however, is relatively direct (Daniel 9:24). His message will still include metaphor but can be more simply understood. Gabriel’s message regards Israel’s future, framed in terms of seventy “weeks” of time.

Verse 24. “Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place.

This begins Gabriel’s explanation, as given to Daniel (Daniel 9:21–23). Daniel’s earlier experience with dreams and visions mostly spoke about Gentile nations (Daniel 2:19–20; 7:1; 8:1). What he’s told here involves the nation of Israel. These prophecies will be some of the most important given in Scripture. While Israel’s seventy-year exile is nearing an end (Jeremiah 29:10–11), this message looks much further into Israel’s future. Despite changes in politics and world events, nothing can derail God’s plan for His chosen people. What He has promised will certainly happen, though for now we may struggle to understand all the details.

Gabriel uses a word in this passage most often translated as “week,” but which literally means “group of seven.” He indicates that seventy such weeks, or groups, will be required to complete God’s program for Israel and Jerusalem. It is best to consider each “week” as seven years. This would mean a total of 490 years—though as the symbolic language suggests, not all the “weeks” are consecutive.

That period will be enough to “finish the transgression.” In this context, that seems to mean a completion, or a full building up, of sin and evil (Daniel 8:23). After this, sin in Israel will end and be atoned for (Zechariah 13:1), all prophecies will be fulfilled, and the nation will experience a direct relationship with the Messiah (Jeremiah 23:5). Other prophets, such as Ezekiel, cover similar time periods in their messages. The New Testament book of Revelation, recorded by John, gives further hints as to how these events will take place.

Context Summary
Daniel 9:24–27 is a divine look into the future. This is the Lord’s timetable for making all things right pertaining to Israel. It comes in response to Daniel’s heartfelt prayers on behalf of his people (Daniel 9:3–19). What’s recorded in this passage is among the more important and often-examined prophecies in all of Scripture. This section includes famous references to the “seventy weeks” which relate to the appearance of the Messiah and to the schedule of the end times.

Verse 25. 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.

Gabriel (Daniel 9:21–23) is giving Daniel (Daniel 9:1–3) further information about the fate of the nation of Israel. Here, Gabriel refers to a period of seven “weeks,” and then a period of sixty-two “weeks.” These are described using a term that literally means “group of seven.” Daniel’s perception of these counts corresponds to prophetic years.

Gabriel speaks of a command issued to rebuild Jerusalem. This decree is used as the starting point for a countdown to the arrival of an “anointed one.” The word used here is the Hebrew term Mashiyach, from which we transliterate the English term “Messiah.” This Prince and Anointed One is Jesus Christ; Gabriel is giving a prediction of when Jesus will appear in world history.

Persian rulers issued four major edicts regarding the Israeli exiles. First was Cyrus in 538 BC, and second was Darius in 520 BC. These were regarding restoration of the temple in Jerusalem. The third edict was from Artaxerxes Longimanus in 457 BC, about payments related to sacrifices in the temple.

The fourth decree, also by Artaxerxes, is dated to March 4, 444 BC. This established the right of Israel to rebuild the walls of Jerusalem (Nehemiah 2:1–8). Scholars have spent considerable time debating precisely what was meant. An especially interesting calculation notes that sixty-nine “sevens” equals 483. Using prophetic “years” of 360 days—twelve months of thirty days—corresponds to 173,880 total days. Counting forward that exact number of days from Artaxerxes’ proclamation lands on March 30, AD 33; this may correspond to the exact date of Jesus’ triumphal entry into Jerusalem (Matthew 21:9–11). Prior to then, Jesus resisted public identification as the Messiah, but from that date on, He embraced the title. Whether or not this is the exact meaning of the prophecy, it demonstrates a connection between Gabriel’s words and the historical moment Jesus Christ openly “arrived” as Messiah.

The following verse (Daniel 9:26) continues to predict events we now know as history. Jesus, the “anointed one,” would be “cut off” (Mathew 16:21; Luke 18:31–33). After this, the city would experience desolation and ruin, partly fulfilled in the Roman obliteration of Jerusalem in AD 70. The rest of these events are reserved for the end times.

Verse 26. And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed.

Starting with the prior verse (Daniel 9:25), the angel Gabriel (Daniel 9:21–23) establishes a timeline for the appearance of the “anointed one.” This uses the term translated into English as “Messiah;” this predicts when Jesus Christ will declare Himself to the world. This event is timed from a proclamation about rebuilding Jerusalem. This would be fulfilled on March 4, 444 BC when Artaxerxes Longimanus authorized Israelites to rebuild the walls of their city (Nehemiah 2:1–8). Counting from there are sixty-two plus seven (Daniel 9:25) “weeks”—literally, “groups of seven”—which can be taken as prophetic years. The prophetic year is simplified: twelve months of thirty days. This adds up to 173,880 days.

According to this verse, this timespan ends at the arrival and “cutting off” of this Anointed One. Counting from Artaxerxes’ declaration, this would target March 30, AD 33. Many scholars suggest this was the precise day of Jesus’ “triumphal entry” into Jerusalem, where He first publicly embraced His role as Messiah (Matthew 21:9–11). Shortly after this, Jesus would be killed and left with nothing, without friends or possessions. The nation had turned and rejected Him, and His disciples had forsaken Him. He did not have a kingdom. Even His garments and tunic were taken from Him by Roman soldiers (John 19:23). Yet He would be resurrected (Matthew 16:21; Luke 18:31–33; John 20:11–18).

None of the six divine purposes for Israel listed by Gabriel (Daniel 9:24) were fulfilled when Jesus died and arose. Some commentators believe the immediate reference to “the prince who is to come” applies to Titus, the Roman leader who destroyed Jerusalem and the temple in AD 70. The city was also subject to desolations under Antiochus Epiphanes in the second century BC (Daniel 8:9–14). Either as an alternative explanation, or a prophecy of dual fulfillment, is the predicted destruction of Jerusalem by the head of the ungodly worldwide government of the end-times tribulation. Revelation 11:2 describes Jerusalem as trampled by the nations for forty-two months: the second half of the tribulation.

The “flood” mentioned here seems to be a poetic reference to overwhelming force (Nahum 1:8, Daniel 11:10, 40).

The last “week” has not yet been accounted for. The next verse relates Gabriel’s prediction about that period, which will not come immediately after the first sixty-nine weeks (Daniel 9:27).

Verse 27. And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolator.”

The angel Gabriel (Daniel 9:21–23) predicted the arrival of the Messiah, using an anchor point in history. His message indicated sixty-nine “groups of seven,” to begin with a decree about rebuilding Jerusalem, and ending with the arrival and sudden “cut[ting] off” of the promised Anointed One (Daniel 9:25–26). Using simplified prophetic “years,” this adds up to 173,880 days. Artaxerxes Longimanus made an edict allowing Israelites to rebuild the walls of Jerusalem (Nehemiah 2:1–8) on March 4, 444 BC. Jesus likely made His triumphal entry (Matthew 21:9–11) into Jerusalem on March 30, AD 33. The difference between those two dates is exactly 173,880 days.

After this comes a gap. The counting of “weeks” will begin again with the arrival of a destroying ruler. This person will make some contract with Israel. However, in the middle of this seven-year agreement, the leader will turn against them, forbidding worship and insisting they bow to him, instead (Revelation 13:11–15). Jesus predicted a partial fulfillment of this event as “the abomination of desolation spoken of by the prophet Daniel, standing in the holy place” (Matthew 24:15).

However, the desolator will not be allowed to continue his evil works indefinitely. The Lord will pour out His judgment on him (Revelation 19:11–21). Christ will return, destroy the armies of the desolator and the false prophet, and cast these two evil henchmen alive into the lake of fire (Revelation 19:20).

End of Daniel Chapter 9

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