Chapter 9

1 Daniel, considering the time of the captivity, 3 maketh confession of sins, 16 and prayeth for the restoration of Jerusalem. 20 Gabriel informeth him of the seventy weeks.

1. The first year of Darius. For the identity and date of Darius the Mede see Additional Note on ch. 6. It is seldom that the prime minister of a conquered kingdom is appointed as a high official by the conqueror, but such was the case with Daniel. Because of his abilities and integrity, the Persians did not execute him but established him in high office.

2. Understood by books. Although busy amid the affairs of state, the prophet did not cease to study the Word of God. Daniel was obviously perplexed as to how to relate what had been revealed to him in the vision of ch. 8 to the events of the immediate future—the return of the Jews at the end of the 70 years (Jer. 29:10). See on Dan. 9:21.

Seventy years. On the dating of these years see Vol. III, pp. 96, 97. This period had now almost expired. Little wonder that Daniel’s attention was focused upon the time prophecy. He was anxious lest the Lord should delay the liberation of His captive people.

3. To seek by prayer. Although the Lord had promised deliverance to His people at the time appointed, Daniel knew of the conditional nature of many of God’s promises (see Jer. 18:7–10). He may have feared that the impenitence of his people might postpone the fulfillment of the promise (see SL 48). Moreover, the vision of Dan. 8 had predicted further desolation for the sanctuary and the city. His lack of understanding of “the vision of the evening and the morning” (v. 26) must have left him in deep perplexity.

4. I prayed. Verses 4–19 record one of the outstanding prayers of the OT. It is a prayer on behalf of the people of God, offered by a sincere petitioner.

Great and dreadful God. Compare Neh. 1:5; 9:32. The word translated “dreadful” (Heb. noraХ) means “awe-inspiring,” or “revered” (see on Ps. 111:9).

Keeping the covenant. Daniel begins his prayer with an acknowledgment of the faithfulness of God. God never fails to keep His promises. He is a covenant-keeping God. He will fulfill His part of the agreement. If the covenant fails, man is to blame (see Heb. 8:8).

Love him. Love to God and the keeping of His commandments always go together. Those who love God are admonished to demonstrate that love by keeping His commandments (John 14:15). The one essential carries the other with it. Love for God will result in glad and willing obedience. The true church at the close of time will be distinguished by its commandment keeping (Rev. 12:17).

5. We have sinned. Compare 1 Kings 8:47; Ps. 106:6. Daniel identifies himself with his people. There is no self-righteousness in his prayer.

6. The prophets. It had been the prophets’ duty to call the attention of the people to their neglect of the divine precepts, as well as to give direction in present emergencies. But the guidance thus graciously bestowed had been almost totally ignored. The people’s sin was not due to ignorance but to willful disobedience.

7. Righteousness. Daniel contrasts the righteousness of God with the unrighteousness of Israel. In all His dealings with mankind in general and with Israel in particular, God has always manifested righteousness.

9. Mercies and forgiveness. Literally, “the compassions and the forgiveness.” Despite Israel’s backsliding and rebellion, Daniel remained confident that the Lord, because of His great mercy, was ever ready to forgive those who should come to Him with a contrite heart. In this confidence Daniel pleads with God for the people of Israel. He sets forth in bold relief the compassion of God, in contrast with the sinfulness of the people.

11. Is poured. Moses had foretold that a curse would descend upon all who were willfully disobedient to God’s law (Lev. 26:14–41; Deut. 28:15–68). Such treatment was no more than they deserved.

The servant of God. Moses is similarly titled in Deut. 34:5 and Joshua 1:13.

13. As it is written. See Deut. 29:21, 27.

14. Watched. Heb. shaqad, meaning “to be on the alert,” “to be wakeful.”

15. Brought thy people forth. Daniel cites the former great deliverance of the children of Israel from Egyptian bondage and bases his petition upon the great act of mercy performed by the Lord at the time of the Exodus.

16. Righteousness. In Hebrew the noun is in the plural, suggesting, doubtless, the many deeds of righteousness that God had done on behalf of His people. Daniel does not present his plea on the ground of any goodness of his people; he cites the Lord’s gracious dealings with Israel in times past as a basis for his petition.

Thy holy mountain. Israel should have been a light to all the world (see on 2 Sam. 22:44, 50; 1 Kings 8:43; 2 Kingss 23:27), but because of stubborn rebellion, Jerusalem and Israel were now a byword and a reproach among the nation of earth.

17. Cause thy face to shine. An expression signifying, “look with favor” (see Num. 6:25).

Sanctuary. Daniel’s mind centered upon the sanctuary in Jerusalem. Throughout the many years of captivity the city and the sanctuary had lain in ruins, and now the time for rebuilding was at hand.

19. Defer. Heb. Хachar, “to delay,” “to hesitate.” Daniel is anxious that the promised deliverance be no longer delayed. The Lord delights to have us appeal to Him in this way, asking Him to hasten His promised salvation.

21. Gabriel. See ch. 8:15, 16. This is the same being who had explained the first three sections of the vision of ch. 8. He now returns with the purpose of completing his assigned task.

Some commentators have missed the close connection between chs. 8 and 9, and thus the relationship between the 2300 “days” of ch. 8 and the 70 “weeks” of ch. 9. The context, however, requires precisely this relationship, as the following facts make evident:

1. All symbols of the vision of ch. 8:2–14 are explained fully in vs. 15–26, with the exception of the 2300 “days” of vs. 13, 14 (see GC 325). In fact, all of vs. 13 and 14 is explained in vs. 24, 25 except the time element involved. In v. 26 Gabriel mentions the time element, but breaks off his explanation before saying anything further about it (see No. 3, below).

2. Daniel knew that the 70 years of captivity foretold by the prophet Jeremiah were nearly at an end (ch. 9:2; see Vol. III, pp. 90–92, 94–97; see on Jer. 25:11).

3. Daniel did not understand the 2300-day time period, the only part of the vision not yet explained (ch. 8:27; see No. 1, above), and evidently feared that it implied an extension of the Captivity and the continued desolation of the sanctuary (see ch. 9:19). He knew that the promise of restoration was conditional upon Israel’s sincere repentance (SL 48; see Vol. IV, p. 34).

4. The prospect of terrible persecution during the course of the 2300 “days” (Dan. 8:10–13, 23–25) proved more than the aged Daniel could bear, and as a result he “fainted, and was sick certain days” (ch. 8:27 GC 325). Accordingly, the angel discontinued the explanation of the vision at this time.

5. During the interval preceding the angel’s return (ch. 9:21) Daniel turned to the prophecies of Jeremiah for a clearer understanding of the divine purpose in the Captivity (see Vol. IV, p. 31), particularly with respect to the 70 years (ch. 9:2).

6. Concluding that Israel’s transgression as a nation was responsible for what he evidently took to be an extension of the 70 years (see No. 3, above), Daniel interceded most earnestly with God for forgiveness, for the return of the captive exiles, and for the restoration of the now desolate sanctuary in Jerusalem (see ch. 9:3–19). His prayer closes with a reiteration of the petition that God will “forgive” the sins of the nation and “defer not” the promise of restoration (v. 19).

7. Note particularly that the unexplained portion of the vision of ch. 8 had foretold that “the sanctuary and the host” would be “trodden under foot” (vs. 13, 14, 24) for a period of 2300 “days.” In his prayer Daniel pleads with God that the time allotted to the Captivity should not be extended (see vs. 16–19). A careful comparison of the prayer of ch. 9 with the problem of ch. 8 makes it clear beyond possible doubt that Daniel had the problem in mind as he prayed. He thought that the vision of the 2300 “days” of desolation for the sanctuary and persecution for God’s people implied that God would “defer” the restoration (ch. 9:19).

8. In answer to this prayer, Gabriel, who had been commissioned to explain the vision of ch. 8 (ch. 8:15–19) but had not as yet completed the explanation (see No. 4, above), greeted Daniel with the announcement, “I am now come forth to give thee skill and understanding” (ch. 9:22).

9. The explanation of ch. 9:24–27 is clearly Heaven’s reply to Daniel’s prayer (v. 23), and the solution of the problem about which he was praying (see Nos. 6, 7, above). Compare the original command to Gabriel to explain the vision to Daniel (ch. 8:16) with the renewal of the command at the time of Daniel’s prayer (ch. 9:23), and Gabriel’s command to Daniel to “understand” and “know” (ch. 8:17, 19), with similar expressions in ch. 9:23.

10. Note particularly that Daniel was told to “understand the matter, and consider the vision” (ch. 9:23), that is, the vision he had seen “at the beginning” (v. 21). This can refer only to the vision of ch. 8:2–14, as no other vision had been given since that one. Compare the words “understand the vision” (ch. 8:16) with “consider the vision” (ch. 9:23).

11. The context thus makes certain beyond the possibility of doubt that the explanation of ch. 9:24–27 is a continuation, and completion, of the explanation begun in ch. 8:15–26, and that the explanation of ch. 9:24–27 deals exclusively with the unexplained portion of the vision, that is, with the time element of the 2300 “days” of ch. 8:13, 14. The angel is Gabriel in both instances (chs. 8:16; 9:21), the subject matter is identical, and the context makes evident that the concluding portion of the explanation picks up the thread of explanation at the point it was laid down in ch. 8.

Swiftly. How comforting to know that heaven is near to earth. Whenever we need help and ask for it, the Lord commissions a holy angel to come to our aid without delay.

Touched. Heb. nagaФ, which may mean merely “reached,” or “approached.” We cannot be certain which meaning is here intended.

Oblation. Heb. minchah. In Levitical law this is the common word for “grain offerings” (or “meat offerings,” KJV). A specified grain offering accompanied the evening and morning burnt offering (see Num. 28:3–8). Daniel evidently prayed at the time when the evening offering had been made in the Temple.

22. Understanding. Doubtless with respect to the vision mentioned in ch. 8:26, 27, which “none understood” (ch. 8:27). Daniel could not understand the relation between the 70 years’ captivity foretold by Jeremiah (Jer. 29:10) and the 2300 days (years) that were to elapse before the cleansing of the sanctuary. He had fainted away when the angel informed him that the vision was to be for “many days” (Dan. 8:26).

23. Consider the vision. A reference to “the vision of the evening and the morning” (ch. 8:26). In his last words to Daniel at the time of his previous visit Gabriel stated that the vision of the 2300 evening mornings was “true.” Thus in ch. 9:24 the divine instructor begins where he left off in ch. 8:26.

24. Seventy weeks. This expression seems to be a rather abrupt introduction, but the angel had come for the specific purpose of causing Daniel to understand the vision. He immediately began to explain.

The word here translated “week,” shabuaФ, describes a period of seven consecutive days (see Gen. 29:27; Deut. 16:9; Dan. 10:2). In the pseudepigraphical Book of Jubilees, as well as in the Mishnah, shabuaФ is used to denote a period of seven years. Here, evidently, weeks of years are intended rather than weeks of days, for in ch. 10:2, 3 when Daniel wishes to specify that the “weeks” there referred to are seven-day weeks he explicitly says, “weeks of days” (Heb.; KJV, “full weeks”). Seventy weeks of years would be 490 literal years, without (here) applying the day-year principle (see on Dan. 7:25).

Are determined. Heb. chathak, a word occurring only here in the Bible. It occurs in post-Biblical Hebrew with the meaning “to cut,” “to cut off,” “to determine,” “to decree.” The LXX has krinoµ, “to decide,” “to judge,” etc. Theodotion’s version has suntemnoµ, “to shorten,” “to abbreviate,” etc., which meaning is reflected in the Vulgate reading abbreviare. The exact shade of meaning here intended must be determined from the context. In view of the fact that ch. 9 is an exposition of the unexplained portion of the vision of ch. 8 (see on ch. 9:3, 21–23), and inasmuch as the unexplained portion had to do with the 2300 days, it is logical to conclude that the 70 weeks, or 490 years, were to be “cut off” from that longer period. Furthermore, in the absence of contrary evidence, it may be assumed that the 70 weeks would be cut off from the beginning of that period. Viewed in the light of these observations, the translation of chathak as “to cut” seems singularly appropriate. In so far as the 490 years were especially assigned to the Jews with respect to their role as God’s chosen people, the translations “determine” and “decree” are also appropriate to the context.

Thy people. The 490 years applied especially to the Jewish nation.

To finish. Heb. lekalleХ from the root kelaХ, “to restrain.” The passage may have reference to the restraining power that God would exercise upon the forces of evil during the period allotted to the Jews. However, some 40 Hebrew manuscripts read lekalleh, a form clearly from kalah, “to bring a completion.” If kalah is the root, then the passage evidently refers to the fact that within this period the Jews would fill the cup of their iniquity. God had suffered long with the Israelites. He had given them many opportunities, but they continually disappointed Him (see pp. 32, 33).

To make an end of sins. This phrase may be parallel in meaning to the one preceding it, “to finish the transgression.” Some expositors note that the word here translated “sins” (Heb. chat\t\aХoth, orchat\t\aХth, according to some manuscripts and the Masoretes) may mean either “sins” or “sin offerings.” Of the 290 occurrences in the OT chat\t\aХth has the meaning “sin” 155 times, and “sin offering” 135 times. If “sin offerings” is the intended meaning, the following interpretation is suggested: When Christ on Calvary became the antitype of the sacrificial offerings of the sanctuary, it was no longer necessary for the sinner to bring his sin offering (see John 1:29). However, the plural form chat\t\aХoth almost invariably describes sins and only once, unless this be an exception also, denotes sin offerings (Neh. 10:33).

To make reconciliation. Heb. kaphar, generally translated “to make atonement” (see Ex. 30:10; Lev. 4:20; etc.). By His vicarious sacrifice on Calvary Christ provided reconciliation for all who accept His sacrifice.

Everlasting righteousness. Christ did not come to earth simply to provide for the blotting out of sin. He came to reconcile man to God. He came so that it might be possible to impute and to impart His righteousness to the penitent sinner. When men accept Him, He bestows on them the robe of His righteousness, and they stand in God’s presence as though they had never sinned (see SC 62). God loves repentant, believing souls as He loves His only Son, and for Christ’s sake accepts them into His family. By His life, death, and resurrection, Christ has made everlasting righteousness available to every child of Adam who, in simple faith, is willing to accept it.

To seal up. Here evidently not in the sense of “shutting up,” but of “confirming,” or “ratifying.” The fulfillment of the predictions connected with the first coming of the Messiah at the time specified in the prophecy gives assurance that the other features of the prophecy, notably the 2300 prophetic days, will be as precisely fulfilled.

The most Holy. Heb. qodesh qodashim, “something most holy,” or, “someone most holy.” The Hebrew phrase is applied to the altar (Ex. 29:37; 40:10), other vessels and furniture pertaining to the tabernacle (Ex. 30:29), the holy perfume (Ex. 30:36), specified meat offerings (Lev. 2:3, 10; 6:17; 10:12), trespass offerings (Lev. 7:1, 6), the shewbread (Lev. 24:5–9), devoted things (Lev. 27:28), the holy district (Num. 18:10; Eze. 43:12), and the most holy place of the sanctuary (Ex. 26:33, 34). The phrase is nowhere applied to persons, unless, as some suggest, it is so applied in the text under consideration and in 1 Chron. 23:13. The latter text may be translated, “Aaron was separated to anoint him a most holy one,” although it may also be rendered as in the KJV. Jewish expositors and many Christian commentators have held that the Messiah is referred to.

In view of the fact that the Hebrew phrase cannot elsewhere be shown to refer definitely to a person, and in view of the fact that the heavenly sanctuary is under discussion in the larger aspects of the vision (see on Dan. 8:14), it is reasonable to conclude that Daniel is here speaking of the anointing of the heavenly sanctuary prior to the time of Christ’s inauguration as high priest.

25. Going forth of the commandment. At the time this vision was given, Jerusalem and the Temple were still in ruins. Heaven announces that a command will be issued to rebuild and restore, and that from that date a definite number of years will reach to the long-looked-for Messiah.

Three decrees dealing with the repatriation of the Jews are recorded in the book of Ezra: the first in the first year of Cyrus, about 537 (Ezra 1:1–4); the second in the reign of Darius I, soon after 520 (Ezra 6:1–12); the third in the 7th year of Artaxerxes, 458/457 b.c. (Ezra 7:1–26). See further Vol. III, pp. 97–104.

In their decrees neither Cyrus nor Darius made any genuine provision for the restoration of the civil state as a complete unit, though a restoration of both the religious and the civil government was promised in the prophecy of Daniel. The decree of the 7th year of Artaxerxes was the first to give the Jewish state full autonomy, subject to Persian overlordship.

One of the double-dated papyri found at Elephantine, Egypt, a Jewish colony (see Vol. III, pp. 103–107), was written in Artaxerxes’ accession year in January, 464 b.c. From this, the only known document of that year, compared with other ancient records, it can be deduced that by Jewish reckoning his “beginning of reign,” or “accession year” (see Vol. II, pp. 138, 139), began after the Jewish New Year of 465 b.c. and ended at the next New Year in the fall of 464. Hence his “first year” (his first full calendar year) would be from the fall of 464 to the fall of 463. The 7th year of Artaxerxes would then extend from the fall of 458 to the fall of 457. The specifications of the decree were not carried out until after Ezra returned from Babylon, which was the late summer or early fall of 457 b.c. For a discussion of Ezra 7 and the historical accuracy of the date 457 b.c. as the 7th year of Artaxerxes, see Vol. III, pp. 100–104. For a full discussion of the subject see S. H. Horn and L. H. Wood, The Chronology of Ezra 7 (rev. ed. 1970).

Messiah. Heb. mashiach, from the verb mashach, “to anoint.” Hence, mashiach describes an “anointed one” such as the high priest (Lev. 4:3, 5, 16), Israel’s kings (1 Sam. 24:6, 10; 2 Sam. 19:21), Cyrus (Isa. 45:1), etc. Theodotion’s Greek version translates mashiach literally, christos, a word that comes from the verb chrioµ, “to anoint,” and hence means simply “an anointed one.” The title “Christ” is a transliteration of Christos. In later Jewish history the term mashiach was applied to the expected Deliverer who was to come (see John 1:41; 4:25, 26).

Daniel predicted that the long-looked-for Prince Messiah would appear at a specified time. To this time Jesus referred when He declared, “The time is fulfilled” (Mark 1:15; DA 233). Jesus was anointed at the time of His baptism in the autumn of a.d. 27 (see Luke 3:21, 22; Acts 10:38; cf. Luke 4:18).

Prince. See on ch. 11:22.

Seven weeks, and threescore and two weeks. The natural method of calculating these weeks is to consider them consecutive, that is, the 62 weeks begin where the 7 weeks end. These divisions are components of the 70 weeks mentioned in v. 24 thus: 7+62+1=70. For the one week see on v. 27.

Beginning with the autumn of 457 b.c., when the decree went into effect, 69 prophetic weeks, or 483 years, reach to the baptism of Jesus in 27 a.d. It is to be noted that if the 483 years had been reckoned from the beginning of 457 b.c., they would have extended to the close of a.d. 26, for 483 years requires 457 full years b.c. plus 26 full years a.d. Since the period began many months after the beginning of 457, it would end as many months after the end of a.d. 26, that is, in 27. This is due to the fact that historians (unlike astronomers) never count a year zero (see Vol. I, p. 178). Some have been puzzled as to how Christ could begin His work in a.d. 27 when the record says that He was about 30 years of age when He started His public ministry (Luke 3:23). This is due to the fact that when the Christian Era was first computed, an error of about four years occurred. That Christ was not born in a.d. 1, is evident from the fact that when He was born Herod the Great was still alive, and Herod died in 4b.c. (see Matt. 2:13–20).

A number of modern expositors place an entirely different interpretation upon these time periods. The “messiah” is variously identified as Cyrus, Zerubbabel, or the high priest Joshua (see Ezra 3:2; 3:1, 3; 6:11–13). The “commandment to restore and to build” is regarded by some as that given through Jeremiah that Jerusalem should be rebuilt (see Jer. 29:10). These expositors believe that this “commandment” became effective in 586 b.c., the year of the destruction of Jerusalem, and that the “seven weeks,” or 49 years, reach roughly to the decree of Cyrus. Further, these expositors hold that the 62 weeks, or 434 years, were intended to reach to the Maccabean era. By the covenant of the 70th week they understand Antiochus’ consorting with the renegade Jews. They translate “midst of the week” (Dan. 9:27) as “half a week” (see on ch. 9:27) and apply the “half a week” to Antiochus’ sacrilege of the Temple from 168 to 165 b.c. (see 1 Macc. 1:54; 4:52, 53). Translators of this school of interpretation follow an alternate punctuation in Dan. 9:25to suit this idea (see RSV; RV; ASV, margin).

As shown above, only a distortion of the chronological figures enables these expositors to arrive at the events they assume fulfill the prophetic requirements. When these figures are applied to Christ, His ministry and death, and the gospel to the Jews, perfect synchronism is achieved. See further on ch. 8:25.

Street. Heb. rechob, “a broad place.”

Shall be built. Some interpreters attach special import to the period of “seven weeks,” or 49 years, as representing the time during which the building of the street and wall would be completed. However, historical information for this period is extremely meager. Little is known of the condition of Jerusalem in the time from Artaxerxes to Alexander. What may be gleaned from the Bible and from historical sources is fragmentary.

Wall. Heb.charus\, used in the present sense only here in the OT. In Mishnaic Hebrew it means “a trench.” In the Akkadian the word means “a city-moat.” “Wall” is the reading of Theodotion’s Greek version and of the Vulgate.

Troublous times. For a summary history of this period see Vol. 3, pp. 73–79.

26. After threescore and two weeks. The cutting off of the Messiah would take place, not within this period, but after its completion. This expression is not intended to fix the exact time when the calamitous event of the death of the Messiah would take place. That is done in v. 27, where the event is placed “in the midst of the week.”

Cut off. According to this prophetic statement, Messiah would not appear as the Jews expected, a glorious conqueror and emancipator. Instead, He would meet a violent death; He would be “cut off.” On the term “cut off” meaning death,see Gen. 9:11.

But not for himself. Literally, “and nothing to him.” The meaning of this phrase is not clear. Many possible meanings have been suggested, such as “and shall have nothing,” “he shall not be,” “and there was no helper to him.”

And the people. The marginal reading, “and they [the Jews] shall be no more his people,” found in some Bibles, is unsupported by the Hebrew.

The city and the sanctuary. An obliteration of the Temple and the city of Jerusalem, is here foretold. This was fulfilled by the Romans in a.d. 70. The Roman soldiers took blazing firebrands and deliberately set them in the interior woodwork of the Temple structure, with the result that it was soon utterly demolished. For “the people of the prince that shall come” the LXX reads “the king of nations.”

With a flood. That is, in the sense of being overwhelming (see Isa. 8:7, 8).

Desolations are determined. The passage may literally be rendered, “unto the end [shall be] war, a determination of ruins.”

27. He shall confirm the covenant. The “he” here spoken of is the Messiah of the preceding verses. Interpreting the verse thus makes the entire 70 weeks, or 490 years, of prophecy a consistent, continuous unit. The statements made meet a unique fulfillment in the time of the Messiah. The confirming of the covenant may be considered to be the continuation of the Jewish nation as the chosen people of God through the period named. On the other hand the “confirming” may be that of the everlasting covenant (see on ch. 11:28).

For one week. This week, the 70th, began in a.d. 27 with the opening of Christ’s public ministry at the time of His baptism. It extended beyond the crucifixion “in the midst of the week,” in the spring of a.d. 31, to the rejection of the Jews as the covenant people in the autumn of a.d. 34 (490 years after 457 b.c. is a.d. 34; see on v. 25 for the method of computation). The “vineyard” was then “let out … unto other husbandmen” (Matt. 21:41; cf. Isa. 5:1–7; GC 328, 410). For about 31/2 years the authorities in Jerusalem tolerated the preaching of the apostles, but their spite was finally translated into decisive action in the stoning of Stephen, the first Christian martyr, and the general persecution that then broke upon the church. Until this time the apostles and other Christian workers appear to have confined their efforts largely to the immediate vicinity of Jerusalem (see Acts 1:8; 8:1).

Inasmuch as the 70 weeks, or 490 years, are part of the longer period of 2300 years, and inasmuch as the first 490 years of the period extend to the autumn of a.d. 34, it is possible to calculate the ending date of the 2300 years. Adding the remaining 1810 years of the 2300 years to a.d. 34 brings us to the autumn of 1844 as the time when the heavenly sanctuary would be “cleansed” (see on ch. 8:14).

It is to be noted, also, that the fulfillment of the predictions of the prophecy concerning the 70 weeks was to “seal up the vision” (v. 24), that is, the vision of the longer period of 2300 days (see on v. 21). The accurate fulfillment of events foretold for the 70th week, having to do with the ministry and crucifixion of our Lord, provides incontestable evidence of the certainty of events at the close of the 2300 days.

In the midst. Heb. chas\i, a word meaning either “half” (Ex. 24:6; 25:10, 17; etc.) or “middle” (Ex. 27:5; 38:4; etc.), the particular meaning to be assigned in any instance being determined by the context. A number of the more recent versions read “half.” This translation is based on the assumption that the context is speaking of Antiochus Epiphanes, who, for a period of about three years, suspended the services of the Temple at Jerusalem. But Antiochus does not fit into the prophetic chronology. He cannot be the subject of the present prediction. As has already been shown, the prophetic periods reach to the time of the Messiah, and the fulfillment must be found in His day.

The midst of the week would be the Passover season of a.d. 31, 31/2 years after Christ’s baptism in the autumn of a.d. 27. For evidence as to the length of Christ’s public ministry, see on Matt. 4:12. For a discussion of “half” and “midst” see Problems in Bible Translation, pp. 184–187.

To cease. The sacrifices met their anti-typical fulfillment in the voluntary sacrifice of Christ. The rending of the Temple veil by an unseen hand at the instant of Christ’s death was heaven’s announcement that the sacrifices and oblations had lost their significance.

Overspreading. Literally, “wing.” Here the desolater is poetically pictured as being carried along upon the wing of abominations. This has reference in part at least to the horrors and atrocities that were perpetrated upon the Jewish nation by the Romans in a.d. 70.

The consummation. That is, the end of that which was to come upon the Jewish nation. Sad was the fate of those who rejected their hope of salvation.

Desolate. Better, “desolater.” The desolater himself would eventually be destroyed (see on Matt. 23:38).

Ellen G. White comments

1 PK 556

2 PK 554

3–9PK 555

4–6SL 46

5 SL 48

5–75T 636

15 GC 470

16 PK 555

16, 17 SL 48

17–19PK 556

18 GC 470

18, 19 SL 47

19 4T 534

20 GC 470

21 SL 48

22, 23 GC 325

23 FE 87; PK 555; 5T 635

24 7T 149

24, 25 DA 233; PK 698

24–27GC 323, 326, 351

25 DA 31, 98, 579; GC 313, 327, 345, 347; PK 556

27 DA 233; GC 327; PK 699