King James Version
Daniel 9
27 verses with commentary
Daniel's Prayer
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; which: or, in which he
View commentary
Chapter 9 opens with chronological and political markers: '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.' This dates to 539 BC, immediately after Babylon's fall to Medo-Persian forces. The detail 'made king' indicates Darius was appointed by higher authority (possibly Cyrus). This historical precision grounds the coming prophetic revelation in real time and space. Daniel's life now spans Babylonian and Persian empires, demonstrating God's faithfulness through political upheaval.
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.
View commentary
Daniel's study of Scripture leads to prayer: '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.' Daniel studied 'books' (plural, possibly Jeremiah and other prophets) understanding that Jeremiah's seventy-year prophecy (Jeremiah 25:11-12; 29:10) was nearing completion. This demonstrates that biblical prophecy isn't fatalistic—understanding God's promises led Daniel to prayer, not passive waiting. Scripture study prompted intercession for prophecy's fulfillment.
And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
View commentary
The phrase "I set my face unto the Lord God" uses Hebrew idiom for determined, focused seeking. The word sim panim (שִׂים פָּנִים, "set face") indicates resolute intention and persistent pursuit. Daniel's comprehensive approach to seeking God—"by prayer and supplications, with fasting, and sackcloth, and ashes"—demonstrates earnest spiritual intensity. "Prayer" (tefillah, תְּפִלָּה) represents general communion with God, while "supplications" (tachanunim, תַּחֲנוּנִים) emphasizes specific petitions and humble requests.
The accompanying disciplines—"fasting, and sackcloth, and ashes"—express mourning, repentance, and humiliation before God. Fasting demonstrates dependence on God above physical needs; sackcloth (coarse goat hair worn next to skin) and ashes symbolize grief and repentance. Together these practices indicate Daniel's spiritual urgency and brokenness over Israel's sin and exile. This wasn't mechanical ritual but heartfelt expression of dependence and contrition.
Daniel's intercession was prompted by studying Jeremiah's prophecy of 70 years' exile (v. 2). Rather than passively waiting for prophecy's fulfillment, Daniel actively sought God through prayer, demonstrating that divine sovereignty and human responsibility complement rather than contradict. Prophetic promises require prayerful appropriation. This models intercessory prayer that aligns with God's revealed purposes, asking Him to accomplish what He has promised. Daniel's posture anticipates Christ's high priestly intercession (Hebrews 7:25) and calls believers to persistent, earnest prayer for God's kingdom purposes.
The accompanying disciplines—"fasting, and sackcloth, and ashes"—express mourning, repentance, and humiliation before God. Fasting demonstrates dependence on God above physical needs; sackcloth (coarse goat hair worn next to skin) and ashes symbolize grief and repentance. Together these practices indicate Daniel's spiritual urgency and brokenness over Israel's sin and exile. This wasn't mechanical ritual but heartfelt expression of dependence and contrition.
Daniel's intercession was prompted by studying Jeremiah's prophecy of 70 years' exile (v. 2). Rather than passively waiting for prophecy's fulfillment, Daniel actively sought God through prayer, demonstrating that divine sovereignty and human responsibility complement rather than contradict. Prophetic promises require prayerful appropriation. This models intercessory prayer that aligns with God's revealed purposes, asking Him to accomplish what He has promised. Daniel's posture anticipates Christ's high priestly intercession (Hebrews 7:25) and calls believers to persistent, earnest prayer for God's kingdom purposes.
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;
View commentary
Daniel begins his prayer: "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." The address "the great and dreadful God" combines reverent awe (recognizing God's transcendent majesty and power) with appropriate fear (acknowledging His holiness and justice). This balanced view prevents both flippant familiarity and paralyzing terror.
The phrase "keeping the covenant and mercy" grounds prayer in God's revealed character. Daniel appeals not to his own merit but to God's covenant faithfulness. The Hebrew chesed (חֶסֶד, "mercy") denotes steadfast covenant love—God's loyal commitment to His promises. The condition "to them that love him, and to them that keep his commandments" quotes Deuteronomy 7:9, demonstrating Daniel's Scripture-saturated prayer. He recognizes that covenant blessings flow to those who maintain covenant faithfulness.
This opening establishes prayer's proper foundation: approaching God through His revealed character and promises rather than human presumption or works. Daniel doesn't demand or manipulate but appeals to divine mercy grounded in covenant commitment. This models Reformed prayer theology: confidence based on God's promises in Christ, not our worthiness. Christ, the mediator of a better covenant (Hebrews 8:6), enables believers to approach God's throne with confidence (Hebrews 4:16), appealing to covenant mercy through His blood.
The phrase "keeping the covenant and mercy" grounds prayer in God's revealed character. Daniel appeals not to his own merit but to God's covenant faithfulness. The Hebrew chesed (חֶסֶד, "mercy") denotes steadfast covenant love—God's loyal commitment to His promises. The condition "to them that love him, and to them that keep his commandments" quotes Deuteronomy 7:9, demonstrating Daniel's Scripture-saturated prayer. He recognizes that covenant blessings flow to those who maintain covenant faithfulness.
This opening establishes prayer's proper foundation: approaching God through His revealed character and promises rather than human presumption or works. Daniel doesn't demand or manipulate but appeals to divine mercy grounded in covenant commitment. This models Reformed prayer theology: confidence based on God's promises in Christ, not our worthiness. Christ, the mediator of a better covenant (Hebrews 8:6), enables believers to approach God's throne with confidence (Hebrews 4:16), appealing to covenant mercy through His blood.
We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:
View commentary
Daniel's confession continues: "We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments." The piling up of terms—"sinned...iniquity...wickedly...rebelled"—emphasizes comprehensive guilt from multiple angles. "Sinned" (chata, חָטָא) means missing the mark; "iniquity" (avah, עָוָה) denotes moral perversity; "wickedly" (rasha, רָשַׁע) indicates deliberate evil; "rebelled" (marad, מָרַד) describes willful defiance against authority.
The phrase "even by departing from thy precepts and from thy judgments" specifies the rebellion—not abstract wrongdoing but deliberate rejection of God's revealed law. "Precepts" (mitzvot, מִצְוֹת) refers to commandments; "judgments" (mishpatim, מִשְׁפָּטִים) denotes case laws and judicial decisions. Israel knew God's requirements yet deliberately chose disobedience, aggravating their guilt. This echoes Paul's teaching that the law increases accountability (Romans 2:12-13).
Daniel's corporate confession ("we") includes himself despite his personal faithfulness (Daniel 1:8, 6:10). This demonstrates covenant solidarity—identifying with the nation's sin even when personally innocent. This models intercessory prayer where believers identify with their community's guilt, confessing corporately while seeking mercy. Christ perfectly fulfilled this pattern, becoming sin for us though personally sinless (2 Corinthians 5:21), and believers share in His intercessory ministry (1 Peter 2:9).
The phrase "even by departing from thy precepts and from thy judgments" specifies the rebellion—not abstract wrongdoing but deliberate rejection of God's revealed law. "Precepts" (mitzvot, מִצְוֹת) refers to commandments; "judgments" (mishpatim, מִשְׁפָּטִים) denotes case laws and judicial decisions. Israel knew God's requirements yet deliberately chose disobedience, aggravating their guilt. This echoes Paul's teaching that the law increases accountability (Romans 2:12-13).
Daniel's corporate confession ("we") includes himself despite his personal faithfulness (Daniel 1:8, 6:10). This demonstrates covenant solidarity—identifying with the nation's sin even when personally innocent. This models intercessory prayer where believers identify with their community's guilt, confessing corporately while seeking mercy. Christ perfectly fulfilled this pattern, becoming sin for us though personally sinless (2 Corinthians 5:21), and believers share in His intercessory ministry (1 Peter 2:9).
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.
View commentary
Daniel's confession continues: "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." This adds another layer to Israel's guilt—not only did they violate God's revealed law, they rejected His sent messengers. The phrase "thy servants the prophets" emphasizes these were divinely authorized spokespersons, not self-appointed critics. Rejecting prophets meant rejecting God Himself (1 Samuel 8:7, Luke 10:16).
The comprehensive listing—"kings, princes, fathers, and all the people"—indicates that prophetic warning reached every level of society. No one could claim ignorance; all social classes heard divine warning yet chose disobedience. This aggravates guilt: willful rejection of repeatedly offered grace. The phrase "in thy name" emphasizes prophetic authority—these messengers spoke with divine commission, making their rejection particularly heinous.
This pattern recurs throughout redemptive history: God sends prophets, people reject them, judgment follows (Matthew 23:37). Christ, the final prophet (Hebrews 1:1-2), faced ultimate rejection, crucified by those He came to save. Yet His death accomplished salvation for all who receive Him (John 1:11-12). Daniel's confession of Israel's prophetic rejection points to humanity's greater rejection of Christ, yet also to God's redemptive response through the rejected cornerstone.
The comprehensive listing—"kings, princes, fathers, and all the people"—indicates that prophetic warning reached every level of society. No one could claim ignorance; all social classes heard divine warning yet chose disobedience. This aggravates guilt: willful rejection of repeatedly offered grace. The phrase "in thy name" emphasizes prophetic authority—these messengers spoke with divine commission, making their rejection particularly heinous.
This pattern recurs throughout redemptive history: God sends prophets, people reject them, judgment follows (Matthew 23:37). Christ, the final prophet (Hebrews 1:1-2), faced ultimate rejection, crucified by those He came to save. Yet His death accomplished salvation for all who receive Him (John 1:11-12). Daniel's confession of Israel's prophetic rejection points to humanity's greater rejection of Christ, yet also to God's redemptive response through the rejected cornerstone.
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. belongeth: or, thou hast
View commentary
Daniel continues: "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." The contrast is stark—"righteousness belongeth unto thee" but "unto us confusion of faces." God's righteousness remains unstained; Israel's shame is complete and visible ("confusion of faces" = disgrace, embarrassment).
The phrase "as at this day" anchors the confession in present reality—exile isn't theoretical but current disgrace witnessed by all. The comprehensive scope—"men of Judah...Jerusalem...all Israel...near...far off"—indicates the exile scattered the nation widely, fulfilling covenant curses (Deuteronomy 28:64). Yet even in acknowledging dispersion, Daniel maintains hope by recognizing God's sovereign hand: "whither thou hast driven them." Though judgment resulted from sin, God sovereignly controlled even exile's details.
The final phrase—"because of their trespass that they have trespassed against thee"—uses emphatic Hebrew construction (literally "in their unfaithfulness which they acted unfaithfully") stressing willful, knowing rebellion. This acknowledgment of deserved judgment provides proper foundation for seeking mercy—not denying guilt but confessing it fully while appealing to divine grace. Christ bore our "confusion of faces" (shame) on the cross, suffering public disgrace to restore our honor (Hebrews 12:2).
The phrase "as at this day" anchors the confession in present reality—exile isn't theoretical but current disgrace witnessed by all. The comprehensive scope—"men of Judah...Jerusalem...all Israel...near...far off"—indicates the exile scattered the nation widely, fulfilling covenant curses (Deuteronomy 28:64). Yet even in acknowledging dispersion, Daniel maintains hope by recognizing God's sovereign hand: "whither thou hast driven them." Though judgment resulted from sin, God sovereignly controlled even exile's details.
The final phrase—"because of their trespass that they have trespassed against thee"—uses emphatic Hebrew construction (literally "in their unfaithfulness which they acted unfaithfully") stressing willful, knowing rebellion. This acknowledgment of deserved judgment provides proper foundation for seeking mercy—not denying guilt but confessing it fully while appealing to divine grace. Christ bore our "confusion of faces" (shame) on the cross, suffering public disgrace to restore our honor (Hebrews 12:2).
O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
View commentary
Daniel's prayer acknowledges comprehensive shame: 'O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.' The Hebrew בֹּשֶׁת פָּנִים (boshet panim, shame/confusion of face) depicts humiliation and disgrace. Daniel includes all levels of society—kings, princes, fathers (ancestors)—recognizing corporate guilt spanning generations. The cause is stated simply: 'because we have sinned against thee.' No excuse, no blame-shifting, no minimizing—just honest acknowledgment of sin as the root cause of Israel's exile. This models proper confession: comprehensive (including all parties), honest (admitting fault), and God-centered (recognizing sin as offense against God, not merely misfortune). Reformed theology emphasizes confession's necessity: genuine repentance requires acknowledging sin's gravity and our culpability without excuse.
To the Lord our God belong mercies and forgivenesses, though we have rebelled against him;
View commentary
Daniel balances acknowledgment of deserved judgment with appeal to divine character: 'To the Lord our God belong mercies and forgivenesses, though we have rebelled against him.' The plural 'mercies' (רַחֲמִים/rachamim, compassions) and 'forgivenesses' (סְלִחוֹת/selichot, pardons) emphasize God's abundant readiness to forgive. The concessive 'though we have rebelled' acknowledges that mercy isn't deserved—rebellion warrants judgment, yet God's character inclines toward forgiveness. The verb 'rebelled' (מָרַדְנוּ/maradnu) is strong—not mere mistakes but willful defiance. This juxtaposition teaches crucial theology: God's mercy isn't based on our merit but on His nature. Even in prayer confessing grave sin, believers can appeal to God's character as merciful and forgiving. This doesn't cheapen grace but recognizes that God delights in mercy (Micah 7:18).
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.
View commentary
Daniel continues confessing Israel's disobedience: '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.' This specifies the rebellion—not merely abstract sin but concrete covenant violation. The phrase 'obeyed the voice' emphasizes personal divine communication; 'walk in his laws' indicates lifestyle obedience; 'set before us by his servants the prophets' acknowledges that instruction was clear and authoritative. Israel's sin wasn't ignorance but willful rejection of known truth. Reformed theology emphasizes the aggravated nature of sin against light—rejecting clear revelation brings greater guilt than sins of ignorance. Daniel's prayer models taking responsibility rather than pleading ignorance or blaming circumstances.
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.
View commentary
Daniel acknowledges comprehensive rebellion: 'Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice.' The word 'all' indicts both northern and southern kingdoms—comprehensive national failure. 'Transgressed' (עָבַר/avar, crossed over) suggests deliberate boundary violation; 'departing' indicates intentional turning away; 'that they might not obey' reveals willful disobedience. Then Daniel connects present suffering to covenantal curse: '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.' The exile fulfilled Deuteronomy 28-30's covenant curses—foreign conquest, land loss, temple destruction, national scattering. Daniel recognizes this causal connection: covenant violation brought covenant curse. This demonstrates covenantal theology: God's promises include both blessings for obedience and curses for disobedience; He keeps both aspects faithfully.
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.
View commentary
Daniel acknowledges God's justice in judgment: '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.' The phrase 'confirmed his words' means fulfilled His prophetic warnings—every threatened consequence materialized. God proved faithful to His word, even the hard aspects. The description of judgment as 'great evil' and unprecedented 'under the whole heaven' emphasizes Jerusalem's destruction severity: temple razed, city burned, population exiled, monarchy ended. Yet this wasn't divine cruelty but just response to covenant violation. The verse paradoxically praises God's faithfulness: He keeps His word, including warnings. This reflects mature spirituality: recognizing God's justice in our suffering rather than questioning His character.
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. made: Heb. intreated we not the face of the, etc
View commentary
Daniel acknowledges that suffering fulfilled prophecy yet produced insufficient repentance: '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.' The judgment was exactly as Moses warned, yet it didn't automatically produce repentance—'yet made we not our prayer.' This is sobering: even severe discipline doesn't guarantee heart change. The proper response ('turn from our iniquities, and understand thy truth') hadn't been Israel's default reaction. Daniel's current prayer partly remedies this, but he acknowledges decades of exile passed without appropriate corporate repentance. This teaches that God's discipline opens opportunity for repentance but doesn't coerce it; humans can remain hard even under judgment. Genuine repentance requires both divine initiative and human response.
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.
View commentary
Daniel continues: '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.' The phrase 'watched upon the evil' depicts God's careful execution of warned judgment—not hasty or excessive but measured and just. The affirmation 'the LORD our God is righteous in all his works' praises God's character even while describing judgment. This is remarkable: Daniel doesn't question God's justice but affirms it. The final clause returns to causation: 'we obeyed not his voice.' This covenantal framework pervades the prayer: sin brings judgment; God's judgment is just; the solution requires repentance and appeal to divine mercy. Reformed theology emphasizes this: God's justice in condemning sin is praiseworthy; our response should be acknowledging His righteousness while pleading for mercy based on His character, not our merit.
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. gotten: Heb. made thee a name
View commentary
Daniel appeals to historical precedent: '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.' He references the Exodus—Israel's defining deliverance and God's great demonstration of power. The phrase 'gotten thee renown' acknowledges that God's reputation is at stake: His name became famous through redeeming Israel. The appeal is implicit: will God allow His name to be dishonored through Israel's continued exile? This represents covenant argumentation: not claiming merit but appealing to God's character, promises, and reputation. The concluding 'we have sinned, we have done wickedly' maintains humility—Daniel isn't presuming on God's grace but acknowledging continued unworthiness while appealing to divine mercy.
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.
View commentary
Daniel's intercession intensifies: '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.' He appeals to God's righteousness (not Israel's) as basis for mercy—paradoxically, the same righteousness that justly judged can mercifully restore. The request is specific: remove anger from Jerusalem, God's city and holy mountain. The motivation is God-centered: 'thy city,' 'thy holy mountain,' 'thy people'—emphasizing covenant relationship. The concern is that Israel's judgment has become 'reproach to all that are about us,' potentially bringing dishonor to God's name. This covenant argumentation appeals to God's glory, promises, and character rather than claiming Israel deserves relief.
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.
View commentary
Daniel's petition becomes more direct: '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.' The word 'now' indicates urgency and transition from confession to petition. The request for God to 'hear' and for His face to 'shine upon' the desolate sanctuary uses covenantal language from the Aaronic blessing (Numbers 6:24-26). The phrase 'for the Lord's sake' (or 'for Your own sake') is crucial: Daniel doesn't ask based on Israel's merit but God's own interests—His glory, reputation, and covenant promises. The sanctuary's desolation is emphasized—the temple, God's dwelling place, lies in ruins. This appeals to God's own honor: will He allow His sanctuary to remain destroyed? This represents mature intercession: appealing not to our worthiness but to God's character, glory, and promises.
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. which: Heb. whereupon thy name is called present: Heb. cause to fall
View commentary
Daniel's prayer approaches its climax: "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." The parallel imperatives—"incline...hear...open...behold"—urgently petition divine attention. The phrase "our desolations" references Jerusalem's ruins, appealing to God's compassion for His people's suffering.
The crucial phrase—"the city which is called by thy name"—grounds the petition in God's own glory. Jerusalem bore God's name; its desolation reflected on His reputation among nations (cf. Ezekiel 36:20-23). Daniel appeals not primarily to Israel's suffering but to God's honor—He must act to vindicate His name. This demonstrates proper prayer priority: God's glory above personal comfort. Christ taught this pattern: "Hallowed be thy name...thy kingdom come" precedes "give us this day our daily bread" (Matthew 6:9-11).
The final disclaimer—"we do not present our supplications before thee for our righteousnesses, but for thy great mercies"—explicitly renounces works-righteousness. Daniel, though personally righteous (Ezekiel 14:14), doesn't appeal to merit but to divine mercy alone. This models Reformed soteriology: salvation by grace through faith, not works (Ephesians 2:8-9). Christ's righteousness, not our own, provides access to God's throne (Hebrews 10:19-22).
The crucial phrase—"the city which is called by thy name"—grounds the petition in God's own glory. Jerusalem bore God's name; its desolation reflected on His reputation among nations (cf. Ezekiel 36:20-23). Daniel appeals not primarily to Israel's suffering but to God's honor—He must act to vindicate His name. This demonstrates proper prayer priority: God's glory above personal comfort. Christ taught this pattern: "Hallowed be thy name...thy kingdom come" precedes "give us this day our daily bread" (Matthew 6:9-11).
The final disclaimer—"we do not present our supplications before thee for our righteousnesses, but for thy great mercies"—explicitly renounces works-righteousness. Daniel, though personally righteous (Ezekiel 14:14), doesn't appeal to merit but to divine mercy alone. This models Reformed soteriology: salvation by grace through faith, not works (Ephesians 2:8-9). Christ's righteousness, not our own, provides access to God's throne (Hebrews 10:19-22).
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.
View commentary
Daniel's prayer concludes with urgent petition: "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." The repeated "O Lord" (three times) creates emphatic urgency through direct address. The rapid imperatives—"hear...forgive...hearken...do...defer not"—pile up petitions demonstrating desperate earnestness. This isn't casual request but fervent pleading for immediate divine action.
The phrase "defer not, for thine own sake" appeals to God's self-interest—His own glory requires acting to restore His people and city. Daniel doesn't primarily argue Israel deserves mercy but that God's reputation demands intervention. The final clause—"thy city and thy people are called by thy name"—repeats the earlier appeal (v. 18): these bear God's name, making their condition reflect on Him. This theological insight grounds effective prayer: appealing to God's glory, not human merit.
This urgent prayer pattern appears throughout Scripture: Moses (Exodus 32:11-13), Hezekiah (2 Kings 19:15-19), Jehoshaphat (2 Chronicles 20:6-12). Each appeals to God's glory and promises, not human worthiness. Christ taught similar urgency in the parable of the persistent widow (Luke 18:1-8), encouraging believers to pray persistently until God answers. Daniel models passionate, theologically grounded intercession that moves heaven.
The phrase "defer not, for thine own sake" appeals to God's self-interest—His own glory requires acting to restore His people and city. Daniel doesn't primarily argue Israel deserves mercy but that God's reputation demands intervention. The final clause—"thy city and thy people are called by thy name"—repeats the earlier appeal (v. 18): these bear God's name, making their condition reflect on Him. This theological insight grounds effective prayer: appealing to God's glory, not human merit.
This urgent prayer pattern appears throughout Scripture: Moses (Exodus 32:11-13), Hezekiah (2 Kings 19:15-19), Jehoshaphat (2 Chronicles 20:6-12). Each appeals to God's glory and promises, not human worthiness. Christ taught similar urgency in the parable of the persistent widow (Luke 18:1-8), encouraging believers to pray persistently until God answers. Daniel models passionate, theologically grounded intercession that moves heaven.
The Seventy Weeks
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;
View commentary
While Daniel prays, God sends response: '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.' This sets context for Gabriel's arrival (v. 21). The phrase 'whiles I was speaking' indicates God answered before Daniel finished praying (cf. Isaiah 65:24). The confession includes personal ('my sin') and corporate ('sin of my people') dimensions. His intercession for 'the holy mountain' (temple mount/Jerusalem) shows covenant concern for God's reputation and dwelling place.
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. swiftly: Heb. with weariness, or, flight
View commentary
While Daniel prays, divine response comes: "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." The phrase "whiles I was speaking" emphasizes that Gabriel arrived before Daniel finished praying—God responds even before petition concludes (Isaiah 65:24). This demonstrates divine eagerness to answer faithful prayer rooted in Scripture and covenant promises.
Gabriel, described as "being caused to fly swiftly" (literally "wearied with weariness" or "in swift flight"), hastens to Daniel with urgent divine message. The angel's rapid response reflects heaven's concern for God's people and eagerness to reveal redemptive purposes. The timing—"about the time of the evening oblation"—references the sacrifice that would have been offered at the temple (approximately 3 PM). Though the temple lay in ruins and sacrifices had ceased, Daniel maintained prayer discipline tied to temple worship rhythms (Daniel 6:10).
This passage demonstrates prayer's efficacy when grounded in God's Word and offered with faithful persistence. Daniel didn't receive immediate visible response, but heaven mobilized the moment he began praying. The reference to evening sacrifice points forward to Christ, the true sacrifice who accomplished what temple offerings foreshadowed (Hebrews 10:10-14). Believers' prayers, offered through Christ's sacrifice, receive favorable divine hearing and response.
Gabriel, described as "being caused to fly swiftly" (literally "wearied with weariness" or "in swift flight"), hastens to Daniel with urgent divine message. The angel's rapid response reflects heaven's concern for God's people and eagerness to reveal redemptive purposes. The timing—"about the time of the evening oblation"—references the sacrifice that would have been offered at the temple (approximately 3 PM). Though the temple lay in ruins and sacrifices had ceased, Daniel maintained prayer discipline tied to temple worship rhythms (Daniel 6:10).
This passage demonstrates prayer's efficacy when grounded in God's Word and offered with faithful persistence. Daniel didn't receive immediate visible response, but heaven mobilized the moment he began praying. The reference to evening sacrifice points forward to Christ, the true sacrifice who accomplished what temple offerings foreshadowed (Hebrews 10:10-14). Believers' prayers, offered through Christ's sacrifice, receive favorable divine hearing and response.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. to: Heb. to make thee skilful of
View commentary
Gabriel explains his mission: "And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding." The angel's purpose—providing "skill and understanding"—indicates God's desire to illuminate His servants about divine purposes. The Hebrew sekel (שֵׂכֶל, "skill") suggests insight, prudence, and practical wisdom; binah (בִּינָה, "understanding") denotes discernment and intelligence. God grants both theoretical knowledge and practical wisdom for applying truth.
The phrase "I am now come forth" emphasizes Gabriel's immediate dispatch at Daniel's prayer's beginning. Heaven responds promptly to faithful prayer, though earthly observation may not perceive immediate answer. This encourages persistent prayer even when visible results delay—spiritual realities may be in motion before earthly manifestation appears. The parallel with Daniel 10:12-13, where angelic response faced demonic opposition, demonstrates that prayer initiates heavenly activity invisible to earthly observers.
Gabriel's mission to provide understanding demonstrates that divine revelation comes through authorized channels, not human speculation. God illuminates His Word through His Spirit and authorized means, not through fanciful interpretation. This points to Christ who sends the Spirit to guide into truth (John 16:13) and opens understanding of Scripture (Luke 24:45). Believers should seek divine illumination through Word and Spirit rather than relying on human wisdom.
The phrase "I am now come forth" emphasizes Gabriel's immediate dispatch at Daniel's prayer's beginning. Heaven responds promptly to faithful prayer, though earthly observation may not perceive immediate answer. This encourages persistent prayer even when visible results delay—spiritual realities may be in motion before earthly manifestation appears. The parallel with Daniel 10:12-13, where angelic response faced demonic opposition, demonstrates that prayer initiates heavenly activity invisible to earthly observers.
Gabriel's mission to provide understanding demonstrates that divine revelation comes through authorized channels, not human speculation. God illuminates His Word through His Spirit and authorized means, not through fanciful interpretation. This points to Christ who sends the Spirit to guide into truth (John 16:13) and opens understanding of Scripture (Luke 24:45). Believers should seek divine illumination through Word and Spirit rather than relying on human wisdom.
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. commandment: Heb. word greatly: Heb. a man of desires
View commentary
Gabriel reveals God's regard for Daniel: '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.' The phrase 'at the beginning' shows God initiated response immediately when Daniel began praying. Gabriel's mission—'I am come to shew thee'—indicates divine commitment to giving understanding. The declaration 'thou art greatly beloved' (Hebrew: chamudot, precious, treasured) expresses divine affection. This motivates attentive consideration: 'therefore understand the matter, and consider the vision.' Being loved by God includes receiving revelation of His purposes.
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. finish: or, restrain make an: or, seal up prophecy: Heb. prophet
View commentary
Seventy weeks are determined upon thy people and upon thy holy city (שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ)—The Hebrew shavu'im shiv'im (שָׁבֻעִים שִׁבְעִים, "seventy weeks") literally means "seventy sevens," interpreted as seventy weeks of years (490 years). The verb nechtak (נֶחְתַּךְ, "determined/decreed") means "cut off" or "decisively fixed," indicating God's sovereign timetable for redemptive history. This prophecy concerns "your people" (Israel) and "your holy city" (Jerusalem), establishing its specific historical referent.
The sixfold purpose clause defines what these 490 years will accomplish: (1) to finish the transgression (lekalle hapesha, לְכַלֵּא הַפֶּשַׁע)—to restrain or bring rebellion to completion; (2) to make an end of sins (ulchatom chatta'ot, וּלְחָתֹם חַטָּאת)—literally "to seal up sin," ending its power; (3) to make reconciliation for iniquity (ulkhapper 'avon, וּלְכַפֵּר עָוֹן)—to atone for or cover iniquity through sacrifice; (4) to bring in everlasting righteousness (ulhavi tsedek 'olamim, וּלְהָבִיא צֶדֶק עֹלָמִים)—to establish righteousness that endures forever; (5) to seal up the vision and prophecy (velachtom chazon venavi, וְלַחְתֹּם חָזוֹן וְנָבִיא)—to authenticate and complete prophetic revelation; (6) to anoint the most Holy (velimshoach qodesh qodashim, וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים)—to anoint the Most Holy One or consecrate the Most Holy Place.
This passage is the Old Testament's most precise messianic prophecy. Reformed interpreters have historically identified these accomplishments with Christ's first advent: His death accomplished atonement (3), His resurrection brought eternal righteousness (4), His ministry fulfilled prophecy (5), and His ascension anointed Him as eternal High Priest (6, cf. Hebrews 9:11-12). The 490 years, calculated from Artaxerxes' decree (Nehemiah 2:1-8, 445 BC), extend to Christ's ministry and the temple's destruction (AD 70), demonstrating God's meticulous sovereignty over redemptive history.
The sixfold purpose clause defines what these 490 years will accomplish: (1) to finish the transgression (lekalle hapesha, לְכַלֵּא הַפֶּשַׁע)—to restrain or bring rebellion to completion; (2) to make an end of sins (ulchatom chatta'ot, וּלְחָתֹם חַטָּאת)—literally "to seal up sin," ending its power; (3) to make reconciliation for iniquity (ulkhapper 'avon, וּלְכַפֵּר עָוֹן)—to atone for or cover iniquity through sacrifice; (4) to bring in everlasting righteousness (ulhavi tsedek 'olamim, וּלְהָבִיא צֶדֶק עֹלָמִים)—to establish righteousness that endures forever; (5) to seal up the vision and prophecy (velachtom chazon venavi, וְלַחְתֹּם חָזוֹן וְנָבִיא)—to authenticate and complete prophetic revelation; (6) to anoint the most Holy (velimshoach qodesh qodashim, וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים)—to anoint the Most Holy One or consecrate the Most Holy Place.
This passage is the Old Testament's most precise messianic prophecy. Reformed interpreters have historically identified these accomplishments with Christ's first advent: His death accomplished atonement (3), His resurrection brought eternal righteousness (4), His ministry fulfilled prophecy (5), and His ascension anointed Him as eternal High Priest (6, cf. Hebrews 9:11-12). The 490 years, calculated from Artaxerxes' decree (Nehemiah 2:1-8, 445 BC), extend to Christ's ministry and the temple's destruction (AD 70), demonstrating God's meticulous sovereignty over redemptive history.
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. be built: Heb. return and be built wall: or, breach, or, ditch troublous: Heb. strait of
View commentary
The prophecy provides chronological specifics: '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.' The decree to rebuild Jerusalem begins the countdown. 'Messiah the Prince' (Hebrew: mashiach nagid, anointed leader) clearly refers to Jesus Christ. The '7 weeks + 62 weeks' (69 total) reaches Messiah's coming. The reference to rebuilding 'in troublous times' accurately describes Nehemiah's opposition-filled reconstruction.
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. but: or, and shall have nothing desolations: or, it shall be cut off by desolations
View commentary
The prophecy foretells tragedy: '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.' 'Messiah be cut off' predicts His death. 'Not for himself' indicates substitutionary atonement—dying for others' sins. The 'people of the prince' (Romans) destroyed Jerusalem and temple in AD 70. The language of flood and desolation describes thorough destruction. This prophecy encompasses both Christ's atoning death and Jerusalem's later judgment.
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 covenant: or, a covenant for the: or, with the abominable armies the desolate: or, the desolator
View commentary
The final week contains disputed elements: '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.' Interpretation divides on 'he'—Messiah or Antichrist? Messianic view sees Christ confirming new covenant through His ministry (3.5 years) and apostles (3.5 years), with His death ending temple sacrifices' efficacy. Futurist view sees Antichrist making treaty with Israel, breaking it mid-week. Either way, the prophecy addresses covenant and sacrifice's end. Christ's death fulfilled and terminated old covenant sacrificial system (Hebrews 10:1-18).