Daniel 9

Daniel having* thoroughly’Considered the prophecies of Jeremy relating to the seventy years’ captivity, atid being satisfied that that term of years was near expiring,’ humbles himself in prayer for the sins of hi§ people, and earnestly begs of God the restoration of Jerusalem. In answer to his prayers, the angel Gabriel informs him, that the city should be rebuilt, and peopled as in former times, and should so continue for seventy weeks of years, i.e. for four hundred and ninety years; and then should be utterly destroyed for putting the Messias to death. I Daniel understood by books.] The several prophecies of Jeremiah are called so many books. (See Jer. xxv. 13. xxix. 1.) We may observe from hence, that the prophets studied the writings of those prophets who were before them, for the more perfect understanding of the times when their prophecies were to be fulfilled. The same they did by several of their own prophecies. (Seo 1 Pet. i. 11, 12.) Thai he would accomplish seventy years in the desolations of Jerusalem.] See Jer. xxv. 11, 12. xxix. 10. The seventy years mentioned both here and in Jeremy, arc to be dated from the end of the third, or beginning of the fourth, year of Jehoiakim: (compare Jer. xxv. 1. with Dan. i. 1.) from which time to the first year of Cyrus, according to the Scripture account, are just seventy years. These desolations began from the fourth year of Jehoiakim, when the city was taken by Nebuchadnezzar, (see i. 1.) at which time the king of Judah became tributary to the king of Babylon: and they w T ere from time to time increasing, till the eleventh year of Zedekiah, when they were fully accomplished in the burning of the city and temple; after which time it continued desolate till the end of the captivity, (2 Chron. xxxvi. 21.) accomplishment of the promise thou hast made to restore us to our own country, and the free exercise of ourreligion. So Temarkable a turn of providence will very much redound to the honour of thy name. (See Psal. Ixxix. 9, 10. cii. 15, 16.) of the seventy weeks, which is the four hundred and fortyfifth year before A. D. and reckon sixty-nine weeks of Chaldean years; seventy Chaldee years being equal to sixty-nine Julian; and so four hundred and seventy-eight Julian years making four hundred and eighty-three Chaldee years, and the end in the thirty-third year-after Christ, or the ■ Passover following. Any of these reckonings (adds this learned author) are sufficient for our purpose. It is rather to bo wondered, how, at this distance of time, learned men have been able to come to any exactness in these matters." Seventy weeks are determined.] By seventy weeks arc to be understood seventy weeks of years, or seventy times seven years; i.e. four hundred and ninety years r each day being accounted for a year, according to the prophetical way of reckoning. (See Numb. xiv. 34; Ezek. iv. 6.) Daniel distinguished between these wee^s and the weeks after the common reckoning, by calling the latter weeks of days, x. 2. according to the sense of the Hebrew, expressed in the margin. And Isaiah distinguished a natural year from a prophetical one, by calling it the year of a hireling, Isa. xvi. 14. xxi. 16. The Jews numbered their time by sevens of years: every seventh year was a year, of release, and after seven times seven years, i. e. forty-nine years, came the year of jubilee. So the computation of. time here made use of alludes. to Lev. xxv. 8. TIiou shalt number seven sabbaths [or rather weeks] of years, seven times seven years; the Hebrew word sabbath signifying the number seven, as it is rendered’EjSSo^ac by the LXX. in the latter part* of the verse: and so the Greek word 2aj3]3arov is used in Luke xviii. 12. xxiv. 1. Daniel, by examining the prophecy of Jeremiah, had discovered how the seventy years of the captivity were near expiring: and here the angel discovers to him another line of time, importing, that after the restoration of Jerusalem it should continue for a period of time, consisting of seventy times sevenyears, which being expired, it should be finally destroyed. Seventy weeks contain ten jubilees, and ten being tho number of perfection, these seventy weeks denote the bringing in the most complete jubilee, or remission, as the LXX. render that word: when all former trespasses should be cancelled, and men should be restored to that heavenly inheritance they had forfeited, by the death of the Mcssias.. . Upon thy people, and thy holy city.’] Daniel in his prayer to God speaking of the Jews and Jerusalem, had used these expressions, Thy people, and thy holy city, ver. 18, 19. as if their title to God’s favour were indefeasible. To correct this mistake, the angel, directing his discourse to Daniel, returns him his own expressions, as if the people and the city were rather his than God’s. In the same phrase God speaks to Moses, after the sin of the Israelites in making the golden calf,, Exod. xxxii. 7. At the twenty-sixth verse of this prophecy, the angel tells Daniel how they ceased to be God’s people. To finish the transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness.] This the Messiah did by making an atonement for sin, and absolving men from the guilt of it: by giving men the best rules and assistances for the promoting trne and inward righteousness; called here ever-, lasting righteousness, in opposition to the righteousness of the law, a great part of which consisted in external ordinances, imposed on them for a season till the time of reformation, Heb. ix. 10. where the English text reads, to make an end of sin; the margin translates it, to, seal up sin, following a various reading in the Hebrew: but the sense comes all to one, for the verb which signifies to seal up, denotes likewise the accomplishing of anything, and is applied to sin y or the punishment of it, Lam. iv. 22. (See likewise the following note.) \ \ To seal up the vision and prophecy.] To fulfil the prophecies of foregoing ages concerning the Messias, and to confirm them, by making the event to answer the prediction, as the setting of a seal confirms the authenticalness of any writing. Thus the Tabbins upon the text interpret the words, All the prophecies (say they) shall be fulfilled at the coming of the Messias. Bishop Lloyd explains the sentence of the finishing and completing the prophetical writings of the Old Testament, which he supposes to have been done forty-nine years after the commencement of this prophecy. (See the note upon the following verse.) And to anoint the most Holy.] The word anoint plainly alludes to the name of Messiah, expressed in the following verse, which signifies in Hebrew, the Anointed, and is translated Christ in Greek. (See John i. 41.); To anoint is the same here as to consecrate the Messiah to be a priest, pro: phet, and king, all whicli offices were conveyed by the ceremony of anointing. The Messiah is styled here the most Holy, upon the account of his unspotted original, as well as his unblamable life. (See Luke i. 35. Acts iii. 14. Heb. vii. 2G. Rev. iii. 7.) Tho words may be literally translated, To anoint the holy of holies: an expression which usually signifies the inner sanctuary, called the holiest of all, Heb. ix. 3. and it is very properly applied to the Messias, who was greater than the temple, Matt. xii. G. because in him dwelt the fulness of the Godhead, Coloss.ii.9. whereupon he calls his body the temple, John ii. 21. [chap. -ix. translated thus: One tveek shall confirm the covenant with many, and the widst of (or the half part of) the tveek shall cause the sacrifice and oblation to cease. Most interpreters suppose the seventy weeks to be completed at the death of Christ, or at least one half of the seventieth and last of them: accordingly they understand the confirming the covenant of the new covenant, and the terms of salvation therein proposed, first by John Baptist, as the forerunner of Christ, and then by Christ himself. (Compare Isa. xlii. G. lv. 3. Jcr. xxxi. 31. Ezek. xvi. GO — 62.) They that confine the promulgation of the new covenant to the first half of the seventieth week, understand it of Christ’s preaching for three years and a half, and then suffering in the midst of that week. They that understand the confirming the covenant to bo of the same extent with the seventieth week, suppose John Baptist’s preaching to have taken up three years and a half, before Christ entered on his prophetical office, and translate the following words, In the half part of the tveek. (See the next note but one.) With many.’] The same. expression is elsewhere used of the universal redemption; or general promulgation of pardon, by the gospel-covenant. (Sec Isa. liii. 11. Matt. xx. 28. Rom. v. 15. 19. Heb. ix. 28.) And in the midst of the week.] Our translation of the -words follows their opinion who place the death of Christ in the middle of the last week: (see Archbishop Usher’s Annals, par. ii. p. 5G9.) whereas they that suppose the whole seventy weeks completed at our Saviour’s passion, translate the sentence thus, In the half part of the week he shall cause the sacrifice and oblation to cease; understanding it of the latter half. (See Dr. Prideaux, ubi supra.) The Hebrew word chatsi, signifies properly the half part, and is commonly translated by H/i«rv in the Scptuagint. [In this sense it is to be understood by our translation, xii. 7. of this prophecy.] He shall cause the sacrifice and oblation to cease.] Christ, by his one oblation of himself once offered, shall put an end to all the sacrifices and oblations made in the Jewish temple. (Compare Heb. x. 5, &c.) Thus the words are expounded by those that suppose the seventy weeks to havfe been finished at our Saviour’s death. To confirm this exposition, we may observe, that the putting an end to the temple service by violence, such as was threatened under Antiochus Epiphancs, is expressed in a different manner; viz. by taking away the daily sacrifice, viii. 11, 12. xi. 31. Others understand these words of the final destruction of the Jewish temple and worship by the Romans; and it may be observed, that the word mincha, oblation, is sometimes used for the daily sacrifice. (See 1 Kings xviii. 29. 3G.) Bishop Lloyd explains the words to this sense: he separates this single, or odd week (so he translates shabna echad, one tveek), from the other sixty-nine; and makes it commence in the sixty-third year after Christ, and to end in the final destruction of the city and temple of Jerusalem, which came to pass A. C. 70. It must be granted, that this interpretation agrees better with the letter of the text than the former: and the abomination of desolation immediately following it, they may both be reasonably thought the express characters of one and the same week, viz. the seventieth, determined upon DanieVs people and city. The same learned prelate understands the w r ords, He shall confirm the covenant with many — of the prince s future people, mentioned in the foregoing verse, viz. the Romans: who, by their general Corbulo, made a peace with the Parthians, Mcdes, and Armenians, that they might be better at leisure to make an entire conquest of Judea: of which Tacitus speaking, saith, Tliere never was so firm a peace as now, (Anna!, lib. xv.) There is one difficulty which attends this explication; viz. that instead of setting forth one continued line of time, from the going forth of the commandment to rebuild Jerusalem, to the conclusion of the events here foretold, it makes a considerable break, or interval of time, between the fulfilling one part of the prophecy and the other. Whereas the other interpretations suppose the destruction of the city and temple to run beyond the computation of the seventy weeks, and to be immediately subjoined to the death of Christ, as we see they arc, ver. 2G. to shew what shall be the catastrophe, or final punishment, which shall attend so great a wickedness. And for the overspreading of abominations, he shall make it desolate.] Mr. Mcde translates the words thus, And being a desolator, he shall command over a wing of abominations. (Works, p. 407.) Bishop Lloyd, with some little variation, renders them, And upon the battlements shall be the idols of the desolator. They both understand by the phrase the Roman army, which is the interpretation Christ himself gives of it. (Luke xxi. 20. compared with Matt. xxiv. 15.) The word kenaph, translated in the English overspreading, properly signifies a wing, and may either signify an army,.as it is used, Isa. viii. 8. or else stand for the battlements of the temple, as thetSrcck Urspvyiov, which answers to it, plainly does Matt. iv. 5. Here the Romans, after they had set the temple on fire, placed the idolatrous ensigns of their army over against the eastern gate of the temple, and offered sacrifice to them, as Josephus expressly tells us, (Bell. Jud. lib. vi. cap. 6. edit. Hudson.) The word shikutsim, abominations, is commonly used for idols: (see 1 Kings xi. 5. 7. 2 Kings xxiii. 13.) and the abomination of desolation set upon the altar by Antiochus, (1 Mace. i. 54.) is explained by the idol-altar, ibid. ver. 59. So the abominations here spoken of do very properly signify the ensigns, or standards, of the Roman legions; each standard having stamped upon it the image of the tutelar god of that legion, to whom they offered sacrifice. Tacitus calls the eagle, and the other ensigns, " Propria legionum numina," the deities which were peculiar to their legions. (Annal. lib. ii.) Tcrtullian’s words arc to the same purpose: " Rcligio tota castrensis signa veneratur, signa jurat, et Diis omnibus praponit:" All the religion of the army consists in paying Divine worship to their standards, in swearing by them, and preferring them before all other deities. (Apol. cap. 1G.) Even until the consummation.] Till God’s indignation be accomplished, as the same sense is expressed, xi. 3G. And that determined[or which is decreed] shall be poured upon the desolate.’) Compare ver. 11. of this chapter. Mr. Mede translates it, shall continue upon the desolate, p. 709. The words briefly declare those terrible calamities which made an entire destruction of that city and people, and were executed upon them in the most dreadful manner that any nation ever suffered, and with the most evident tokens of a Divine vengeance upon them, according to the relation of their own historian Josephus, who was an eyewit- UlylllZGu Oy IVIICrOSOTl VO/ CHAP, X.] UPON DANIEL ness of these desolations. And ever since their posterity have been dispersed all the world over, living only upon sufferance in their several dispersions, and very often exposed to grievous oppressions and persecutions, enough to have extinguished their race, unless they had been preserved by Providence, on purpose to verify the truth of those prophecies which foretold these calamities: and particularly those words of Christ, which have a plain aspect upon the text before us, (Luke xxi. 22 — 24.) These be the days of vengeance: that all things that are written may be fulfilled— for there shall be great distress in the land, and wrath upon this people: and they shall fall by the edge of tlve sivordy and be f ed away captive unto all nations, and Jerusalem shall be trodden down of the gentiles, until the’ times of the gentiles be fulfilled: i. e. till the times of the fourth monarchy, spoken of chap. ii. vii. are expired. (See the note upon xii. 7.) Bishop Lloyd renders the last word shomem, desolate, in an active sense, the desolator, or him that makes desolate: in which sense the word is plainly taken, viii. 13. xii. 11. The sense he gives of the sentence is much the same with the former: viz. that the Divine vengeance shall continue upon the Jews, till it be returned upon the author of their desolations, which he interprets of the Roman government, as it was exercised under the seventh head. (See Rev. xvii. 11.) Having given a particular account of the most probable expositions of this famous prophecy, I need not take any notice of Sir John Marshara’s explication of it in his Chronicus Canon, p. 5GS. since a learned writer, Mr. Marshal, in his treatise upon the Seventy Weeks, lately published, hath shewed it to be inconsistent with itself, as well as with the undoubted monuments both of sacred and profane history. The late author of Grounds and Reasons of the Christian Religion, hath thought fit to mention Sir J. M.’s hypothesis with approbation: but it is to be presumed that this writer took it upon trust, without ever examining it, and was glad to find an opinion prejudicial to Christianity countenanced by so great a name.

Daniel 9:1

JiN the first year of Darius, the son of Ahasiterus, of the seed of the Medes. See v. 31. This is the same person who is called Cyaxares, the son of Astyages, by the heathen historians, with whom Josephus agrees. His father Astyages had the name of Ahasuerus among the Jews, as appears by a passage in Tobit, xiv. 15. where’tlie taking of Nineveh is ascribed to Nebuehadonosor and Assuerus, who were tlie same with Nabupolassar, Nebuchadnezzar’s father, and Astyages’:* Nebuchadnezzar being a name common to all the Babylonian kings, as Pharaoli was to the kings of Egypt. (Sec Dr. Prideaux’s Script. Connex. ad A.C. G12.) We need not wonder to find the same persons called ty such different names, especially in different countries: the Scripture affords several instances of this kind: so Daniel was called Belteshazzar by Nebuchadnezzar, who ctianged the names of his three companions, i. 7. Zerubbabel was called Shczbazzar; Ezra i. 8. Esther, Hadassah, Esth.ii.7.

Daniel 9:3

And I set my face unto the Lord God. I directed my face towards the place where the temple stood. (See vi. 10.)‘To seek [him] by prayer and supplications.] The pro-^ mises of God are generally conditional, and the promise of restoring the Jews’ captivity after seventy years, had this condition particularly expressed in it, that they should call upon him, and pray unto him, and then he would hearken unto them, Jer. xxix. 12. With fasting, and sackcloth, and ashes.] The soul and body are so nearly related, that the humiliation of both is necessary to make our repentance complete. (See James iv. 9, 10.) Ver. 4/ And I prayed unto the Lord my God, and made jay confession.] Both acknowledging his justice and holiness, and my own and my people’s iniquity. The better men are," the greater is the sense of their guilt, and the deeper is their humiliation. (See Job xlii. G. 1 Tim.i. 15.) Keeping the covenant and mercy to them that love him, &c’.] The prophet does not insist upon any right the people had in those gracious promises made to their fathers, because the condition of their obedience, whenever it was not expressly meptipned, yet was tacitly implied. (Compare Nehem. i. 5.)

Daniel 9:5

We have sinned, and have committed iniquity, &c. Daniel uses the same confession that is prescribed in Solomon’s consecration prayer to be used by the Jews in the land of their captivity: with a promise subjoined of a favourable answer, that God would make to their supplications, presented to him upon that occasion. (See 1 Kings viii. 48—50. and compare Nehem. i, 7. Psal. cvi. C.)

Daniel 9:7

And to all Israel that are near, and that are far °ff-. Some of the Jews were carried captive, or went voluntary’ exiles, upon foreseeing the calamities which were coming upon their country, into the neighbouring countries of Edom, Moab, and Ammon: (see the note upon Jer. xii. 14.) as others went down into Egypt. (Seo Jer. xliii. xliv.) Those were not removed to such a distance from their own country, as those that were carried to Babylon.

Daniel 9:10

To walk in his laws which lie set before us by his servants the prophets. By Moses, and the succession of the prophets that followed him: who reinforced the law of Moses, and gave the people new instructions from God upon emergent occasions.

Daniel 9:11

And the oath that is written in the law of Moses. Those solemn denunciations of God’s judgments declared against impenitent sinners, Lev. xxvi. Deut. xxviii. xxix. 20. The Hebrew word Shebunah, is taken here for an imprecation, as it is used, Numb. v. 21. the forms of swearing or adjuration, implying an imprecation upon those that forswear themselves. For which reason the Hebrew alah signifies both sweating and cursing. (See the note upon Jer. xxiii. 10.)

Daniel 9:12

And against our judges that judged us. Judges here signify any princes or rulers. (Compare Job xii. 17. Psal. ii. 10. cxlviii. 12. Prov. viii. 16.) For under the ivhole heaven hath not been done, as hath. been done unto Jerusalem.] See Lam. i. 12. ii. 13. Ezek. v. 9.

Daniel 9:13

As it is written in the law of Moses, all this is come upon us. A devout acknowledgment of God’s justice and providence, in making his judgments exactly fulfil the threatenings denounced many ages before by Moses. (See Lev. xxvi. 14, &c. Deut. xxviii. 15, &c.)

Daniel 9:14

Tlierefore hath the Lord watched upon the evil. The same expression is used by the prophet Jeremy in his threatenings against the Jews, xxxi. 28. xliv. 27.

Daniel 9:15

And noiv, O Lord our God, who hast brought thy people forth out of the land of Egypt, &c. A form of supplication used in several places of Scripture, whereby devout persons entreat God to continue his favours, by recounting his former mercies towards them. (SeeExod.- xxxii. 11. 13. Nehem. ix. 10. Jer. xxxii. 20.) This the Latin tongue expresses by the word obsecratio: of which kind is that form of supplication used in our Litany, By the mystery of thy holy incarnation, &c. which some men’s ignorance or prejudice hath misinterpreted, as if it were a sort of conjuration. We have sinned, ice have done wickedly.] The entire sense is, Although we have sinned, and are unworthy of the continuance of thy mercies, yet deal with us according to all thy righteousness, as it follows.

Daniel 9:16

O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from the city Jerusalem. The word righteousness is in many places of Scripture equivalent to mercy. (See 1 Sam. xii. * 7. Psal. xxxi. 1. cxliii. 1. Micah vi. 5. and Dr. Hammond upon Matt. i. 19.) Thy holy mountain.] The temple. (See ver. 20. and the note upon Isa. ii. 2.)

Daniel 9:17

Cause thy face to shine upon thy sanctuary which is desolate, for the Lord’s sake. For the sake of the Messias, known by the title of the Lord among the Jews: (sec Psal. ex. 1.) and called Messiah the Prince, ver. 25. of this chapter. All God’s promises are fulfilled in and for the sake of Christ, (2 Cor. i. 20.) To this sense some interpret ■ Psal. lxxx. 14. 16. Behold, and visit this vine; and the vineyard which thy right hand hath planted, even for the sake of the Son, ivhom thou madest strong for thyself: expressed * afterward by the Son of man, ver. 18.

Daniel 9:19

Defer tiot for thy own sake, O my God, &c. The seventy years of our captivity are near being expired: (see ver. 2.) therefore 1 beseech thee not to defer the

Daniel 9:21

The man Gabriel. The angel Gabriel appearing under the shape of a man. (Compare x. 16.) Whom I had seen at the beginning J] Or before. (See viii. 16.) The word batechillah signifies before, viii. 1. Being caused to fly swiftly.] The angels are commonly described as having wings, with respect to their appearance in a bodily shape, to signify their readiness to execute the Divine commands. (See lsa. vi. 2. Ezek; i. 11.) Touched me [see viii. 18. x. 10.] about the timeofthe evening oblation.] There were three hours of prayer: (see vi. 10.) but the two most solemn seasons of it were at the time of the morning and evening oblation, that solemn service which was offered daily in the temple in the name of the whole nation. (See viii. 11.) This service was performed at the third and ninth hours of the day, answering to our nine of the cl6ck in" the morning and three in the afternoon. Devout persons that’ could not attend the temple service, set apart those hours for theiT private devotions: and we find Elijah made that solemn prayer and sacrifice recorded 1 Kings xviii. 36. at the time of the offering of the evening sacrifice. Butupon their solemn days.of fasting and humiliation, they continued their devotions from the time of the morning sacrifice till that of the evening was finished. Such was this of Daniel, and that of Cornelius, mentioned Acts x. 30. This custom was. continued among the primitive Christians, who did not conclude their prayers or fasts, on their stationary days till. three in the afternoon. (See Mr. Bingham, Ecclcs. Antiq. bookxxi. chap. 3.)

Daniel 9:23

At the beginning of the supplication the commandment came forth. God’s command to me to instruct thee farther in what should hereafter bcfal the city and temple of. Jerusalem, in w T hose behalf thou didst pour forth thy supplications. Here was a remarkable completion of that promise, lsa. Ixv. 24. W’hile they are. yet speaking I will hear.. «’ For thou art greatly beloved?] Learned men have observed a near affinity between the prophecy of Daniel and the Revelation of St. John; and wc may take notice, that much the same title is given to them both. Daniel is styled a man greatly beloved, here and x. 11. 19. and the character given to St. John is, that of the disciple ivhom Jesus loved, John xxi. 20. 24. Therefore understand the matter, and consider the vision.] Apply thy mind carefully to what is said, for this prophecy contains in it truths of the greatest importance. Our Saviour plainly refers to these words, which are repeated ver. 25. when, explaining the latter part of this prophecy of the final destruction of Jerusalem, he adds, Let him that reddeth understand, Matt. xxiv. 15.

Daniel 9:24

Seventy weeks are determined upon thy people and upon thy holy city. To recite all the different methods chronolpgers have taken of computing these seventy weeks, would be too large a work for a commentary. I shall only take notice of three opinions, which seem most agreeable to the text. The first is, that of Petavius Rationar. Tern, par. ii, p. 154. and Archbishop Usher, Annal. V. T. ad An. P. J. 4260 These two learned authors date tho beginning of this prophecy from the twentieth year of Artaxerxes Longimanus, when he gave his commission to Nehemiah to rebuild Jerusalem; (Nehem. ii. 1.) from which time they reckon half of the week here specified, (ver. 27.) to be completed at the death of Christ. But then these authors suppose Artaxerxes to have begun his reign nine years sooner than the historians commonly date it. The second opinion is that of Dr. Prideaux,.Connex. of Script, par. i. ad an. A. C. 458. who fixes the date of this prophecy to the seventh year of Artaxerxes, when he gave a commission to lEzra, to settle the state of the Jews at Jerusalem, to which sense he understands the commandment to restore and to build Jerusalem: from which time he computes four hundred and ninety years to the death of Christ. The third opinion is that of the late right Teverend and learned Bishop Lloyd, whkh may be seen in the Chronological Tables, published by his direction, Numb. 3, 4. He supposes the years here specified to consist of three hundred and sixty days: such years he affirms the Scripture always makes use of in the computation of time: as appears in the history of Noah’s flood, Gen. vii. 11.. compared with ver. 24. and viii. 4; and from Rev. xii. 6. compared with ver. 14. and xiii. 5. where twelve hundred and sixty days are reckoned equivalent to three years and a half and to forty and two months. The same computation of years was generally made use of in ancient times by all nations, particularly by the Chaldeans, where Daniel now lived. The reasons of this opinion are at large set forth by Mr. Marshal, in his treatise upon the Seventy Weeks, par. ii. chap. 4. The bishop, proceeding upon this hypothesis, computes the date of this prophecy from the twentieth year of Artaxerxes, and reckons sixty-nine weeks of years, or four hundred and eighty-three years, from thence to the year before Christ’s death. But then the. last or single week that remains to make up the number of seventy he separates from the rest, and begins it from the year of Christ 63. in the latter half of which the sacrifice and oblation were to cease, and the city and sanctuary to be destroyed by the Romans: all which was fulfilled in the seventieth year after Christ. The difference of these three opinions as to the main point, the completion of this prophecy, is not very great; for, as the learned Bishop Chandler hath judiciously observed, (Answer to Grounds and Reasons, p. 139.) " The commencement of the weeks must be either from the seventh of Artaxerxes, which falls upon the four hundred and fifty-seventh year before Anno Domini, or from the twentieth of Artaxerxes. Add to four hundred and fifty-seven years before Christ, twenty-six years after Christ (which is the number that four hundred and eighty-three years, or sixty-nine weeks, exceeds four hundred and fifty-seven years), and you are brought to the beginning of John the Baptist’s preaching up the advent of tho Messias: add seven years, or one week, to the former, and you come to the thirty-third year of Anno Domini, which was the year of Jesus Christ’s death. Or else compute four hundred and ninety years, the whole seventy, weeks, from the seventh of Artaxerxes; by subtracting four hundred and fifty-seven years (the space of time between that year and the beginning of Anno Domini) from four hundred and ninety, and there remains thirty-three, the year of our Lord’s death. Let thp twentieth of Artaxerxes be the date — R

Daniel 9:25

Know therefore and understand. See ver. 23. * From the going forth of the commandment to restore and to build Jerusalem^] Or, To build again Jerusalem, as the margin reads, and so the verb shub is translated in the latter part of the verse, and see xi. 10. Daniel had besought God to behold their desolations, and the ruins of the city which is called by his name, ver. 18. In answer to this his supplication, the angel acquaints him that the city, both the streets and the wall thereof, should be rebuilt. These expressions do very much confirm their interpretation, who date this prophecy from the twentieth year of Artaxerxes, when he gave a commission to Nehemiah to rebuild the city and its walls; (Nehem. ii. 1.) whereas Dr. Prideaux, who dates this prophecy from the seventh year of Artaxerxes, is forced to understand these expressions in a metaphorical sense, for restoring and establishing the church and state of the Jews. Now it is a received rule, that a literal sense is always to be preferred, if it be consistent with the main scope of the text. Unto Messiah the Prince.] Anointing being the ancient ceremony of investing persons in the highest offices and dignities, the name of Messias, or Anointed, w r as in an eminent manner appropriated to him that was sanctified, or set apart, and sent into the world under the highest character of being the Redeemer of it. By that name he was commonly known unto the Jews, John i. 41. iv. 25. and that title was chiefly given to him from the authority of this pro-. CHAP. IX.] UPON DANIEL. phccy. He is called here the Prince, or Rider, a title often given to David; (see 1 Sara. ix. 16. 2 Sam. v. 2. vii. 8.) and applied to the Messiah himself, spoken of under the name " of David, Isa. lv. 4. The author of the first book of Chronicles probably alludes to this place of Daniel, v. 2. Judah prevailed over his brethren, and of him ivas the chief Ruler (the nagid here in the text) to come: as the words may best be translated. The Messiah was commonly known under the title of King of Israel, ox King of the Jews. (See Matt, ii. 2. Luke xxiii. 2, 3. John i. 49. xix. 19.) Shall be seven weeks, and threescore and two weeks.’] A colon should be placed at the end of this sentence, which is wTong placed in the middle of it in our English Bibles. Seven weeks and threescore and two weeks put together, make sixty-nine weeks of years, or four hundred and eighty-three years. As the cutting off the Messiah is appropriated to the period of threescore and two weeks in the following verse, so the seven weeks, or forty-nine years, here mentioned, must in all probability be assigned to the building of the street and the wall, whether we understand it literally, or metaphorically with Dr. Prideaux, for the restoring and settling the Jewish church and state. (See Dr. Prideaux, ubi supra, and ad an. A. C. 409.) Bishop Lloyd, who reckons the date of this prophecy from the twentieth of Artaxcrxes, concludes the seven weeks, or forty-nine years, in the eighth year of Artaxerxcs Mnemon, at which time he supposes Malachi to have writ his prophecy, and thereby finished the Old Testament Canon, or sealed up the vision and prophecy, after whom the Jews were to look for no other prophet till John Baptist. (See Mai. iv. 4, 5. compared with Matt. xi. 13, 14.) The street shall be built again, dnd the wall, even in troublous times.) When the Jews were sorely assaulted by their adversaries, who did all they could to hinder them from rebuilding the city, and fortifying it with a new wall. (See Nchem. iv. 7, &c. vi. 15.) These words, taken in their obvious sense, plainly fix the date of this prophecy to the twentieth year of Artaxcrxes, who then gave Nehemiaha commission to repair the city^ and raise up the Walls and ramparts of it. (Sec Nehem. chap. ii. — iv. compared with Ecclus. xlix. 13.) Before which time the Jews, that returned from’ captivity, lived in the cities where their inheritance lay. (See Ezraii. 70. Nehem. vii. 4.) <c The word haruts, translated wall, properly signifies the circuit bounding out the limits of the city, whereon the wall was built, and anciently used to be marked out with a plough making a furrow round about," as Mr. Mede observes; (Works, p. 700.) and by rechob, the street, or broad place, he understands the area, or plat of ground whereon the city was to be built: or else we may suppose the singular put for the plural, an cnallagc very common in Scripture. Ver. 2G. And after threescore and two weeks shall Messiah be cut off.] Or, After those threescore and two weeks — for the he prefixed to the word shebunim, is emphatical, as the grammarians express it. The common interpretation of the word is, that in the seventieth or last week the Messiah should be put to death. The Hebrew verb here translated ait off, is by the Jewish rabbins interpreted of a death inflicted by the sentence of a judge, which sense they confirm by the use of it in a parallel place, Lev. xvii. 14. to which wc may addlSam.xxviii. 9. Our Saviour 1 plainly refers to this text, among others, Luke xxiv. 26. 46 Bishop Lloyd, who makes a break between the sixtynine weeks and the seventieth, supposes the sixty-nine to expire in May, A. D/32. which whs the year before our Saviour’s passion.-In correspondence with this prophecy, our Lord could not survive a whole year after the sixtynine weeks were expired: nor did he: but since he was to be cut off at the Passover, himself being the true paschal Lamb, he died in the following year in the month Nisan, answering to. our April, the very same day and hour that the paschal lamb was wont to be killed. (See the Chronological Tables abovementioned.) But not for himself] Tlie jitst suffering for the unjust, 1 Pet. iii. 18. The Vulgar Latin renders the words to this sense, And the people that deny him shall be no longer his. The Hebrew phrase is used in the same sense, xi.17. Job xxxix. 16. To confirm this interpretation, we are to suppose the word people, which follows, to be understood here, and may with Bishop Lloyd translate this and the following sentence thus: And the people that deny him shall be no longer his, but the Prince’s (L e. the Messiah’s, ver. 25.) future people shall destroy, &c. And then the. Jews will properly be cabled Lo-ammi, not my people, Hos. i. 9.r But the people of the prince that shall come.] The Romans, under the conduct of Vespasian and his son Titus, who were the generals in that war, and both of them dignified with the title of Prince or Caesar. Bishop Lloyd corrects the common translation thus, The Prince’s (i. e. the Messiah’s) future people: the Hebrew word haba, as the Greek Ipxofxtvog, which answers it, often signifying, the future, or that which is to come. (See Isa. xxvii. 6. xliv. 7.Mark>x. 30. Rev. i. 4.) This people that learned prelate understands to be the Romans and their empire, which was the seat of the Christian church. So when our Saviour tells us, that before the end of the Jewish nation come, the gospel shall be preached in all the world, Matt. xxiv. 14. and St. Paul speaks to the same purpose, Rom. x. 16. Coloss. i. 6. 23. wc are there to understand the world of the extent of the Roman empire. And our Lord, speaking of the final destruction of the Jewish nation by the Romans, exprcsseth it by sending forth his armies to destroy those murderers, and burn up their city: (Matt. xxii. 7.) which exactly agrees with the words here following. Shall destroy the city and the sanctuary.] After that the Romans had burnt both city and sanctuary, they so entirely destroyed them, that it could scarce be perceived the place had ever been inhabited, as Josephus relates (de Bcllo, lib. vii. cap. 1. edit. Hudson): and the Jews, relate that a plough was drawn over the ground where they both stood: (see Dr. Lightfoot upon Matt. xxiv. 2.) which were evident accomplishments of our Saviour’s prediction, that one stone should not stand upon another, with respect either to the city, (Luke xix. 44.) or to the sanctuary, (Matt. xxiii. 38. xxiv. 2.). And the end thereof shall be with a flood.] The desolations made by an army arc often compared to the inundations of a flood, whose violence nothing is able to withstand. (Compare xi. 10. Isa. viii. 7, 8.) And unto the end of the war desolations are determined.] Or, decreed. That war shall make an utter destruction both of the city and the nation.

Daniel 9:27

And he shall confirm the covenant with many for one week. The former part of the verse may be literally