(ot3) Exegetical Template Daniel 9

Daniel 9 Introduction

While the previous two visionary chapters (chs. 7 and 8) have been about world history, ch. 9 zeroes in on Israel and Jerusalem more narrowly. Thus, there is a focus here on the people of God here. This places ch. 9 at the fulcrum point of the visionary section of the book (chs. 7–12), and clears the way for the detailed final vision of chs. 10–12, which describe how world history impacts acutely on the people of God. Context

Daniel’s lack of understanding at the end of the previous vision (8.27) creates an expectation of further revelation to be made. However, in the narrative timeframe of the book, the next revelation does not come until the first year of Darius the Mede (9.1), presumably seven to eleven years later. Like the preceding two chapters, ch. 9 begins with a date notice which fits with the new chronological sequence begun at 7.1. Now, however, we move into the post-Babylonian era after the downfall of Belshazzar.1 Unlike the previous two visions, however, this one comes after Daniel’s initiative: He reads the book of Jeremiah, and then fasts and prays. As a result of this, the angel Gabriel is despatched with a further revelation for Daniel. Significantly, no vision is actually narrated this time, but an interpretation is offered. Lucas, Daniel, 241.

The prophecy is focused on Israel and Jerusalem. It is not about wider history, unlike Dan. 7–8 and 10–12. The focus narrows down in the first three visions, before it widens again in the final one.

Structure

A. The Setting: historical and theological (9.1–3) B. Daniel’s Prayer (9.4–19) C. The heavenly messenger and his declaration (9.20–23) D. The revelation of the Seventy ‘Sevens’ (9.24–27)

The Setting: Historical and Theological (9.1–3) The events of the chapter are dated to the first year of Darius the Mede, who is here named as the son of Xerxes. This Darius is clearly the ‘conqueror’ of Babylon, rather than Darius I Hystaspes, who came to power in 522/1 BC. As seen in previous lectures, the identification of Darius the Mede with known historical personages is fraught with difficulty. This has led some to abandon the search, claiming that Darius the Mede is purely a literary construct. For Wiseman, Xerxes (or Ahasuerus) is an ancient royal title or the name of Cyrus’ family.2 However, this is purely speculation and has little historical evidence to support it. However, one approaches the problem of Darius’ identity, we may at least work with the chronological framework suggested by the narrative.3 In 5.30-31, Belshazzar was said to be overthrown by Darius the Mede. Thus, this first year of Darius is the first year after the end of the Babylonian Empire. This is quite a significant date for Jews, for this marked the downfall of the kingdom that had exiled its population from Jerusalem and ransacked the temple. As far as the narrative of Daniel is concerned, therefore, the first year of Darius the Mede is one of promise and expectation. 1

2 3

It must be realised that accompanying these descriptions are the historical difficulties inherent in the chronological scheme for Belshazzar and the identification of Darius the Mede. See Topic 3 for further details. Wiseman identifies Darius the Mede with Cyrus the Persian. Those who argue that Darius the Mede is a purely fictional character see the chronology here as a mixture of fact and fiction.

This highlights the immediate relevance of Jeremiah’s prophecies (9.2). The reference to the ‘books’ (‘scriptures’ in NIV) in 9.2 is an interesting point. If Daniel is dated to the 6th century BC, then this is the first mention of sacred prophetic writings,4 and Jeremiah’s prophecy were available in written form to Daniel in Babylon at this time. For many, however, this is simply too early, and they consequently read the authority accorded to Jeremiah’s written prophecies and the Mosaic Law (cf. 9.11, 13) as evidence of a later date (i.e., 2nd century BC). The reference to a 70 years exile derives from Jer 25.11 and 29.10. Jeremiah 25.11

This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years.

Jeremiah 29.10

“For thus says the LORD: When seventy years are completed for Babylon, I will visit you, and I will fulfill to you my promise and bring you back to this place.

From these verses, the seventy years seem to refer to Babylonian hegemony. A precise calculation of 70 years, however, is elusive. The Babylonians were overthrown in 539 BC. This would make the 70 years 609–539 BC. The attractiveness of this date is that 609 BC could be seen as the collapse of the previous Assyrian Empire.5 The difficulty with this, however, is that Jeremiah does not identify the events of 609 as the fall of Assyria. Zechariah, who prophesied in 520 BC, applies the figure of 70 years to the judgement on Jerusalem and the town of Judah (1.12), implying that this time would come to and end with the rebuilding of the temple. Since the temple was dedicated in 515 BC, seventy years before this would be c.587 BC—the date of the destruction of the temple. However, whether Daniel has this time span (c.587–c.516 BC) in mind is debatable. It seems reasonable to suggest, however, that the 70 years spoken of here are seen as a limited time of judgement or humiliation for the people of God. Its significance is therefore symbolic rather than strictly mathematical and chronological. In any case, Daniel understands the 70 years be drawing to a close, implying that the time of humiliation for God’s people is coming to an end. The divine promise which Daniel perceives from Jeremiah spurs him in to petition (9.3), rather than passive resignation.

Daniel’s Prayer (9.4–19) Daniel’s study of the sacred books and his habit of daily prayer are clearly evidenced in this prayer, which is filled with scriptural concepts and allusions. Nehemiah’s prayer begins in almost identical fashion (cf. Neh 1.5ff.).6 The five overlapping terms for sin (9.5) reveal an understanding that the exile was well deserved. The contrast between Yahweh and his people (9.7–10) continues in a chiastic pattern: ‘… to you … to us (9.7) … to us (9.8) … to the Lord our God’ (9.9). Daniel stresses throughout his prayer the righteousness of Yahweh and the unrighteousness of his people (9.11–14). Even calamity has not produced repentance and prayer. Daniel finally (9.15–19) appeals twice to Yahweh (9.15–16, 17–19) to turn aside his anger and restore his holy city. Daniel is totally preoccupied with God’s name, kingdom and will. The climax of the prayer in 9.19a is strikingly rhythmic (7 words in Hebrew: ‘Lord hear, Lord forgive, Lord hear & act’). 4

Such, however, would not be the case if Daniel is a 2nd century

BC

work.

5

The fall of Assyria is usually dated to 612 Media continued in Harran until 609 BC.

6

If the author has deliberately borrowed from Nehemiah, then this would strengthen the case for a 2 nd century date. Those who argue for a 6th century date have either to propose that Nehemiah borrowed from Daniel, or that both works independently pick up on common phraseology.

BC

with the fall of Nineveh. However, some weak resistance against Babylon and

The content of this prayer, which is so heavily focused on the 6th century BC Babylonian exile, has been taken by some to argue that this passage is of no relevance to a 2nd century BC audience. As attractive as this argument might be for those who propose a strictly historical reading of Daniel, it runs the danger of domesticating the text (cf. Cook’s concept) by exhausting all its meaning in just one historical circumstance. Such a narrow view, though, prevents the text from having any relevance to audiences beyond the originally intended one. We should, rather, recognise the relevance of this passage for the primary audience (the original readers), but see it as having ongoing significance for other later audiences.7

The Heavenly Messenger and his Declaration (9.20–23) Daniel’s humility and repentance on behalf of his nation is here rewarded with divine attention. God gives Daniel a revelation mediated by Gabriel, the angel who had appeared in the previous vision (8.16). This links ch. 9 to ch. 8, just as ch. 8 was linked to ch. 7. According to Gabriel’s speech (9.23), an answer was despatched to Daniel as soon as he began to pray. This emphasises Daniel’s favoured standing before God and the effectiveness of his prayer. However, Gabriel comes to give him understanding of ‘the vision’ (9.23). Since there is no vision in this chapter, we must ask what ‘the vision’ refers to. The explanation given in subsequent verses has more to do with the 70 years of Jeremiah’s prophecies than anything seen in ch. 8 or ch. 7. This prompts us to see the reference being either to Jeremiah’s vision(s), or to a vague picture of the future which is both related and explained now by Gabriel.

The Revelation of the Seventy Sevens (9.24–27) This next section on the ‘seventy sevens’ is one of the most enigmatic passages of the Bible. The word ‘sevens’ (Heb:  ) indicates something which is divided into seven parts. Its most common usage is as the generic term for ‘week’ (cf. 10.2–3). However, there is debate as to what exactly the term means here in Dan 9. Furthermore, the lack of punctuation in Hebrew, as well as means that these verses (9.24–27) can be read in a number of different ways; one need only compare different English versions to see that this is the case. In addition, there are numerous pronominal suffixes in these verses, the antecedents of which are not immediately clear, further clouding the interpretation. As Young observes, ‘this passage is one of the most difficult in all of the OT and the interpretations which have been offered are almost legion’ (p.191). For Montgomery ‘the history of the exegesis of the 70 weeks is the dismal swamp of OT criticism’. We will here suggest one interpretive approach, but include an appendix that explains some of the other popular approaches to these verses. In the account here, Gabriel claims there will be 70 ‘sevens’ or ‘weeks’. Almost all commentators recognise these ‘sevens’ or ‘weeks’ as referring to blocks of seven years. We will work with this assumption also. There are various chronological markers in this passage which are not really in dispute. For example, the decree to return and rebuild Jerusalem is generally acknowledged as the decree of Cyrus issued in 538 BC. The remaining difficulty lies in trying to piece together the rest of the chronological data. Most commentators assume that the seventy ‘weeks’ (or ‘sevens’) are a period of consecutive years (490 years), and are at pains to find a solution which allows for all the calculations. However, there is nothing in the text which demands such a consecutive calculation. In fact, the fragmentation of the seventy ‘weeks’ allows for the possibility that some of the ‘weeks’ actually overlap with each other. We offer here the following translation of 9.24–27, with comments. 7

It must be admitted, though, that this does not solve the problem of whether the original audience should be dated to the 6th or 2nd century BC.

Seventy ‘weeks’ are decreed for your people and your holy city to finish the violation, to complete sin, to atone for guilt, and to bring about ongoing righteousness; to confirm vision and prophet and anoint a holy of holies. 9.24

This verse is a summary of the following verses, which outline in slightly more detail the course of events for Daniel’s people, the Jews. Here Gabriel reveals that the following history of the Jews will take place over seventy ‘weeks’. This will encompass the period from exile to the rededication of the temple. This course of seventy ‘weeks’ will serve to confirm the words of the prophet Jeremiah (vision and prophet). Know and comprehend from the issuing of the word to return and rebuild Jerusalem: Until an anointed leader there will be seven ‘weeks’. In sixty-two ‘weeks’ you will have returned with street and moat rebuilt, but with the anguish of the times. 26 After the sixty-two ‘weeks’ an anointed one will be cut off. He will have nothing. The people of the next leader will ruin the city and the sanctuary (but his end will be like a flood). Until the end of the war which has been decreed there will be devastations. 9.25

Most translators and commentators see the issuing of the word to return and rebuild Jerusalem as the beginning of the time bracket which ends with ‘an anointed leader’. The problem with this, however, is that the calculations do not match up. However, if the decree of return is seen as the event from which Daniel is to learn and calculate (that is, 538 BC is the point from which other dates are calculated), the chronological calculations begin to fall into place. Seven ‘weeks’ are the equivalent of seven periods of seven years—that is, 49 years. If we assume that the beginning of the period in question here is the destruction of the temple in 587 BC, which seems reasonable considering the context of the entire chapter, then we can make the following calculation based on seven ‘weeks’: 587

BC

+ 49 years ⇒

538

BC

This calculation gives us precisely the year which Gabriel tells Daniel to calculate from. This date is even more significant when we consider that the vision is couched in the first year of Darius—the year of (or after) the fall of Babylon in 539 BC. In other words, this vision is couched immediately before the decree of return. The reference to an ‘anointed leader’ here may be taken as a generic office of leadership within the people of God. The anointed leader would presumably be either Zerubbabel and/or Joshua ben-Jozadak, each of whom were the earliest leaders of the returned community. Zerubbabel was a Davidic descendant and Joshua was a priest. Both these men could have been considered as ‘anointed leaders’.8 The next clue to the calculations is the reference to an anointed one being cut off (9.27), followed by the ruin of the city (Jerusalem) by the people of the next leader. This next leader is most likely Antiochus IV Epiphanes. In 171 BC, Antiochus IV deposed the incumbent high priest, Onias III. Onias III—EDB, 988–89. Son of Simon II and grandson of Onias II, he served as high priest during the reigns of Seleucus IV Philopator. Onias III is notes in 2 Maccabees for his piety and his “hatred of wickedness” (2 Macc. 3:1). He continued what his predecessors had begun in his political opposition to the Tobiad family. Simon, the Tobiad overseer of the temple, was a particular adversary. Eventually, Simon denounced Onias to the Seleucid overlords as pro-Ptolemaic and as one who mishandled finances. In an attempt to quiet mounting tension, Seleucus sent one of his chief ministers, Heliodorus, to the temple. Heliodorus mysteriously fell deathly ill and was restored to life upon Onias’ prayers and sacrifices to God. Heliodorus returned to Seleucus and Onias survived a round of scrutiny; however, he continued to face Simon’s accusations so that he eventually made a personal trip to Antioch to defend himself directly before the Seleucid king. Upon his arrival (175 B.C.E.), Onias found that Heliodorus had murdered Seleucus and Seleucus’ brother, Antiochus IV Epiphanes, was king. Meanwhile, in Onias’ absence, his brother Jason purchased the position of high priest from the financially strapped Antiochus. Onias did not return to Palestine. 8

Sheshbazzar is possibly another candidate, though not much is known of him other than that he was the initial governor of Yehud under the Persians.

Some think he remained exiled, voluntarily or involuntarily, in Antioch. Other think he fled to Egypt and established a Jewish temple in Leontopolis. Some associate Onias III with the Teacher of Righteousness mentioned in the Dead Sea Scrolls.

If the anointed one who is cut off is identified with Onias III, then we may fix the end of the 62 ‘weeks’ (i.e., 434 years) at 171 BC. This would give us the following calculation: 171

BC

– 434 years ⇒

605

BC

The year 605 BC is the year in which the narrative of Daniel begins in 1.1. That is, 605 BC is the year in which Daniel was taken into exile. This leads us to translate the verb  (9.25) as a 2ms form (‘you will return’), rather than the more common 3fs translation (‘it will return’). The 2ms subject of this verb could then be understood either as Daniel himself or his people, the Jews. In light of the emphasis on the decree of return, it makes more sense to see this verb as referring to a human subject than to Jerusalem the city. The Old Greek seems to imply a second person verb here also. In any case, the return is accompanied by the rebuilding of Jerusalem. The reference to the construction of ‘street and moat’ is perhaps either idiomatic for construction ‘inside and out’. Alternatively, the translation of ‘moat’ might be questioned; the LXX translates it as ‘wall’ (toi,coj). The implication is that within a set period of 62 ‘weeks’, that is 434 years, the Jews will have returned and rebuilt Jerusalem completely, albeit with periods of considerable distress. At the end of this period, an anointed one, who can be identified as the high priest Onias III, would be deposed by Antiochus IV. This occurred in 171 BC, when Antiochus gave the priesthood to Onias’ pro-Hellenist brother, Jason. Subsequent to this is a reference to war. Indeed, the belligerent tactics of Antiochus IV led to the outbreak of the Maccabean Revolt in 167 BC. He will enforce a covenant over many for one ‘week’, and for half a ‘week’ he will stop sacrifice and offering, wreaking devastation upon the wing of abominations, right up to the end when the decree surges over the devastator. 27

This verse continues to relate the machinations of Antiochus IV. The covenant he enforces for one ‘week’ (i.e., 7 years) can be understood as the pressure he exerted upon the Jewish nation to give up its Mosaic customs and pursue Hellenism. In 167 BC, Antiochus sought to enforce this by ordering a stop to the Jewish sacrifices in the temple. He also set up a new altar in the temple and sacrificed a pig on the temple grounds, rendering the entire complex ritually useless according to the Mosaic Law. This occurred half a ‘week’ (i.e., 3½ years) into this final ‘week’. With this understanding, the phrase ‘wing of abominations’ must refer to the wing of the temple in which the pagan altar, and perhaps other paraphernalia/idols, was set up. If we see 171 BC as the beginning of this final ‘week’, then the end of this final ‘week’ is 164 BC. In this year, Antiochus IV died, seemingly of a mental disease, and the Maccabees successfully recaptured Jerusalem, throwing out the Seleucid presence and rededicating the temple. This year, therefore, certainly marks the sudden and humiliating end of Antiochus IV, as well as the anointing of the ‘holy of holies’ (the rededication of the temple). While this whole scheme seems somewhat convoluted, it must be remembered that it is designed to fit in with the number ‘seventy’ arising out of the prophecies of Jeremiah. As such, seventy ‘weeks’ are squeezed into what is effectively 441 years (605–164 BC).

The Seventy ‘Weeks’

600

500

400

300

200

100

7 ‘weeks’ 587–538 62 ‘weeks’ 605–171

171 bc: Onias III is deposed. 167 bc: Antiochus IV desecrates the temple and stops Jewish sacrifices. 164 bc: Antiochus IV dies; The Maccabees take Jerusalem and rededicate the temple. 171

167

164

1 ‘week’ 171–164

Theme Despite the difficulties inherent in the interpretation of the details in this chapter, the theme seems to be the future of Jerusalem, the holy city. This chapter charts a course for the history of Jerusalem from the beginning of the exile to the time of its rededication under the Maccabees in 164 BC. There are not just 70 years of desolation for Jerusalem, but 70 ‘weeks’ of years, filled with symbolic significance. This historic course is charted specifically by God, such that all the adversities which Jerusalem experiences are not beyond his control. Indeed, God will act to bring about the downfall of the city’s chief enemy (Antiochus IV).

The Setting (9:1-3) 1

In the first year of Darius son of Xerxes (a

Mede by descent), who was made ruler over the Babylonian kingdom—2 in the first year of his reign, I, Daniel, understood from the Scriptures, according to the word of the LORD given to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years.

3

So I turned to the Lord God and

pleaded with him in prayer and petition, in fasting, and in sackcloth and ashes. DANIEL’S PRAYER (9.4–19) 4

I prayed to the LORD my God and

confessed: “O Lord, the great and awesome God, who keeps his covenant of love with all who love him and obey his commands, 5 we have sinned and done wrong. We have been wicked and have rebelled; we have turned away from your commands and laws. 6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our fathers, and to all the people of the land. 7

“Lord, you are righteous, but this day we

are covered with shame-- the men of Judah and people of Jerusalem and all Israel, both near and far, in all the countries where you have

scattered

us

unfaithfulness to you.

because 8

of

our

O LORD, we and our

kings, our princes and our fathers are covered with shame because we have sinned against you.

9

The Lord our God is merciful and

forgiving, even though we have rebelled against him; 10 we have not obeyed the LORD our God or kept the laws he gave us through his servants the prophets. transgressed

11

All Israel has

your law and turned away,

refusing to obey you. “Therefore the curses and sworn judgments written in the Law of Moses, the servant of God, have been poured out on us, because we

have sinned against you.

12

You have fulfilled

the words spoken against us and against our rulers by bringing upon us great disaster. Under the whole heaven nothing has ever been done like what has been done to Jerusalem. 13 Just as it is written in the Law of Moses, all this disaster has come upon us, yet we have not sought the favor of the LORD our God by turning from our sins and giving attention to your truth.

14

The LORD did not

hesitate to bring the disaster upon us, for the LORD our God is righteous in everything he does; yet we have not obeyed him. 15

“Now, O Lord our God, who brought your

people out of Egypt with a mighty hand and who made for yourself a name that endures to this day, we have sinned, we have done wrong.

16

O Lord, in keeping with all your

righteous acts, turn away your anger and your wrath from Jerusalem, your city, your holy hill. Our sins and the iniquities of our fathers have made Jerusalem and your people an object of scorn to all those around us. 17

“Now, our God, hear the prayers and

petitions of your servant. For your sake, O Lord,

look

sanctuary.

18

with

favor

on

your

desolate

Give ear, O God, and hear; open

your eyes and see the desolation of the city that bears your Name. We do not make requests of you because we are righteous, but because of your great mercy. 19 O Lord, listen! O Lord, forgive! O Lord, hear and act! For your sake, O my God, do not delay, because your city and your people bear your Name.” The

Heavenly

Messenger

and

His

Declaration (9:20-23) 20

While I was speaking and praying,

confessing my sin and the sin of my people Israel and making my request to the LORD my God for his holy hill—21 while I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about

22

the time of the evening sacrifice.

He

instructed me and said to me, “Daniel, I have now

come

to

understanding.

23

give

you

insight

and

As soon as you began to

pray, an answer was given, which I have come to tell you, for you are highly esteemed. Therefore,

consider

the

message

and

understand the vision: THE

REVELATION

OF

THE

SEVENTY

‘SEVENS’ 24

“Seventy ‘sevens’ are decreed for your

people

and

your

holy

city

to

finish

transgression, to put an end to sin, to atone for

wickedness,

to

bring

in

everlasting

righteousness, to seal up vision and prophecy and to anoint the most holy. 25

“Know and understand this: From the

issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixtytwo ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble.

26

After the

sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed.

27

He will

confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And on a wing of the temple he will set up an abomination that causes

desolation,

until

the

decreed is poured out on him.”

end

that

is