1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;
5 We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:
6 Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.
7 O LORD, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
8 O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him;
10 Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.
11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.
12 And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
13 As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.
14 Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.
15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.
16 O LORD, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.
17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.
18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.
19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;
21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
23 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.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
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 threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
The ninth chapter of the Book of Daniel in the King James Version (KJV) of the Bible is a significant and complex chapter that contains both historical narratives and prophetic visions. The chapter is divided into two main sections: Daniel's prayer for the people of Israel and the revelation of the Seventy Weeks prophecy. The themes that emerge from this chapter include repentance, forgiveness, prophecy, and divine intervention. The chapter presents a profound reflection on the relationship between God and His people, the consequences of disobedience, and the promise of redemption.
The chapter begins with Daniel studying the scriptures, specifically the books of Jeremiah the prophet, where he discovers that the desolation of Jerusalem would last seventy years. This realization prompts Daniel to seek God in prayer and fasting, clothed in sackcloth and ashes - symbols of mourning and repentance. The prayer that Daniel offers is one of the most touching and profound in all of scripture. It is a prayer of confession, repentance, and supplication, acknowledging the sins of the people of Israel and their disobedience to God's commandments.
Daniel's prayer is a model of humility and contrition. He does not shy away from acknowledging the sins of his people. He confesses that they have sinned, done wrong, acted wickedly, rebelled, and turned away from God's commands and laws. He admits that they have not listened to God's prophets who spoke in His name to their kings, leaders, ancestors, and all the people of the land.
Daniel acknowledges that the calamities that have befallen them, including the destruction of Jerusalem, are a just consequence of their disobedience. He pleads with God, not on the basis of their righteousness, but on the basis of God's great mercy, to turn His anger and wrath away from Jerusalem, His city, His holy hill. He implores God to listen to his prayer and pleas for mercy, for His own sake and for the sake of His people and His city.
While Daniel is still praying, the angel Gabriel, whom Daniel had previously seen in a vision, appears to him. Gabriel is sent by God to give Daniel insight and understanding. He tells Daniel that he is highly esteemed and that he has been sent to him because of his prayers.
Gabriel reveals to Daniel the Seventy Weeks prophecy, which is one of the most complex and debated prophecies in the Bible. The prophecy foretells a period of seventy 'sevens' (or weeks), which are generally understood to represent seventy periods of seven years each, totaling 490 years. This period is divided into three parts: seven 'sevens' (49 years), sixty-two 'sevens' (434 years), and one 'seven' (7 years).
The prophecy begins with the issuing of a decree to restore and rebuild Jerusalem, which is followed by a period of seven 'sevens' and sixty-two 'sevens' until the coming of 'an Anointed One, a prince'. After this period, the Anointed One will be 'cut off' and will have nothing, and the people of the ruler who will come will destroy the city and the sanctuary. This will be followed by a period of 'war and desolations'. Then, for one 'seven', this ruler will confirm a covenant with many, but in the middle of this 'seven', he will put an end to sacrifice and offering, and will set up an abomination that causes desolation, until the end decreed is poured out on him.
The meaning of Daniel chapter 9 can be viewed from different perspectives, depending on one's interpretive lens. The chapter offers a profound exploration of the themes of sin, confession, repentance, forgiveness, and divine intervention. Daniel's prayer teaches us about the importance of acknowledging our sins, expressing genuine remorse, and seeking God's forgiveness. It highlights the consequences of disobedience and the importance of obedience to God's commands. It also underscores the fact that God is merciful and ready to forgive those who turn to Him in repentance.
The Seventy Weeks prophecy is a complex and disputed prophetic text. Many Christian interpreters see in this prophecy a prediction of the coming of Jesus Christ, His crucifixion ('cut off and will have nothing'), and the subsequent destruction of Jerusalem by the Romans. The final 'seven', according to this interpretation, refers to a future period of tribulation and the rise of an antichrist figure who will break a covenant and set up an 'abomination of desolation'.
However, other interpreters, particularly those from a Jewish perspective, understand the prophecy differently. They see it as referring to historical events surrounding the restoration of Jerusalem after the Babylonian exile, the subsequent periods of Jewish history, and the eventual destruction of the Second Temple by the Romans. The 'Anointed One' is understood to refer to a historical figure, possibly the high priest Onias III who was murdered ('cut off'), and the 'ruler who will come' is seen as a reference to the Roman general Titus who destroyed Jerusalem and the Temple.
Regardless of the specific interpretation, the Seventy Weeks prophecy underscores the theme of divine providence and intervention in history. It emphasizes that God is in control of the course of history, and that He has a plan for His people and for the world. It also points to a future time of redemption and restoration, when the sins of the people will be atoned for, everlasting righteousness will be brought in, and the most holy will be anointed.
In conclusion, Daniel chapter 9 is a rich and complex chapter that offers profound insights into the themes of confession, repentance, forgiveness, prophecy, and divine intervention. Daniel's heartfelt prayer teaches us about the importance of acknowledging our sins and seeking God's mercy. The Seventy Weeks prophecy, while complex and disputed, underscores the theme of divine providence and points to a future time of redemption and restoration. Regardless of how one interprets the specific details of the prophecy, the overarching message is clear: God is in control of history, He hears the prayers of His people, and He has a plan for their redemption and restoration.
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