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Selected Verse: Daniel 9:26 - Strong Concordance
| Verse |
Translation |
Text |
| Da 9:26 |
Strong Concordance |
And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782]. |
| |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
after threescore and two weeks--rather, the threescore and two weeks. In this verse, and in Dan 9:27, Messiah is made the prominent subject, while the fate of the city and sanctuary are secondary, being mentioned only in the second halves of the verses. Messiah appears in a twofold aspect, salvation to believers, judgment on unbelievers (Luk 2:34; compare Mal 3:1-6; Mal 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Mat 21:37-41; Mat 23:37-38; Luk 21:20-24; Luk 23:28-31). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem.
not for himself--rather, "there shall be nothing to Him" [HENGSTENBERG]; not that the real object of His first coming (His spiritual kingdom) should be frustrated; but the earthly kingdom anticipated by the Jews should, for the present, come to naught, and not then be realized. TREGELLES refers the title, "the Prince" (Dan 9:25), to the time of His entering Jerusalem on an ass's colt, His only appearance as a king, and six days afterwards put to death as "King of the Jews."
the people of the prince--the Romans, led by Titus, the representative of the world power, ultimately to be transferred to Messiah, and so called by Messiah's title, "the Prince"; as also because sent by Him, as His instrument of judgment (Mat 22:7).
end thereof--of the sanctuary. TREGELLES takes it, "the end of the Prince," the last head of the Roman power, Antichrist.
with a flood--namely, of war (Psa 90:5; Isa 8:7-8; Isa 28:18). Implying the completeness of the catastrophe, "not one stone left on another."
unto the end of the war--rather, "unto the end there is war."
determined--by God's decree (Isa 10:23; Isa 28:22). |
| Notes on the Bible, by Albert Barnes, [1834] |
And after threescore and two weeks - After the completion of the last period of four hundred and thirty-four years. The angel had shown in the previous verse what would be the characteristic of the first period of "seven weeks" - that during that time the wall and the street would be built in circumstances of general distress and anxiety, and he now proceeds to state what would occur in relation to the remaining sixty-two weeks. The particular thing which would characterize that period would be, that the Messiah would be cut off, and that the series of events would commence which would terminate in the destruction of the city and the temple. He does not say that this would be immediately on the termination of the sixty-two weeks, but he says that it would be "after" אחרי 'achărēy - "subsequent" to the close of that period. The word does not mean necessarily immediately, but it denotes what is to succeed - to follow - and would be well expressed by the word "afterward:" Gen 15:14; Gen 23:19; Gen 25:26, et al. See Gesenius, Lexicon The natural meaning here would be, that this would be the "next event" in the order of events to be reckoned; it would be that on which the prophetic eye would rest subsequent to the close of the period of sixty-two weeks. There are two circumstances in the prophecy itself which go to show that it is not meant that this would immediately follow:
(a) One is, that in the previous verse it is said that the "sixty-two weeks" would extend "unto the Messiah;" that is, either to his birth or to his manifestation as such; and it is not implied anywhere that he would be "cut off" at once on his appearing, nor is such a supposition reasonable, or one that would have been embraced by an ancient student of the prophecies;
(b) the other is, that, in the subsequent verse, it is expressly said that what he would accomplish in causing the oblation to cease would occur "in the midst of the week;" that is, of the remaining one week that would complete the seventy. This could not occur if he were to be "cut off" immediately at the close of the sixty-two weeks.
The careful student of this prophecy, therefore, would anticipate that the Messiah would appear at the close of the sixty-two weeks, and that he would continue during a part, at least, of the remaining one week before he would be cut off. This point could have been clearly made out from the prophecy before the Messiah came.
Shall Messiah - Notes, Dan 9:25.
Be cut off - The word used here (כרת kârath) means, properly, to cut, to cut off, as a part of a garment, Sa1 24:5 (6), 11 (12); a branch of a tree, Num 13:23; the prepuce, Exo 4:25; the head, Sa1 17:51; Sa1 5:4; to cut down trees, Deu 19:5; Isa 14:8; Isa 44:14; Jer 10:3; Jer 22:7. Then it means to cut off persons, to destroy, Deu 20:20; Jer 11:19; Gen 9:11; Psa 37:9; Pro 2:22; Pro 10:31, et al. scepe. The phrase, "that soul shall be cut off from his people," "from the midst of the people," "from Israel," "from the congregation," etc., occurs frequently in the Scriptures (compare Gen 17:14; Lev 7:20-21; Num 15:30; Num 19:13, Num 19:20; Exo 12:19, et al.), and denotes the punishment of death in general, without defining the manner. "It is never the punishment of exile." - Gesenius, Lexicon The proper notion or meaning here is, undoubtedly, that of being cut off by death, and would suggest the idea of a "violent" death, or a death by the agency of others.
It would apply to one who was assassinated, or murdered by a mob, or who was appointed to death by a judicial decree; or it might be applied to one who was cut down in battle, or by the pestilence, or by lightning, or by shipwreck, but it would not naturally or properly be applied to one who had lived out his days, and died a peaceful death. We always now connect with the word the idea of some unusual interposition, as when we speak of one who is cut down in middle life. The ancient translators understood it of a violent death. So the Latin "Vulgate, occidetur Christus;" Syriac, "the Messiah shall be slain," or put to death. It need not be here said that this phrase would find a complete fulfillment in the manner in which the Lord Jesus was put to death, nor that this is the very language in which it is proper now to describe the manner in which he was removed. He was cut off by violence; by a judicial decree: by a mob; in the midst of his way, etc. If it should be admitted that the angel meant to describe the manner of his death, he could not have found a single word that would have better expressed it.
But not for himself - Margin, "and shall have nothing." This phrase has given rise to not a little discussion, and not a little diversity of opinion. The Latin Vulgate is, "et non erit ejus populus, qui eum negaturus est" - "and they shall not be his people who shall deny him." Theodotion (in the Septuagint), καὶ κρίμα οὐκ ἔστιν ἐν ἀυτῷ kai krima ouk estin en autō - "and there is no crime in him." Syriac, "And it is not with him." The Hebrew is לו ואין ve'ēyn lô - and the interpretation turns on the meaning of the word אין 'ēyn. Hengstenberg maintains that it is never used in the sense of לא lo' (not), but that it always conveys the idea of "nothing," or "non-existence," and that the meaning here is, that, then, "there was nothing to him;" that is, that he ceased to have authority and power, as in the cutting off of a prince or ruler whose power comes to an end.
Accordingly he renders it, "and is not to him;" that is, his dominion, authority, or power over the covenant people as an anointed prince, would cease when he was cut off, and another one would come and desolate the sanctuary, and take possession. Bertholdt renders it, Ohne Nachfolger von den Seinigen zu haben - "without any successors of his own " - meaning that his family, or that the dynasty would be cut off, or would end with him. He maintains that the whole phrase denotes "a sudden and an unexpected death," and that it here means that he would have no successor of his own family. He applies it to Alexander the Great. Lengerke renders it, Und nicht ist vorhanden, der ihm, angehoret - and explains the whole to mean, "The anointed one (as the lawful king) shall be cut off, but it shall not then be one who belongs to his family (to wit, upon the throne), but a Prince shall come to whom the crown did not belong, to whom the name anointed could not properly belong."
Maurer explains it, "There shall be to him no successor or lawful heir." Prof. Stuart renders it, "One shall be cut off, and there shall be none for it" (the people). C. B. Michaelis, "and not to be will be his lot." Jacch. and Hitzig, "and no one remained to him." Rosch, "and no one was present for him." Our translation - "but not for himself" - was undoubtedly adopted from the common view of the atonement - that the Messiah did not die for himself, but that his life was given as a ransom for others. There can be no doubt of that fact to those who hold the common doctrine of the atonement, and yet it maybe doubted whether the translators did not undesignedly allow their views of the atonement to shape the interpretation of this passage, and whether it can be fairly made out from the Hebrew. The ordinary meaning of the Hebrew word אין 'ēyn is, undoubtedly, "nothing, emptiness" - in the sense of there being nothing (see Gesenius, Lexicon); and, thus applied, the sense here would be, that after he was cut off, or in consequence of his being cut off, what he before possessed would cease, or there would be "nothing" to him; that is, either his life would cease, or his dominion would cease, or he would be cut off as the Prince - the Messiah. This interpretation appears to be confirmed by what is immediately said, that another would come and would destroy the city and the sanctuary, or that the possession would pass into his bands.
It seems probable to me that this is the fair interpretation. The Messiah would come as a "Prince." It might be expected that he would come to rule - to set up a kingdom. But he would be suddenly cut off by a violent death. The anticipated dominion over the people as a prince would not be set up. It would not pertain to him. Thus suddenly cut off, the expectations of such a rule would be disappointed and blasted. He would in fact set up no such dominion as might naturally be expected of an anointed prince; he would have no successor; the dynasty would not remain in his hands or his family, and soon the people of a foreign prince would come and would sweep all away. This interpretation does not suppose that the real object of his coming would be thwarted, or that he would not set up a kingdom in accordance with the prediction properly explained, but that such a kingdom as would be expected by the people would not be set up.
He would be cut off soon after he came, and the anticipated dominion would not pertain to him, or there would be "nothing" of it found in him, and soon after a foreign prince would come and destroy the city and the sanctuary. This interpretation, indeed, will take this passage away as a proof-text of the doctrine of the atonement, or as affirming the design of the death of the Messiah, but it furnishes a meaning as much in accordance with the general strain of the prophecy, and with the facts in the work of the Messiah. For it was a natural expectation that when he came he would set up a kingdom - a temporal reign - and this expectation was extensively cherished among the people. He was, however, soon cut off, and all such hopes at once perished in the minds of his true followers (compare Luk 24:21), and in the minds of the multitudes who, though not his true followers, began to inquire whether he might not be the predicted Messiah - the Prince to sit on the throne of David. But of such an anticipated dominion or rule, there was "nothing" to him.
All these expectations were blighted by his sudden death, and soon, instead of his delivering the nation from bondage and setting up a visible kingdom, a foreign prince would come with his forces and would sweep away everything. Whether this would be the interpretation affixed to these words before the advent of the Messiah cannot now be determined. We have few remains of the methods in which the Hebrews interpreted the ancient prophecies, and we may readily suppose that they would not be disposed to embrace an exposition which would show them that the reign of the Messiah, as they anticipated it, would not occur, but that almost as soon as he appeared, he would be put to death, and the dominion pass away, and the nation be subjected to the ravages of a foreign power. "And the people of the prince that shall come." Margin, "And they (the Jews) shall be no more his people; or, the Prince's (Messiah's) future people." This seems to be rather an explanation of the meaning, than a translation of the Hebrew. The literal rendering would be, "and the city, and the sanctuary, the people of a prince that comes, shall lay waste." On the general supposition that this whole passage refers to the Messiah and his time, the language used here is not difficult of interpretation, and denotes with undoubted accuracy the events that soon followed the "cutting off" of the Messiah. The word "people" (עם ‛am) is a word that may well be applied to subjects or armies - such a people as an invading prince or warrior would lead with him for purposes of conquest. It denotes properly
(a) a people, or tribe, or race in general; and then
(b) the people as opposed to kings, princes, rulers (compare λαός laos, the people as opposed to chiefs in Homer, Iliad ii. 365, xiii. 108, xxiv. 28): and then as soldiers, Jdg 5:2. Hence, it may be applied, as it would be understood to be here, to the soldiers of the prince that should come.
Of the prince that shall come - The word "prince" here (נגיד nāgı̂yd) is the same which occurs in Dan 9:25, "Messiah the prince." It is clear, however, that another prince is meant here, for
(a) it is just said that that prince - the Messiah - would be "cut off," and this clearly refers to one that was to follow;
(b) the phrase "that is to come" (הבא habbâ') would also imply this.
It would naturally suggest the idea that he would come from abroad, or that he would be a foreign prince - for he would "come" for the purposes of destruction. No one can fail to see the applicability of this to the destruction of Jerusalem by the Roman power, after the Lord Jesus was put to death. If that was the design of the prophecy, or if it be admitted that the prophecy contemplated that, the language could not have been better chosen, or the prediction more exact. No one can reasonably doubt that, if the ancient Hebrews had understood the former part of the prophecy, as meaning that the true Messiah would be put to death soon after his appearing, they could not fail to anticipate that a foreign prince would soon come and lay waste their city and sanctuary.
Shall destroy the city and the sanctuary - The "holy place" - the temple. This is the termination of the prophecy. It begins with the command to "rebuild and restore" the city, and ends with its destruction. The time is not fixed, nor is there in the prophecy any direct intimation when it would occur, unless it be found in the general declaration in Dan 9:24, that "seventy weeks were determined upon the people and the city." The whole scope of the prophecy, however, would lead to the supposition that this was soon to occur after the Messiah should be "cut off." The series of events under the Romans which led to the destruction of the city and temple, in fact, began very soon after the death of the Lord Jesus, and ceased only when the temple was wholly demolished, and the city was rased to its foundations.
And the end thereof - Hebrew, "its end," or "his end" - קצו qı̂tsô. It is not certain as to what the word "it" (ו ô) here refers. It may be either the end of the city, or of the prince, or of the prophecy, so far as the grammatical construction is concerned. As the principal and immediate subject of the prophecy, however, is the city, it is more natural to refer it to that. Hengstenberg renders it, "it will end," supposing, with Vitringa, that it refers to the subject of the discourse: "the thing - the whole affair - all that is here predicted in this series of events - will end with a flood." This accords well with the whole design of the prophecy.
With a flood - בשׁטף basheṭeph. That is, it shall be like an overflowing flood. The word used here means a "gushing, outpouring," as of rain, Job 38:25; of a torrent, Pro 27:4; an overflowing, inundation, flood, Psa 32:6; Nah 1:8. Hence, it would appropriately denote the ravages of an army, sweeping everything away. It would be like a sudden inundation, carrying everything before it. No one can doubt that this language is applicable in every respect to the desolations brought upon Jerusalem by the Roman armies.
And unto the end of the war desolations are determined - Margin, "it shall be cut off by desolations." Hengstenberg renders this, "and unto the end is war, a decree of ruins." So Lengerke - and his aufs Ende Krieg und Beschluss der Wusten. Bertholdt renders it, "and the great desolations shall continue unto the end of the war." The Latin Vulgate renders it, et post finem belli statuta desolatio - "and after the end of the war desolation is determined." Prof. Stuart translates it, "and unto the end shall be war, a decreed measure of desolations." The literal meaning of the passage is, "and unto the end of the war desolations are decreed," or determined. The word rendered "determined" (חרץ chârats) means, properly, to cut, cut in, engrave; then to decide, to determine, to decree, to pass sentence. See the notes at Dan 9:24. Here the meaning naturally is, that such desolations were settled or determined as by a decree or purpose. There was something which made them certain; that is, it was a part of the great plan here referred to in the vision of the seventy weeks, that there should be such desolations extending through the war. The things which would, therefore, be anticipated from this passage would be,
(a) that there would be war. This is implied also in the assurance that the people of a foreign prince would come and take the city.
(b) That this war would be of a "desolating" character, or that it would in a remarkable manner extend and spread ruin over the land. All wars are thus characterized; but it would seem that this would do it in a remarkable manner.
(c) That these desolations would extend through the war, or to its close. There would be no intermission; no cessation. It is hardly necessary to say that this was, in fact, precisely the character of the war which the Romans waged with the Jews after the death of the Saviour, and which ended in the destruction of the city and temple; the overthrow of the whole Hebrew polity; and the removal of great numbers of the people to a distant and perpetual captivity. No war, perhaps, has been in its progress more marked by desolation; in none has the purpose of destruction been more perseveringly manifested to its very close. The "language" here, indeed, might apply to many wars - in a certain sense to all wars; to none, however, would it be more appropriate than to the wars of the Romans with the Jews. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
After the threescore and two weeks, i.e., in the seventieth שׁבוּע, shall the Messiah be cut off. - From the אחרי (after) it does not with certainty follow that the "cutting off" of the Maschiach falls wholly in the beginning of the seventieth week, but only that the "cutting off" shall constitute the first great event of this week, and that those things which are mentioned in the remaining part of the verse shall then follow. The complete designation of the time of the "cutting off" can only be found from the whole contents of Dan 9:26, Dan 9:27. נכרת, from כּרּת, to hew down, to fell, to cut to pieces, signifies to be rooted up, destroyed, annihilated, and denotes generally a violent kind of death, though not always, but only the uprooting from among the living, or from the congregation, and is therefore the usual expression for the destruction of the ungodly - e.g., Psa 37:9; Pro 2:22 - without particularly designating the manner in which this is done. From יכּרת it cannot thus be strictly proved that this part of the verse announces the putting to death of an anointed one, or of the Messiah. Of the word Maschiach three possible interpretations have been given: 1. That the Maschiach Nagid of Dan 9:25, the Maschiach of Dan 9:26, and the Nagid of Dan 9:26, are three different persons; 2. that all the three expressions denote one and the same person; and 3. that the Maschiach Nagid of Dan 9:25 and the Maschiach of Dan 9:26 are the same person, and that the Nagid of Dan 9:26 is another and a different person. The first of these has been maintained by J. D. Michaelis, Jahn. Ebrard understands by all the three expressions the Messiah, and supposes that he is styled fully Maschiach Nagid in Dan 9:25 in order that His calling and His dignity (משׁיח), as well as His power and strength (נגיד), might be designated; in Dan 9:26, משׁיח, the anointed, where mention is made of His sufferings and His rejection; in Dan 9:26, נגיד, the prince, where reference is made to the judgment which He sends (by the Romans on apostate Jerusalem). But this view is refuted by the circumstance that הבּא (that is to come) follows נגיד, whereby the prince is represented as first coming, as well as by the circumstance that הבּא נגיד, who destroys the city and the sanctuary, whose end shall be with a flood, consequently cannot be the Messiah, but is the enemy of the people and kingdom of God, who shall arise (Dan 7:24-25) in the last time. But if in Dan 9:26 the Nagid is different from the Maschiach, then both also appear to be different from the Maschiach Nagid of Dan 9:25. The circumstance that in Dan 9:26 משׁיח has neither the article nor the addition נגיד following it, appears to be in favour of this opinion. The absence of the one as well as the other denotes that משׁיח, after that which is said of Him, in consideration of the connection of the words, needs no more special description. If we observe that the destruction of the city and the sanctuary is so connected with the Maschiach that we must consider this as the immediate or first consequence of the cutting off of the Maschiach, and that the destruction shall be brought about by a Nagid, then by Maschiach we can understand neither a secular prince or king nor simply a high priest, but only an anointed one who stands in such a relation to the city and sanctuary, that with his being "cut off" the city and the sanctuary lose not only their protection and their protector, but the sanctuary also loses, at the same time, its character as the sanctuary, which the Maschiach had given to it. This is suitable to no Jewish high priest, but only to the Messias whom Jehovah anointed to be a Priest-King after the order of Melchizedek, and placed as Lord over Zion, His holy hill. We agree therefore with Hvernick, Hengstenberg, Auberlen, and Kliefoth, who regard the Maschiach of this verse as identical with the Maschiach Nagid of Dan 9:25, as Christ, who in the fullest sense of the word is the Anointed; and we hope to establish this view more fully in the following exposition of the historical reference of this word of the angel.
But by this explanation of the משׁיח we are not authorized to regard the word יכּרת as necessarily pointing to the death of the Messias, the crucifixion of Christ, since יכּרת, as above shown, does not necessarily denote a violent death. The right interpretation of this word depends on the explanation of the words לו ואין which follow - words which are very differently interpreted by critics. The supposition is grammatically inadmissible that לו אין = איננּוּ (Michaelis, Hitzig), although the lxx in the Codex Chisianus have translated them by καὶ οὐκ ἔσται; and in general all those interpretations which identify אין with לא, as e.g., et non sibi, and not for himself (Vitringa, Rosenmller, Hvernick, and others). For אין is never interchanged with לא, but is so distinguished from it that לא, non, is negation purely, while אין, "it is not," denies the existence of the thing; cf. Hengstenberg's Christol. iii. p. 81f., where all the passages which Gesenius refers to as exemplifying this exchange are examined and rightly explained, proving that אין is never used in the sense of לא. Still less is לו to be taken in the sense of לו (<) אשׁר, "there shall not then be one who (belongs) to him;" for although the pronomen relat. may be wanting in short sentences, yet that can be only in such as contain a subject to which it can refer. But in the אין no subject is contained, but only the non-existence is declared; it cannot be said: no one is, or nothing is. In all passages where it is thus rightly translated a participle follows, in which the personal or actual subject is contained, of which the non-existence is predicated. לו (<) אין without anything following is elliptical, and the subject which is not, which will not be, is to be learned from the context or from the matter itself. The missing subject here cannot be משׁיח, because לו points back to משׁיח; nor can it be עם, people (Vulg., Grotius), or a descendant (Wieseler), or a follower (Auberlen), because all these words are destitute of any support from the context, and are brought forward arbitrarily. Since that which "is not to Him" is not named, we must thus read the expression in its undefined universality: it is not to Him, viz., that which He must have, to be the Maschiach. We are not by this to think merely of dominion, people, sanctuary, but generally of the place which He as Maschiach has had, or should have, among His people and in the sanctuary, but, by His being "cut off," is lost. This interpretation is of great importance in guiding to a correct rendering of יכּרת; for it shows that יכּרת does not denote the putting to death, or cutting off of existence, but only the annihilation of His place as Maschiach among His people and in His kingdom. For if after His "cutting off" He has not what He should have, it is clear that annihilation does not apply to Him personally, but only that He has lost His place and function as the Maschiach.
(Note: Kranichfeld quite appropriately compares the strong expression יכּרת with "the equally strong יבלּא (shall wear out) in Dan 7:25, spoken of that which shall befall the saints on the part of the enemy of God in the last great war. As by this latter expression destruction in the sense of complete annihilation cannot be meant, since the saints personally exist after the catastrophe (cf. Dan 9:27, Dan 9:22, Dan 9:18), so also by this expression here (יכּרת) we are not to understand annihilation.")
In consequence of the cutting off of the משׁיח destruction falls upon the city and the sanctuary. This proceeds from the people of the prince who comes. ישׁחית, to destroy, to ruin, is used, it is true, of the desolating of countries, but predicated of a city and sanctuary it means to overthrow; cf. e.g., Gen 19:13., where it is used of the destruction of Sodom; and even in the case of countries the השׁחית consists in the destruction of men and cattle; cf. Jer 36:29.
The meaning of הבּא נגיד עם depends chiefly on the interpretation of the הבּא. This we cannot, with Ebrard, refer to עם. Naturally it is connected with נגיד, not only according to the order of the words, but in reality, since in the following verse (Dan 9:27) the people are no longer spoken of, but only the actions and proceedings of the prince are described. הבּא does not mean qui succedit (Roesch, Maurer), but is frequently used by Daniel of a hostile coming; cf. Dan 1:1; Dan 11:10,Dan 11:13, Dan 11:15. But in this sense הבּא appears to be superfluous, since it is self-evident that the prince, if he will destroy Jerusalem, must come or draw near. One also must not say that הבּא designates the prince as one who was to come (ἐρχόμενος), since from the expression "coming days," as meaning "future days," it does not follow that a "coming prince" is a "future prince." The הבּא with the article: "he who comes, or will come," denotes much rather the נגיד (which is without the article) as such an one whose coming is known, of whom Daniel has heard that he will come to destroy the people of God. But in the earlier revelations Daniel heard of two princes who shall bring destruction on his people: in Dan 7:8, Dan 7:24., of Antichrist; and in Dan 8:9., 23ff., of Antiochus. To one of these the הבּא points. Which of the two is meant must be gathered from the connection, and this excludes the reference to Antiochus, and necessitates our thinking of the Antichrist.
In the following clause: "and his end with the flood," the suffix refers simply to the hostile Nagid, whose end is here emphatically placed over against his coming (Kran., Hofm., Kliefoth). Preconceived views as to the historical interpretation of the prophecy lie at the foundation of all other references. The Messianic interpreters, who find in the words a prophecy of the destruction of Jerusalem by the Romans, and thus understand by the Nagid Titus, cannot apply the suffix to Nagid. M. Geier, Hvernick, and others, therefore, refer it (the suffix) to the city and the sanctuary; but that is grammatically inadmissible, since העיר (the city) is gen faem. Aub. and others refer it, therefore, merely to the sanctuary; but the separation of the city from the sanctuary is quite arbitrary. Vitringa, C. B. Michaelis, Hgstb., interpret the suffix as neuter, and refer it to ישׁחית (shall destroy), or, more correctly, to the idea of destroying comprehended in it, for they understand שׁטף of a warlike overflowing flood: "and the end of it shall be (or: it shall end) in the flood." On the other hand, v. Lengerke and Kliefoth have rightly objected to this view. "This reference of the suffix," they say, "is inadmissibly harsh; the author must have written erroneously, since he suggested the reference of the suffix to עם or to נגיד. One cannot think of what is meant by the end of the destruction, since the destruction itself is the end; a flood may, it is true, be an emblem of a warlike invasion of a country, but it never signifies the warlike march, the expedition." There thus remains nothing else than to apply the suffix to the Nagid, the prince. קץ can accordingly only denote the destruction of the prince. Hitzig's interpretation, that קצּו is the result of his coming, refutes itself.
In בּשׁטף the article is to be observed, by which alone such interpretations as "in an overflowing" (Ros., Roed., and others), "vi quadam ineluctabili oppressus" (Steudel, Maurer), "like an overflowing," and the like, are proved to be verbally inadmissible. The article shows that a definite and well-known overflowing is meant. שׁטף, "overflowing," may be the emblem of an army spreading itself over the land, as in Dan 11:10,Dan 11:22, Dan 11:26; Isa 8:8, or the emblem of a judgment desolating or destroying a city, country, or people; cf. Psa 32:6; Nah 1:8; Pro 27:4; Psa 90:5. The first of these interpretations would give this meaning: The prince shall find his end in his warlike expedition; and the article in בּשׁטף would refer back to הבּא. This interpretation is indeed quite possible, but not very probable, because שׁטף would then be the overflowing which was caused by the hostile prince or his coming, and the thought would be this, that he should perish in it. But this agrees neither with the following clause, that war should be to the end, nor with Dan 7:21, Dan 7:26, according to which the enemy of God holds the superiority till he is destroyed by the judgment of God. Accordingly, we agree with Wieseler, Hofmann, Kranichfeld, and Kliefoth in adopting the other interpretation of שׁטף, flood, as the figure of the desolating judgment of God, and explain the article as an allusion to the flood which overwhelmed Pharaoh and his host. Besides, the whole passage is, with Maurer and Klief., to be regarded as a relative clause, and to be connected with הבּא: the people of a prince who shall come and find his destruction in the flood.
This verse (Dan 9:26) contains a third statement, which adds a new element to the preceding. Rosenmller, Ewald, Hofm., and others connect these into one passage, thus: and to the end of the war a decree of desolations continues. But although קץ, grammatically considered, is the stat. constr., and might be connected with מלחמה (war), yet this is opposed by the circumstance, that in the preceding sentence no mention is expressly made of war; and that if the war which consisted in the destruction of the city should be meant, then מלחמה ought to have the article. From these reasons we agree with the majority of interpreters in regarding מלחמה as the predicate of the passage: "and to the end is war;" but we cannot refer קץ, with Wieseler, to the end of the prince, or, with Hv. and Aub., to the end of the city, because קץ has neither a suffix nor an article. According to the just remark of Hitzig, קץ without any limitation is the end generally, the end of the period in progress, the seventy שׁבעים, and corresponds to סופא עד in Dan 7:26, to the end of all things, Dan 12:13 (Klief.). To the end war shall be = war shall continue during the whole of the last שׁבוּע.
The remaining words, שׁממות נחרצת, form an apposition to מלחמה, notwithstanding the objection by Kliefoth, that since desolations are a consequence of the war, the words cannot be regarded as in apposition. For we do not understand why in abbreviated statements the effect cannot be placed in the form of an apposition to the cause. The objection also overlooks the word נחרצת. If desolations are the effect of the war, yet not the decree of the desolations, which can go before the war or can be formed during the war. שׁממות denotes desolation not in an active, but in a passive sense: laid waste, desolated. נחרצת, that which is determined, the irrevocably decreed; therefore used of divine decrees, and that of decrees with reference to the infliction of punishment; cf. Dan 9:27; Dan 11:36; Isa 10:23; Isa 28:22. Ewald is quite in error when he says that it means "the decision regarding the fearful deeds, the divine decision as it embodies itself in the judgments (Dan 7:11.) on the world on account of such fearful actions and desolations," because שׁממות has not the active meaning. Auberlen weakens its force when he renders it "decreed desolations." "That which is decreed of desolations" is also not a fixed, limited, measured degree of desolations (Hofm., Klief.); for in the word there does not lie so much the idea of limitation to a definite degree, as much rather the idea of the absolute decision, as the connection with כלה in Dan 9:27, as well as in the two passages from Isaiah above referred to, shows. The thought is therefore this: "Till the end war will be, for desolations are irrevocably determined by God." Since שׁממות has nothing qualifying it, we may not limit the "decree of desolations" to the laying waste of the city and the sanctuary, but under it there are to be included the desolations which the fall of the prince who destroys the city and the sanctuary shall bring along with it. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| And after - After the seven and the sixty two that followed them. Not for himself - But for our sakes, and for our salvation. And the people - The Romans under the conduct of Titus. Determined - God hath decreed to destroy that place and people, by the miseries and desolations of war. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| And the people of the prince that shall come shall destroy the city and the sanctuary - By the "prince" Titus, the son of Vespasian, is plainly intended; and "the people of that prince" are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, הקדש hakkodesh, the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war. |
22 Now therefore be ye not mockers [03887], lest your bands [04147] be made strong [02388]: for I have heard [08085] from the Lord [0136] GOD [03069] of hosts [06635] a consumption [03617], even determined [02782] upon the whole earth [0776].
23 For the Lord [0136] GOD [03069] of hosts [06635] shall make [06213] a consumption [03617], even determined [02782], in the midst [07130] of all the land [0776].
18 And your covenant [01285] with death [04194] shall be disannulled [03722], and your agreement [02380] with hell [07585] shall not stand [06965]; when the overflowing [07857] scourge [07752] shall pass through [05674], then ye shall be trodden down [04823] by it.
7 Now therefore, behold, the Lord [0136] bringeth up [05927] upon them the waters [04325] of the river [05104], strong [06099] and many [07227], even the king [04428] of Assyria [0804], and all his glory [03519]: and he shall come up [05927] over all his channels [0650], and go over [01980] all his banks [01415]:
8 And he shall pass [02498] through Judah [03063]; he shall overflow [07857] and go over [05674], he shall reach [05060] even to the neck [06677]; and the stretching out [04298] of his wings [03671] shall fill [04393] the breadth [07341] of thy land [0776], O Immanuel [06005] [0410].
5 Thou carriest them away as with a flood [02229]; they are as a sleep [08142]: in the morning [01242] they are like grass [02682] which groweth up [02498].
7 But [1161] when the king [935] heard [191] thereof, he was wroth [3710]: and [2532] he sent forth [3992] his [846] armies [4753], and destroyed [622] those [1565] murderers [5406], and [2532] burned up [1714] their [846] city [4172].
25 Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
28 But [1161] Jesus [2424] turning [4762] unto [4314] them [846] said [2036], Daughters [2364] of Jerusalem [2419], weep [2799] not [3361] for [1909] me [1691], but [4133] weep [2799] for [1909] yourselves [1438], and [2532] for [1909] your [5216] children [5043].
29 For [3754], behold [2400], the days [2250] are coming [2064], in [1722] the which [3739] they shall say [2046], Blessed [3107] are the barren [4723], and [2532] the wombs [2836] that [3739] never [3756] bare [1080], and [2532] the paps [3149] which [3739] never [3756] gave suck [2337].
30 Then [5119] shall they begin [756] to say [3004] to the mountains [3735], Fall [4098] on [1909] us [2248]; and [2532] to the hills [1015], Cover [2572] us [2248].
31 For [3754] if [1487] they do [4160] these things [5023] in [1722] a green [5200] tree [3586], what [5101] shall be done [1096] in [1722] the dry [3584]?
20 And [1161] when [3752] ye shall see [1492] Jerusalem [2419] compassed [2944] with [5259] armies [4760], then [5119] know [1097] that [3754] the desolation [2050] thereof [846] is nigh [1448].
21 Then [5119] let them [5343] which are in [1722] Judaea [2449] flee [5343] to [1519] the mountains [3735]; and [2532] let them [1633] which are in [1722] the midst [3319] of it [846] depart out [1633]; and [2532] let [1525] not [3361] them that are in [1722] the countries [5561] enter [1525] thereinto [1519] [846].
22 For [3754] these [3778] be [1526] the days [2250] of vengeance [1557], that all things [3956] which [3588] are written [1125] may be fulfilled [4137].
23 But [1161] woe [3759] unto [1722] them that are with child [1064] [2192], and [2532] to them that give suck [2337], in [1722] those [1565] days [2250]! for [1063] there shall be [2071] great [3173] distress [318] in [1909] the land [1093], and [2532] wrath [3709] upon [1722] this [5129] people [2992].
24 And [2532] they shall fall [4098] by the edge [4750] of the sword [3162], and [2532] shall be led away captive [163] into [1519] all [3956] nations [1484]: and [2532] Jerusalem [2419] shall be [2071] trodden down [3961] of [5259] the Gentiles [1484], until [891] the times [2540] of the Gentiles [1484] be fulfilled [4137].
37 O Jerusalem [2419], Jerusalem [2419], thou that killest [615] the prophets [4396], and [2532] stonest [3036] them which are sent [649] unto [4314] thee [846], how often [4212] would I [2309] have gathered [1996] thy [4675] [3739] children [5043] together [1996], even as [5158] a hen [3733] gathereth [1996] her [1438] chickens [3556] under [5259] her wings [4420], and [2532] ye would [2309] not [3756]!
38 Behold [2400], your [5216] house [3624] is left [863] unto you [5213] desolate [2048].
37 But [1161] last of all [5305] he sent [649] unto [4314] them [846] his [846] son [5207], saying [3004], They will reverence [1788] my [3450] son [5207].
38 But [1161] when the husbandmen [1092] saw [1492] the son [5207], they said [2036] among [1722] themselves [1438], This [3778] is [2076] the heir [2818]; come [1205], let us kill [615] him [846], and [2532] let us seize [2722] on his [846] inheritance [2817].
39 And [2532] they caught [2983] him [846], and cast [1544] him out of [1854] the vineyard [290], and [2532] slew [615] him.
40 When [3752] the lord [2962] therefore [3767] of the vineyard [290] cometh [2064], what [5101] will he do [4160] unto those [1565] husbandmen [1092]?
41 They say [3004] unto him [846], He will miserably [2560] destroy [622] those [846] wicked men [2556], and [2532] will let out [1554] his vineyard [290] unto other [243] husbandmen [1092], which [3748] shall render [591] him [846] the fruits [2590] in [1722] their [846] seasons [2540].
1 For, behold, the day [03117] cometh [0935], that shall burn [01197] as an oven [08574]; and all the proud [02086], yea, and all that do [06213] wickedly [07564], shall be stubble [07179]: and the day [03117] that cometh [0935] shall burn them up [03857], saith [0559] the LORD [03068] of hosts [06635], that it shall leave [05800] them neither root [08328] nor branch [06057].
2 But unto you that fear [03373] my name [08034] shall the Sun [08121] of righteousness [06666] arise [02224] with healing [04832] in his wings [03671]; and ye shall go forth [03318], and grow up [06335] as calves [05695] of the stall [04770].
3 And ye shall tread down [06072] the wicked [07563]; for they shall be ashes [0665] under the soles [03709] of your feet [07272] in the day [03117] that I shall do [06213] this, saith [0559] the LORD [03068] of hosts [06635].
1 Behold, I will send [07971] my messenger [04397], and he shall prepare [06437] the way [01870] before [06440] me: and the Lord [0113], whom ye seek [01245], shall suddenly [06597] come [0935] to his temple [01964], even the messenger [04397] of the covenant [01285], whom ye delight [02655] in: behold, he shall come [0935], saith [0559] the LORD [03068] of hosts [06635].
2 But who may abide [03557] the day [03117] of his coming [0935]? and who shall stand [05975] when he appeareth [07200]? for he is like a refiner's [06884] fire [0784], and like fullers [03526] ' soap [01287]:
3 And he shall sit [03427] as a refiner [06884] and purifier [02891] of silver [03701]: and he shall purify [02891] the sons [01121] of Levi [03878], and purge [02212] them as gold [02091] and silver [03701], that they may offer [05066] unto the LORD [03068] an offering [04503] in righteousness [06666].
4 Then shall the offering [04503] of Judah [03063] and Jerusalem [03389] be pleasant [06149] unto the LORD [03068], as in the days [03117] of old [05769], and as in former [06931] years [08141].
5 And I will come near [07126] to you to judgment [04941]; and I will be a swift [04116] witness [05707] against the sorcerers [03784], and against the adulterers [05003], and against false [08267] swearers [07650], and against those that oppress [06231] the hireling [07916] in his wages [07939], the widow [0490], and the fatherless [03490], and that turn aside [05186] the stranger [01616] from his right, and fear [03372] not me, saith [0559] the LORD [03068] of hosts [06635].
6 For I am the LORD [03068], I change [08138] not; therefore ye sons [01121] of Jacob [03290] are not consumed [03615].
34 And [2532] Simeon [4826] blessed [2127] them [846], and [2532] said [2036] unto [4314] Mary [3137] his [846] mother [3384], Behold [2400], this [3778] child is set [2749] for [1519] the fall [4431] and [2532] rising again [386] of many [4183] in [1722] Israel [2474]; and [2532] for [1519] a sign [4592] which shall be spoken against [483];
27 And he shall confirm [01396] the covenant [01285] with many [07227] for one [0259] week [07620]: and in the midst [02677] of the week [07620] he shall cause the sacrifice [02077] and the oblation [04503] to cease [07673], and for the overspreading [03671] of abominations [08251] he shall make it desolate [08074], even until the consummation [03617], and that determined [02782] shall be poured [05413] upon the desolate [08074].
24 Seventy [07657] weeks [07620] are determined [02852] upon thy people [05971] and upon thy holy [06944] city [05892], to finish [03607] the transgression [06588], and to make an end [08552] [02856] of sins [02403], and to make reconciliation [03722] for iniquity [05771], and to bring in [0935] everlasting [05769] righteousness [06664], and to seal up [02856] the vision [02377] and prophecy [05030], and to anoint [04886] the most [06944] Holy [06944].
8 But with an overrunning [05674] flood [07858] he will make [06213] an utter end [03617] of the place [04725] thereof, and darkness [02822] shall pursue [07291] his enemies [0341].
6 For this shall every one that is godly [02623] pray [06419] unto thee in a time [06256] when thou mayest be found [04672]: surely in the floods [07858] of great [07227] waters [04325] they shall not come nigh [05060] unto him.
4 Wrath [02534] is cruel [0395], and anger [0639] is outrageous [07858]; but who is able to stand [05975] before [06440] envy [07068]?
25 Who hath divided [06385] a watercourse [08585] for the overflowing of waters [07858], or a way [01870] for the lightning [02385] of thunder [06963];
24 Seventy [07657] weeks [07620] are determined [02852] upon thy people [05971] and upon thy holy [06944] city [05892], to finish [03607] the transgression [06588], and to make an end [08552] [02856] of sins [02403], and to make reconciliation [03722] for iniquity [05771], and to bring in [0935] everlasting [05769] righteousness [06664], and to seal up [02856] the vision [02377] and prophecy [05030], and to anoint [04886] the most [06944] Holy [06944].
25 Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
2 Praise [01288] ye the LORD [03068] for the avenging [06544] [06546] of Israel [03478], when the people [05971] willingly offered [05068] themselves.
21 But [1161] we [2249] trusted [1679] that [3754] it had been [2076] he [846] which should [3195] have redeemed [3084] Israel [2474]: and [235] beside [1065] [4862] all [3956] this [5125], to day [4594] is [71] the [5026] third [5154] day [2250] since [575] [3739] these things [5023] were done [1096].
19 Seven [07651] days [03117] shall there be no leaven [07603] found [04672] in your houses [01004]: for whosoever eateth [0398] that which is leavened [02556], even that soul [05315] shall be cut off [03772] from the congregation [05712] of Israel [03478], whether he be a stranger [01616], or born [0249] in the land [0776].
20 But the man [0376] that shall be unclean [02930], and shall not purify [02398] himself, that soul [05315] shall be cut off [03772] from among [08432] the congregation [06951], because he hath defiled [02930] the sanctuary [04720] of the LORD [03068]: the water [04325] of separation [05079] hath not been sprinkled [02236] upon him; he is unclean [02931].
13 Whosoever toucheth [05060] the dead [04191] body [05315] of any man [0120] that is dead [04191], and purifieth [02398] not himself, defileth [02930] the tabernacle [04908] of the LORD [03068]; and that soul [05315] shall be cut off [03772] from Israel [03478]: because the water [04325] of separation [05079] was not sprinkled [02236] upon him, he shall be unclean [02931]; his uncleanness [02932] is yet upon him.
30 But the soul [05315] that doeth [06213] ought presumptuously [07311] [03027], whether he be born in the land [0249], or a stranger [04480] [01616], the same reproacheth [01442] the LORD [03068]; and that soul [05315] shall be cut off [03772] from among [07130] his people [05971].
20 But the soul [05315] that eateth [0398] of the flesh [01320] of the sacrifice [02077] of peace offerings [08002], that pertain unto the LORD [03068], having his uncleanness [02932] upon him, even that soul [05315] shall be cut off [03772] from his people [05971].
21 Moreover the soul [05315] that shall touch [05060] any unclean [02932] thing, as the uncleanness [02932] of man [0120], or any unclean [02931] beast [0929], or any abominable [08263] unclean [02931] thing, and eat [0398] of the flesh [01320] of the sacrifice [02077] of peace offerings [08002], which pertain unto the LORD [03068], even that soul [05315] shall be cut off [03772] from his people [05971].
14 And the uncircumcised [06189] man child [02145] whose [0834] flesh [01320] of his foreskin [06190] is not circumcised [04135], that soul [05315] shall be cut off [03772] from his people [05971]; he hath broken [06565] my covenant [01285].
31 The mouth [06310] of the just [06662] bringeth forth [05107] wisdom [02451]: but the froward [08419] tongue [03956] shall be cut out [03772].
22 But the wicked [07563] shall be cut off [03772] from the earth [0776], and the transgressors [0898] shall be rooted out [05255] of it.
9 For evildoers [07489] shall be cut off [03772]: but those that wait [06960] upon the LORD [03068], they shall inherit [03423] the earth [0776].
11 And I will establish [06965] my covenant [01285] with you; neither shall all flesh [01320] be cut off [03772] any more by the waters [04325] of a flood [03999]; neither shall there any more be a flood [03999] to destroy [07843] the earth [0776].
19 But I was like a lamb [03532] or an ox [0441] that is brought [02986] to the slaughter [02873]; and I knew [03045] not that they had devised [02803] devices [04284] against me, saying, Let us destroy [07843] the tree [06086] with the fruit [03899] thereof, and let us cut him off [03772] from the land [0776] of the living [02416], that his name [08034] may be no more remembered [02142].
20 Only the trees [06086] which thou knowest [03045] that they be not trees [06086] for meat [03978], thou shalt destroy [07843] and cut them down [03772]; and thou shalt build [01129] bulwarks [04692] against the city [05892] that maketh [06213] war [04421] with thee, until it be subdued [03381].
7 And I will prepare [06942] destroyers [07843] against thee, every one [0376] with his weapons [03627]: and they shall cut down [03772] thy choice [04005] cedars [0730], and cast [05307] them into the fire [0784].
3 For the customs [02708] of the people [05971] are vain [01892]: for one cutteth [03772] a tree [06086] out of the forest [03293], the work [04639] of the hands [03027] of the workman [02796], with the axe [04621].
14 He heweth him down [03772] cedars [0730], and taketh [03947] the cypress [08645] and the oak [0437], which he strengtheneth [0553] for himself among the trees [06086] of the forest [03293]: he planteth [05193] an ash [0766], and the rain [01653] doth nourish [01431] it.
8 Yea, the fir trees [01265] rejoice [08055] at thee, and the cedars [0730] of Lebanon [03844], saying, Since thou art laid down [07901], no feller [03772] is come up [05927] against us.
5 As when a man goeth [0935] into the wood [03293] with his neighbour [07453] to hew [02404] wood [06086], and his hand [03027] fetcheth a stroke [05080] with the axe [01631] to cut down [03772] the tree [06086], and the head [01270] slippeth [05394] from the helve [06086], and lighteth [04672] upon his neighbour [07453], that he die [04191]; he shall flee [05127] unto one [0259] of those cities [05892], and live [02425]:
4 And when they arose early [07925] on the morrow [04283] morning [01242], behold, Dagon [01712] was fallen [05307] upon his face [06440] to the ground [0776] before [06440] the ark [0727] of the LORD [03068]; and the head [07218] of Dagon [01712] and both [08147] the palms [03709] of his hands [03027] were cut off [03772] upon the threshold [04670]; only the stump of Dagon [01712] was left [07604] to him.
51 Therefore David [01732] ran [07323], and stood [05975] upon the Philistine [06430], and took [03947] his sword [02719], and drew [08025] it out of the sheath [08593] thereof, and slew [04191] him, and cut off [03772] his head [07218] therewith. And when the Philistines [06430] saw [07200] their champion [01368] was dead [04191], they fled [05127].
25 Then Zipporah [06855] took [03947] a sharp stone [06864], and cut off [03772] the foreskin [06190] of her son [01121], and cast [05060] it at his feet [07272], and said [0559], Surely a bloody [01818] husband [02860] art thou to me.
23 And they came [0935] unto the brook [05158] of Eshcol [0812], and cut down [03772] from thence a branch [02156] with one [0259] cluster [0811] of grapes [06025], and they bare [05375] it between two [08147] upon a staff [04132]; and they brought of the pomegranates [07416], and of the figs [08384].
5 And it came to pass afterward [0310], that David's [01732] heart [03820] smote [05221] him, because he had cut off [03772] Saul's [07586] skirt [03671].
25 Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
26 And after [0310] that came [03318] his brother [0251] out [03318], and his hand [03027] took hold [0270] on Esau's [06215] heel [06119]; and his name [08034] was called [07121] Jacob [03290]: and Isaac [03327] was threescore [08346] years [08141] old [01121] when she bare [03205] them.
19 And after [0310] this [03651], Abraham [085] buried [06912] Sarah [08283] his wife [0802] in the cave [04631] of the field [07704] of Machpelah [04375] before [06440] Mamre [04471]: the same is Hebron [02275] in the land [0776] of Canaan [03667].
14 And also that nation [01471], whom they shall serve [05647], will I judge [01777]: and afterward [0310] [03651] shall they come out [03318] with great [01419] substance [07399].
27 And he shall confirm [01396] the covenant [01285] with many [07227] for one [0259] week [07620]: and in the midst [02677] of the week [07620] he shall cause the sacrifice [02077] and the oblation [04503] to cease [07673], and for the overspreading [03671] of abominations [08251] he shall make it desolate [08074], even until the consummation [03617], and that determined [02782] shall be poured [05413] upon the desolate [08074].
11 I beheld [01934] [02370] then [0116] because [04481] of the voice [07032] of the great [07260] words [04406] which the horn [07162] spake [04449]: I beheld [01934] [02370] even till [05705] the beast [02423] was slain [06992], and his body [01655] destroyed [07], and given [03052] to the burning [03346] flame [0785].
22 Now therefore be ye not mockers [03887], lest your bands [04147] be made strong [02388]: for I have heard [08085] from the Lord [0136] GOD [03069] of hosts [06635] a consumption [03617], even determined [02782] upon the whole earth [0776].
23 For the Lord [0136] GOD [03069] of hosts [06635] shall make [06213] a consumption [03617], even determined [02782], in the midst [07130] of all the land [0776].
36 And the king [04428] shall do [06213] according to his will [07522]; and he shall exalt [07311] himself, and magnify [01431] himself above every god [0410], and shall speak [01696] marvellous things [06381] against the God [0410] of gods [0410], and shall prosper [06743] till the indignation [02195] be accomplished [03615]: for that that is determined [02782] shall be done [06213].
27 And he shall confirm [01396] the covenant [01285] with many [07227] for one [0259] week [07620]: and in the midst [02677] of the week [07620] he shall cause the sacrifice [02077] and the oblation [04503] to cease [07673], and for the overspreading [03671] of abominations [08251] he shall make it desolate [08074], even until the consummation [03617], and that determined [02782] shall be poured [05413] upon the desolate [08074].
13 But go thou thy way [03212] till the end [07093] be: for thou shalt rest [05117], and stand [05975] in thy lot [01486] at the end [07093] of the days [03117].
26 But the judgment [01780] shall sit [03488], and they shall take away [05709] his dominion [07985], to consume [08046] and to destroy [07] it unto [05705] the end [05491].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
26 But the judgment [01780] shall sit [03488], and they shall take away [05709] his dominion [07985], to consume [08046] and to destroy [07] it unto [05705] the end [05491].
21 I beheld [01934] [02370], and the same [01797] horn [07162] made [05648] war [07129] with [05974] the saints [06922], and prevailed [03202] against them;
5 Thou carriest them away as with a flood [02229]; they are as a sleep [08142]: in the morning [01242] they are like grass [02682] which groweth up [02498].
4 Wrath [02534] is cruel [0395], and anger [0639] is outrageous [07858]; but who is able to stand [05975] before [06440] envy [07068]?
8 But with an overrunning [05674] flood [07858] he will make [06213] an utter end [03617] of the place [04725] thereof, and darkness [02822] shall pursue [07291] his enemies [0341].
6 For this shall every one that is godly [02623] pray [06419] unto thee in a time [06256] when thou mayest be found [04672]: surely in the floods [07858] of great [07227] waters [04325] they shall not come nigh [05060] unto him.
8 And he shall pass [02498] through Judah [03063]; he shall overflow [07857] and go over [05674], he shall reach [05060] even to the neck [06677]; and the stretching out [04298] of his wings [03671] shall fill [04393] the breadth [07341] of thy land [0776], O Immanuel [06005] [0410].
26 Yea, they that feed [0398] of the portion of his meat [06598] shall destroy [07665] him, and his army [02428] shall overflow [07857]: and many [07227] shall fall [05307] down slain [02491].
22 And with the arms [02220] of a flood [07858] shall they be overflown [07857] from before [06440] him, and shall be broken [07665]; yea, also the prince [05057] of the covenant [01285].
10 But his sons [01121] shall be stirred up [01624], and shall assemble [0622] a multitude [01995] of great [07227] forces [02428]: and one shall certainly [0935] come [0935], and overflow [07857], and pass through [05674]: then shall he return [07725], and be stirred up [01624], even to his fortress [04581].
9 And out of one [0259] of them came forth [03318] a little [04704] horn [07161], which waxed exceeding [03499] great [01431], toward the south [05045], and toward the east [04217], and toward the pleasant [06643] land.
24 And the ten [06236] horns [07162] out of [04481] this kingdom [04437] are ten [06236] kings [04430] that shall arise [06966]: and another [0321] shall rise [06966] after [0311] them; and he shall be diverse [08133] from [04481] the first [06933], and he shall subdue [08214] three [08532] kings [04430].
8 I considered [01934] [07920] the horns [07162], and, behold [0431], there came up [05559] among [0997] them another [0317] little [02192] horn [07162], before [06925] [04481] whom there were three [08532] of [04481] the first [06933] horns [07162] plucked up by the roots [06132]: and, behold [0431], in this [01668] horn [07162] were eyes [05870] like the eyes [05870] of man [0606], and a mouth [06433] speaking [04449] great things [07260].
15 So the king [04428] of the north [06828] shall come [0935], and cast up [08210] a mount [05550], and take [03920] the most fenced [04013] cities [05892]: and the arms [02220] of the south [05045] shall not withstand [05975], neither his chosen [04005] people [05971], neither shall there be any strength [03581] to withstand [05975].
13 For the king [04428] of the north [06828] shall return [07725], and shall set forth [05975] a multitude [01995] greater [07227] than the former [07223], and shall certainly [0935] come [0935] after [07093] certain [06256] years [08141] with a great [01419] army [02428] and with much [07227] riches [07399].
10 But his sons [01121] shall be stirred up [01624], and shall assemble [0622] a multitude [01995] of great [07227] forces [02428]: and one shall certainly [0935] come [0935], and overflow [07857], and pass through [05674]: then shall he return [07725], and be stirred up [01624], even to his fortress [04581].
1 In the third [07969] year [08141] of the reign [04438] of Jehoiakim [03079] king [04428] of Judah [03063] came [0935] Nebuchadnezzar [05019] king [04428] of Babylon [0894] unto Jerusalem [03389], and besieged [06696] it.
27 And he shall confirm [01396] the covenant [01285] with many [07227] for one [0259] week [07620]: and in the midst [02677] of the week [07620] he shall cause the sacrifice [02077] and the oblation [04503] to cease [07673], and for the overspreading [03671] of abominations [08251] he shall make it desolate [08074], even until the consummation [03617], and that determined [02782] shall be poured [05413] upon the desolate [08074].
29 And thou shalt say [0559] to Jehoiakim [03079] king [04428] of Judah [03063], Thus saith [0559] the LORD [03068]; Thou hast burned [08313] this roll [04039], saying [0559], Why hast thou written [03789] therein, saying [0559], The king [04428] of Babylon [0894] shall certainly [0935] come [0935] and destroy [07843] this land [0776], and shall cause to cease [07673] from thence man [0120] and beast [0929]?
13 For we [0587] will destroy [07843] [0853] this place [04725], because the cry of them [06818] is waxen great [01431] before [0854] the face [06440] of the LORD [03068]; and the LORD [03068] hath sent [07971] us to destroy [07843] it.
18 O my God [0430], incline [05186] thine ear [0241], and hear [08085]; open [06491] thine eyes [05869], and behold [07200] our desolations [08074], and the city [05892] which is called [07121] by thy name [08034]: for we do not present [05307] our supplications [08469] before [06440] thee for our righteousnesses [06666], but for thy great [07227] mercies [07356].
22 And he informed [0995] me, and talked [01696] with me, and said [0559], O Daniel [01840], I am now come forth [03318] to give thee skill [07919] and understanding [0998].
27 And he shall confirm [01396] the covenant [01285] with many [07227] for one [0259] week [07620]: and in the midst [02677] of the week [07620] he shall cause the sacrifice [02077] and the oblation [04503] to cease [07673], and for the overspreading [03671] of abominations [08251] he shall make it desolate [08074], even until the consummation [03617], and that determined [02782] shall be poured [05413] upon the desolate [08074].
25 And he shall speak [04449] great words [04406] against [06655] the most High [05943], and shall wear out [01080] the saints [06922] of the most High [05946], and think [05452] to change [08133] times [02166] and laws [01882]: and they shall be given [03052] into his hand [03028] until [05705] a time [05732] and times [05732] and the dividing [06387] of time [05732].
25 Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
25 Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
24 And the ten [06236] horns [07162] out of [04481] this kingdom [04437] are ten [06236] kings [04430] that shall arise [06966]: and another [0321] shall rise [06966] after [0311] them; and he shall be diverse [08133] from [04481] the first [06933], and he shall subdue [08214] three [08532] kings [04430].
25 And he shall speak [04449] great words [04406] against [06655] the most High [05943], and shall wear out [01080] the saints [06922] of the most High [05946], and think [05452] to change [08133] times [02166] and laws [01882]: and they shall be given [03052] into his hand [03028] until [05705] a time [05732] and times [05732] and the dividing [06387] of time [05732].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
25 Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
25 Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].
25 Know [03045] therefore and understand [07919], that from the going forth [04161] of the commandment [01697] to restore [07725] and to build [01129] Jerusalem [03389] unto the Messiah [04899] the Prince [05057] shall be seven [07651] weeks [07620], and threescore [08346] and two [08147] weeks [07620]: the street [07339] shall be built [01129] again [07725], and the wall [02742], even in troublous [06695] times [06256].
22 But the wicked [07563] shall be cut off [03772] from the earth [0776], and the transgressors [0898] shall be rooted out [05255] of it.
9 For evildoers [07489] shall be cut off [03772]: but those that wait [06960] upon the LORD [03068], they shall inherit [03423] the earth [0776].
27 And he shall confirm [01396] the covenant [01285] with many [07227] for one [0259] week [07620]: and in the midst [02677] of the week [07620] he shall cause the sacrifice [02077] and the oblation [04503] to cease [07673], and for the overspreading [03671] of abominations [08251] he shall make it desolate [08074], even until the consummation [03617], and that determined [02782] shall be poured [05413] upon the desolate [08074].
26 And after [0310] threescore [08346] and two [08147] weeks [07620] shall Messiah [04899] be cut off [03772], but not for himself: and the people [05971] of the prince [05057] that shall come [0935] shall destroy [07843] the city [05892] and the sanctuary [06944]; and the end [07093] thereof shall be with a flood [07858], and unto the end [07093] of the war [04421] desolations [08074] are determined [02782].