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■ 다니엘 9장
1. 메대 족속 아하수에로의 아들 다리오가 갈대아 나라 왕으로 세움을 입던 원년
In the first year of Darius the son of Ahasuerus , of the seed of the Medes , which was made king over the realm of the Chaldeans ;
2. 곧 그 통치 원년에 나 다니엘이 서책으로 말미암아 여호와의 말씀이 선지자 예레미야에게 임하여 고하신 그 년수를 깨달았나니 곧 예루살렘의 황무함이 칠십 년만에 마치리라 하신 것이니라
In the first year of his reign I Daniel understood by books the number of the years , whereof the word of the Lord came to Jeremiah the prophet , that he would accomplish seventy years in the desolations of Jerusalem .
3. 내가 금식하며 베옷을 입고 재를 무릅쓰고 주 하나님께 기도하며 간구하기를 결심하고
And I set my face unto the Lord God , to seek by prayer and supplications , with fasting , and sackcloth , and ashes :
4. 내 하나님 여호와께 기도하며 자복하여 이르기를 크시고 두려워할 주 하나님, 주를 사랑하고 주의 계명을 지키는 자를 위하여 언약을 지키시고 그에게 인자를 베푸시는 자시여
And I prayed unto the Lord my God , and made my confession , and said , O Lord , the great and dreadful God , keeping the covenant and mercy to them that love him, and to them that keep his commandments ;
5. 우리는 이미 범죄하여 패역하며 행악하며 반역하여 주의 법도와 규례를 떠났사오며
We have sinned , and have committed iniquity , and have done wickedly , and have rebelled , even by departing from thy precepts and from thy judgments :
6. 우리가 또 주의 종 선지자들이 주의 이름으로 우리의 열왕과 우리의 방백과 열조와 온 국민에게 말씀한 것을 듣지 아니하였나이다
Neither have we hearkened unto thy servants the prophets , which spake in thy name to our kings , our princes , and our fathers , and to all the people of the land .
7. 주여 공의는 주께로 돌아가고 수욕은 우리 얼굴로 돌아옴이 오늘날과 같아서 유다 사람들과 예루살렘 거민들과 이스라엘이 가까운 데 있는 자나 먼 데 있는 자가 다 주께서 쫓아 보내신 각국에서 수욕을 입었사오니 이는 그들이 주께 죄를 범하였음이니이다
O Lord , righteousness belongeth unto thee, but unto us confusion of faces , as at this day ; to the men of Judah , and to the inhabitants of Jerusalem , and unto all Israel , that are near , and that are far off , through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
8. 주여 수욕이 우리에게 돌아오고 우리의 열왕과 우리의 방백과 열조에게 돌아온 것은 우리가 주께 범죄하였음이니이다 마는
O Lord , to us belongeth confusion of face , to our kings , to our princes , and to our fathers , because we have sinned against thee.
9. 주 우리 하나님께는 긍휼과 사유하심이 있사오니 이는 우리가 주께 패역하였음이오며
To the Lord our God belong mercies and forgivenesses , though we have rebelled against him;
10. 우리 하나님 여호와의 목소리를 청종치 아니하며 여호와께서 그 종 선지자들에게 부탁하여 우리 앞에 세우신 율법을 행치 아니하였음이니이다
Neither have we obeyed the voice of the Lord our God , to walk in his laws , which he set before us by his servants the prophets .
11. 온 이스라엘이 주의 율법을 범하고 치우쳐 가서 주의 목소리를 청종치 아니하였으므로 이 저주가 우리에게 내렸으되 곧 하나님의 종 모세의 율법 가운데 기록된 맹세대로 되었사오니 이는 우리가 주께 범죄하였음이니이다
Yea, all Israel have transgressed thy law , even by departing , that they might not obey thy voice ; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God , because we have sinned against him.
12. 주께서 큰 재앙을 우리에게 내리사 우리와 및 우리를 재판하던 재판관을 쳐서 하신 말씀을 이루셨사오니 온 천하에 예루살렘에 임한 일 같은 것이 없나이다
And he hath confirmed his words , which he spake against us, and against our judges that judged us, by bringing upon us a great evil : for under the whole heaven hath not been done as hath been done upon Jerusalem .
13. 모세의 율법에 기록된 대로 이 모든 재앙이 이미 우리에게 임하였사오나 우리는 우리의 죄악을 떠나고 주의 진리를 깨닫도록 우리 하나님 여호와의 은총을 간구치 아니하였나이다
As it is written in the law of Moses , all this evil is come upon us: yet made we not our prayer before the Lord our God , that we might turn from our iniquities , and understand thy truth .
14. 이러므로 여호와께서 이 재앙을 간직하여 두셨다가 우리에게 임하게 하셨사오니 우리의 하나님 여호와는 행하시는 모든 일이 공의로우시나 우리가 그 목소리를 청종치 아니하였음이니이다
Therefore hath the Lord watched upon the evil , and brought it upon us: for the Lord our God is righteous in all his works which he doeth : for we obeyed not his voice .
15. 강한 손으로 주의 백성을 애굽 땅에서 인도하여 내시고 오늘과 같이 명성을 얻으신 우리 주 하나님이여 우리가 범죄하였고 악을 행하였나이다
And now, O Lord our God , that hast brought thy people forth out of the land of Egypt with a mighty hand , and hast gotten thee renown , as at this day ; we have sinned , we have done wickedly .
16. 주여 내가 구하옵나니 주는 주의 공의를 좇으사 주의 분노를 주의 성 예루살렘, 주의 거룩한 산에서 떠나게 하옵소서 이는 우리의 죄와 우리의 열조의 죄악을 인하여 예루살렘과 주의 백성이 사면에 있는 자에게 수욕을 받음이니이다
O Lord , according to all thy righteousness , I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem , thy holy mountain : because for our sins , and for the iniquities of our fathers , Jerusalem and thy people are become a reproach to all that are about us.
17. 그러하온즉 우리 하나님이여 지금 주의 종의 기도와 간구를 들으시고 주를 위하여 주의 얼굴 빛을 주의 황폐한 성소에 비취시옵소서
Now therefore, O our God , hear the prayer of thy servant , and his supplications , and cause thy face to shine upon thy sanctuary that is desolate , for the Lord’s sake.
18. 나의 하나님이여 귀를 기울여 들으시며 눈을 떠서 우리의 황폐된 상황과 주의 이름으로 일컫는 성을 보옵소서 우리가 주의 앞에 간구하옵는 것은 우리의 의를 의지하여 하는 것이 아니요 주의 큰 긍휼을 의지하여 함이오니
O my God , incline thine ear , and hear ; open thine eyes , and behold our desolations , and the city which is called by thy name : for we do not present our supplications before thee for our righteousnesses , but for thy great mercies .
19. 주여 들으소서 주여 용서하소서 주여 들으시고 행하소서 지체치 마옵소서 나의 하나님이여 주 자신을 위하여 하시옵소서 이는 주의 성과 주의 백성이 주의 이름으로 일컫는 바 됨이니이다
O Lord , hear ; O Lord , forgive ; O Lord , hearken and do ; defer not , for thine own sake, O my God : for thy city and thy people are called by thy name .
20. 내가 이같이 말하여 기도하며 내 죄와 및 내 백성 이스라엘의 죄를 자복하고 내 하나님의 거룩한 산을 위하여 내 하나님 여호와 앞에 간구할 때
And whiles I was speaking , and praying , and confessing my sin and the sin of my people Israel , and presenting my supplication before the Lord my God for the holy mountain of my God ;
21. 곧 내가 말하여 기도할 때에 이전 이상 중에 본 그 사람 가브리엘이 빨리 날아서 저녁 제사를 드릴 때 즈음에 내게 이르더니
Yea, whiles I was speaking in prayer , even the man Gabriel , whom I had seen in the vision at the beginning , being caused to fly swiftly , touched me about the time of the evening oblation .
22. 내게 가르치며 내게 말하여 가로되 다니엘아 내가 이제 네게 지혜와 총명을 주려고 나왔나니
And he informed me, and talked with me, and said , O Daniel , I am now come forth to give thee skill and understanding .
23. 곧 네가 기도를 시작할 즈음에 명령이 내렸으므로 이제 네게 고하러 왔느니라 너는 크게 은총을 입은 자라 그런즉 너는 이 일을 생각하고 그 이상을 깨달을지니라
At the beginning of thy supplications the commandment came forth , and I am come to shew thee; for thou art greatly beloved : therefore understand the matter , and consider the vision .
24. 네 백성과 네 거룩한 성을 위하여 칠십 이레로 기한을 정하였나니 허물이 마치며 죄가 끝나며 죄악이 영속되며 영원한 의가 드러나며 이상과 예언이 응하며 또 지극히 거룩한 자가 기름부음을 받으리라
Seventy weeks are determined upon thy people and upon thy holy city , to finish the transgression , and to make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting righteousness , and to seal up the vision and prophecy , and to anoint the most Holy .
25. 그러므로 너는 깨달아 알지니라 예루살렘을 중건하라는 영이 날 때부터 기름부음을 받은 자 곧 왕이 일어나기까지 일곱 이레와 육십이 이레가 지날 것이요 그 때 곤란한 동안에 성이 중건되어 거리와 해자가 이룰 것이며
Know therefore and understand , that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks , and threescore and two weeks : the street shall be built again , and the wall , even in troublous times .
26. 육십이 이레 후에 기름부음을 받은 자가 끊어져 없어질 것이며 장차 한 왕의 백성이 와서 그 성읍과 성소를 훼파하려니와 그의 종말은 홍수에 엄몰됨 같을 것이며 또 끝까지 전쟁이 있으리니 황폐할 것이 작정되었느니라
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 .
27. 그가 장차 많은 사람으로 더불어 한 이레 동안의 언약을 굳게 정하겠고 그가 그 이레의 절반에 제사와 예물을 금지할 것이며 또 잔포하여 미운 물건이 날개를 의지하여 설 것이며 또 이미 정한 종말까지 진노가 황페케 하는 자에게 쏟아지리라 하였느니라
And he shall confirm the covenant with many for one week : and in the midst of the week he shall cause the sacrifice and the oblation to cease , and for the overspreading of abominations he shall make it desolate , even until the consummation , and that determined shall be poured upon the desolate .
■ 주석 보기
【단9:1 JFB】단9:1-27. Daniel's Confession and Prayer for Jerusalem: Gabriel Comforts Him by the Prophecy of the Seventy Weeks.
The world powers here recede from view; Israel, and the salvation by Messiah promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come in glory as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort "the wise." In the interval between Antiochus and Christ, no further revelation was needed; therefore, as in the first part of the book, so in the second, Christ and Antichrist in connection are the theme.
1. first year of Darius—Cyaxares II, in whose name Cyrus, his nephew, son-in-law, and successor, took Babylon, 538 B.C. The date of this chapter is therefore 537 B.C., a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at the beginning of the captivity, 606 B.C.
son of Ahasuerus—called Astyages by Xenophon. Ahasuerus was a name common to many of the kings of Medo-Persia.
made king—The phrase implies that Darius owed the kingdom not to his own prowess, but to that of another, namely, Cyrus.
【단9:1 CWC】[THE SEVENTY WEEKS]
Thus far in Daniel we have been dealing with the prophetic history of the times of the Gentiles, but now we return to that of his own people, the Jews.
Note the time and circumstances, verses 1, 2. The prophet is studying such books of the Old Testament as he possessed, especially Jeremiah, and knows the seventy years' captivity nears its end, therefore he is moved to offer one of the most notable prayers in the Bible. This prayer is divisible into confession, verses 3-15, and supplication, verses 16-19, and it is remarkable that in the former, holy man as Daniel was, he includes himself as partaker in the national sins. It is equally remarkable that his supplication is based on desire for God's glory, verses 17, 18. Israel has no merit to claim, but the Lord's honor is at stake. We have seen this before in the prayers of the patriarchs, the prophets and the psalmists, and we need to keep its lesson in mind.
Gabriel's Visit, vv. 20-23.
What mystery is shrouded in these verses! The nearness of heaven, the interest of God in the petition of His people, the nature and ministry of angels, the divine estimate of the saints, who can fathom these things?
Answer to the Prayer, vv. 24-27.
"Weeks," verse 24, might be translated "sevens," but whether is meant "sevens" of days, or weeks, or months or years must be determined by the context. The context points to years, "Seventy sevens" of years, i. e., 490 years, are decreed upon Israel and the city of Jerusalem is the sense of the first phrase of this verse. At the close of this period six things shall have been accomplished for that people. In other words, Gabriel's message is not merely an answer to Daniel's prayer about the return from the seventy years' captivity, but a revelation of the entire future of Israel from the end of that captivity to the end of the present age. This is evident from the nature of the six things mentioned:
1. To finish the transgression.
2. To make an end of sins.
3. To make reconciliation for iniquity.
4. To bring in everlasting righteousness.
5. To seal up the vision and prophecy.
6. To anoint the Most Holy.
The first three of the above refer to a time still future, for Israel's transgression is not yet finished, nor her sins ended, nor her iniquity covered. The time, therefore, is that spoken of by all the prophets, and especially named in 슥13:1 and 롬11:26-27. This is the time, moreover, when "everlasting righteousness" shall be brought in, otherwise the blessings of the millennial age. The vision and prophecy will be sealed then, in the sense that their final accomplishment in the history of God's earthly people shall have taken place. The most holy place will be anointed then in that new temple to be erected, as we saw in Ezekiel.
The Division of the Sevens.
"From the going forth of the commandment to restore and build Jerusalem unto Messiah, the Prince, shall be seven weeks," verse 25. This is the first of three divisions in this period of 490 years, and covers forty-nine years, seven weeks of years being equal to that number. This division begins to be counted "from the going forth of the commandment to build Jerusalem," which, it is commonly thought, means the twentieth year of Artaxerxes, King of Persia, who gave that authority to Nehemiah, in the month Nisan (see Neh. 2). It is proved historically that this was 454 B. C. During this period of forty-nine years the street and wall were built again "even in troublous times." (See S. P. Tregelles on Daniel.)
But to this period of seven weeks, or forty-nine years, is added another of three-score and two weeks, or 434 years, a total of 483 years, "unto the Messiah the Prince," i. e., until "Messiah be cut off," verse 26.
Observe that this period extends not merely to the birth but to the death of Christ, when He is "cut off, but not for Himself." It is now admitted that our Lord was crucified April A. D. 32, and those competent in such calculations show that this was precisely 483 years of 360 days each, allowing for leap years, changes in the Julian and Gregorian calendars and matters of that sort. That the Messiah was cut off, "but not for Himself," has been translated, "and there shall be nothing for Him," which probably means that He did not then receive the Messianic Kingdom.
[Anstey maintains that the point of departure for the 70 weeks is the first year of Cyrus. However the outcome is not different so far as the fulfillment of the prophecy is concerned, as the calculation in the other case is based, in his judgment, on an error of 82 years in the Ptolemaic chronology.]
"And the people of the prince that shall come shall destroy the city and the sanctuary," refers to the destruction of Jerusalem and the temple by the Romans under Titus, A. D. 70. They, i. e., the Romans, are "the people of the prince that shall come," but this "prince" himself is identical, not with the Messiah, but with the little horn of Daniel 7, the terrible despot who will be at the head of the restored empire at the end of this age.
The End Period.
We now come to the last of the seventy sevens, or the closing seven years of this age. In other words, there is a long ellipsis between the close of the sixty-ninth and the beginning of the seventieth week, indeed, the whole of the Christian age, of which more will be said later.
The events of the seventieth week begin with the words "and the end thereof shall be with a flood," which should be, as in the Revised Version, "his" end, not "the" end, for the allusion is still to the "prince that shall come," i. e., the Antichrist. The word "flood" also might be rendered "overflowing," which, to quote Tregelles, is doubtless the same overflowing as in 사10:22 and as that of the final crisis of Israel's history at the end of the age. The interval until this time will be characterized by war and desolation (compare 마24:3-8).
"And he," i. e., "the prince that shall come," "shall confirm the covenant with many for one week." The "many" refers to the people of Israel then to be in their own land, but still in an unconverted state as far as the acceptance of Jesus as their Messiah is concerned. It will be to the mutual interest of the "little horn," i. e., the Antichrist, and Israel to enter into this covenant for seven years. There will be a faithful remnant, however, who will not bow the knee to him -- the covenant will be made with "many" but not all (compare 사28:15-18).
He will break this covenant after three and one-half years and "cause the sacrifice and the oblation to cease," no longer permitting them to worship God in their newly-erected temple. Now begins their great tribulation, "a time and times and the division of time" named in chapter 8:25 (compare 계13:5, 11-17).
The latter part of this verse has been translated thus: "And upon the wing (or pinnacle) of abominations (shall be) that which causeth desolation, even until the consummation and that determined shall be poured out upon the desolator."
The "abominations" are doubtless idols that shall be set up by this wicked prince to be worshipped in the temple, when the true God has been set aside. Then the "consummation" comes and with it the judgment and desolation of the "desolator."
Questions.
1. With whose history are we dealing in this lesson?
2. What great feature marks the prayers of God's people in the Bible?
3. What are some of the suggestions growing out of Gabriel's visit?
4. What period of time is covered by the "seventy weeks"?
5. To what place and people does this period apply?
6. Name the six important things which will be accomplished in that people at its close.
7. When does this period begin and end?
8. Divide it into its three parts.
9. What event is identified with the first part?
10. With what event does part two close?
11. Explain the allusion to "the prince that shall come."
12. What age intervenes between the last two parts?
13. Tell what you know about the "covenant" of verse 27.
SUPPLEMENT ON BIBLE CHRONOLOGY
The last lesson referred to the lapse of time between the sixty-ninth and seventieth weeks, and as other lapses have been noted in the sacred chronology, it is desirable to devote a lesson to that subject.
The chronology of the Bible has a system of its own, whose center would seem to be the crucifixion of Jesus Christ. Forbes Clinton, an authority on such matters, has worked out the following dates without reference to any human system: Adam was created 4141 B. C, and Abram was called 2055 B. C, showing an intervening period of 2,086 years. But precisely the same period elapsed between the call of Abram and the crucifixion of Christ. The call of Abram, therefore, is the center date between creation and the cross, a supposition harmonizing perfectly with the importance of that event in the history of redemption.
Cycles of Years.
To take another illustration, God's dealings with Israel are in cycles of 490 years, (1) The period from Abram to Exodus was 490 years, plus the fifteen years during which the bondwoman and her child (Hagar and Ishmael) dominated in Abram's tent, and which are not counted. (2) The period from Exodus to the dedication of Solomon's temple was 490 years, plus the 131 years of captivity in the time of the Judges, which are not counted. (3) From the dedication to the return from Babylon was 490 years, plus the seventy years of that capacity not counted. (4) From the return from Babylon to the beginning of the millennial age is 490 years, plus the dispensation in which Israel is dispersed, and which is not counted.
When God Does Not Count Time.
Prophetically speaking, God does not count time with reference to Israel while she is in captivity, or dispersion, or dominated by any other nation. In evidence of this, note that in 왕상6:1 mention is made of the fourth year of Solomon as being 480 years after the Exodus. But we know from 민14:33 that they were forty years in the wilderness; then, according to the Book of Joshua, they were thirty-seven years in conquering Canaan and up until the period of the Judges; 행13:20 shows that they were 450 years under the Judges; then they were forty years under Saul (행13:21), and forty years under David (삼하5:4, 5). These periods total up 607 years, to which should be added the four years of Solomon referred to, making a total of 611 years.
How shall we explain this discrepancy, of which infidels and others have made so much? The answer has been stated above, that God does not count time prophetically while Israel is in captivity. For example, seven captivities are mentioned in the Book of Judges, one of eight years (3:8); eighteen years (3:14); twenty years (4:3); seven years (6:1); eighteen years (10:8); forty years (13:1), and twenty years (삼상7:2), making a total of precisely 131 years. The above is a sufficient illustration of the principle.
We close this lesson with a rough diagram of the 490 years covered by 단9:24-27, which may aid in fastening that important prediction in the memory:
Seventy-sevens -- 490 Years.
From the twentieth year of Artaxerxes to the end of this age.
(See reference to Anstey in previous lesson.)
【단9:1 MHCC】 Daniel considers the time of the captivity. (단9:1-3) His confession of sin, and prayer. (단9:4-19) The revelation concerning the coming of the Messiah. (단9:20-27)
단9:1-3 Daniel learned from the books of the prophets, especially from Jeremiah, that the desolation of Jerusalem would continue seventy years, which were drawing to a close. God's promises are to encourage our prayers, not to make them needless; and when we see the performance of them approaching, we should more earnestly plead them with God.
단9:4-19 In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependence upon him, our sorrow for sin, and our resolutions against it. It must be our confession, the language of our convictions. Here is Daniel's humble, serious, devout address to God; in which he gives glory to him as a God to be feared, and as a God to be trusted. We should, in prayer, look both at God's greatness and his goodness, his majesty and mercy. Here is a penitent confession of sin, the cause of the troubles the people for so many years groaned under. All who would find mercy must thus confess their sins. Here is a self-abasing acknowledgment of the righteousness of God; and it is evermore the way of true penitents thus to justify God. Afflictions are sent to bring men to turn from their sins, and to understand God's truth. Here is a believing appeal to the mercy of God. It is a comfort that God has been always ready to pardon sin. It is encouraging to recollect that mercies belong to God, as it is convincing and humbling to recollect that righteousness belongs to him. There are abundant mercies in God, not only forgiveness, but forgivenesses. Here are pleaded the reproach God's people was under, and the ruins God's sanctuary was in. Sin is a reproach to any people, especially to God's people. The desolations of the sanctuary are grief to all the saints. Here is an earnest request to God to restore the poor captive Jews to their former enjoyments. O Lord, hearken and do. Not hearken and speak only, but hearken and do; do that for us which none else can do; and defer not. Here are several pleas and arguments to enforce the petitions. Do it for the Lord Christ's sake; Christ is the Lord of all. And for his sake God causes his face to shine upon sinners when they repent, and turn to him. In all our prayers this must be our plea, we must make mention of his righteousness, even of his only. The humble, fervent, believing earnestness of this prayer should ever be followed by us.
단9:20-27 An answer was immediately sent to Daniel's prayer, and it is a very memorable one. We cannot now expect that God should send answers to our prayers by angels, but if we pray with fervency for that which God has promised, we may by faith take the promise as an immediate answer to the prayer; for He is faithful that has promised. Daniel had a far greater and more glorious redemption discovered to him, which God would work out for his church in the latter days. Those who would be acquainted with Christ and his grace, must be much in prayer. The evening offering was a type of the great sacrifice Christ was to offer in the evening of the world: in virtue of that sacrifice Daniel's prayer was accepted; and for the sake of that, this glorious discovery of redeeming love was made to him. We have, in verses 24-27, one of the most remarkable prophecies of Christ, of his coming and his salvation. It shows that the Jews are guilty of most obstinate unbelief, in expecting another Messiah, so long after the time expressly fixed for his coming. The seventy weeks mean a day for a year, or 490 years. About the end of this period a sacrifice would be offered, making full atonement for sin, and bringing in everlasting righteousness for the complete justification of every believer. Then the Jews, in the crucifixion of Jesus, would commit that crime by which the measure of their guilt would be filled up, and troubles would come upon their nation. All blessings bestowed on sinful man come through Christ's atoning sacrifice, who suffered once for sins, the just for the unjust, that he might bring us to God. Here is our way of access to the throne of grace, and of our entrance to heaven. This seals the sum of prophecy, and confirms the covenant with many; and while we rejoice in the blessings of salvation, we should remember what they cost the Redeemer. How can those escape who neglect so great salvation!
【단9:2 JFB】2. understood by books—rather, "letters," that is, Jeremiah's letter (렘29:10) to the captives in Babylon; also 렘25:11, 12; compare 대하36:21; 렘30:18; 31:38. God's promises are the ground on which we should, like Daniel, rest sure hope; not so as to make our prayers needless, but rather to encourage them.
【단9:3 JFB】3. prayer … supplications—literally, "intercessions … entreaties for mercy." Praying for blessings, and deprecating evils.
【단9:4 JFB】4. my confession—according to God's promises in 레26:39-42, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (compare 신30:1-5; 렘29:12-14; 약4:10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (시102:13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their representative and intercessory priest, "accepts the punishment of their iniquity." Thus he typifies Messiah, the Sin-bearer and great Intercessor. The prophet's own life and experience form the fit starting point of the prophecy concerning the sin atonement. He prays for Israel's restoration as associated in the prophets (compare 렘31:4, 11, 12, 31, &c.) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one; namely, the redemption from captivity, and the full Messianic redemption. God's servants, who, like Noah's father (창5:29), hoped many a time that now the Comforter of their afflictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see (마13:17); as now also Christians, who believe that the Lord's second coming is nigh, are expected to continue waiting. So Daniel is informed of a long period of seventy prophetic weeks before Messiah's coming, instead of seventy years, as he might have expected (compare 마18:21, 22) [Auberlen].
great and dreadful God—as we know to our cost by the calamities we suffer. The greatness of God and His dreadful abhorrence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment.
keeping … covenant and mercy—that is, the covenant of Thy mercy, whereby Thou hast promised to deliver us, not for our merits, but of Thy mercy (겔36:22, 23). So weak and sinful is man that any covenant for good on God's part with him, to take effect, must depend solely on His grace. If He be a God to be feared for His justice, He is one to be trusted for His "mercy."
love … keep his commandments—Keeping His commandments is the only sure test of love to God (요14:15).
【단9:5 JFB】5. Compare Nehemiah's confession (느9:1-38).
sinned … committed iniquity … done wickedly … rebelled—a climax. Erred in ignorance … sinned by infirmity … habitually and wilfully done wickedness … as open and obstinate rebels set ourselves against God.
【단9:6 JFB】6. prophets … spake … to our kings … to all the people—They fearlessly warned all without respect of persons.
【단9:7 JFB】7. confusion of faces, as at this day—Shame at our guilt, betrayed in our countenance, is what belongs to us; as our punishment "at this day" attests.
near, and … far off—the chastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in the guilt.
【단9:9 JFB】9. mercies—The plural intensifies the force; mercy manifold and exhibited in countless ways. As it is humbling to recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord OUR God."
though we have rebelled—rather, "since," &c. [Vulgate], (시25:11). Our punishment is not inconsistent with His "mercies," since we have rebelled against Him.
【단9:10 JFB】10. set before us—not ambiguously, but plainly, so that we were without excuse.
【단9:11 JFB】11. all—(시14:3; 롬3:12).
the curse … and … oath … in … law—the curse against Israel, if disobedient, which God ratified by oath (레26:14-39; 신27:15-26; 28:15-68; 29:1-29).
【단9:12 JFB】12. confirmed his words—showed by the punishments we suffer, that His words were no idle threats.
under … heaven hath not been done as … upon Jerusalem—(애1:12).
【단9:13 JFB】13. yet made we not our prayer before—literally, "soothed not the face of." Not even our chastisement has taught us penitence (사9:13; 렘5:3; 호7:10). Diseased, we spurn the healing medicine.
that we might turn, &c.—Prayer can only be accepted when joined with the desire to turn from sin to God (시66:18; 잠28:9).
understand thy truth—"attentively regard Thy faithfulness" in fulfilling Thy promises, and also Thy threats [Calvin]. Thy law (단8:12), [Maurer].
【단9:14 JFB】14. watched upon the evil—expressing ceaseless vigilance that His people's sins might not escape His judgment, as a watchman on guard night and day (욥14:16; 렘31:28; 44:27). God watching upon the Jews' punishment forms a striking contrast to the Jews' slumbering in their sins.
God is righteous—True penitents "justify" God, "ascribing righteousness to Him," instead of complaining of their punishment as too severe (느9:33; 욥36:3; 시51:4; 애3:39-42).
【단9:15 JFB】15. brought thy people … out of … Egypt—a proof to all ages that the seed of Abraham is Thy covenant-people. That ancient benefit gives us hope that Thou wilt confer a like one on us now under similar circumstances (시80:8-14; 렘32:21; 23:7, 8).
as at this day—is known.
【단9:16 JFB】16. thy righteousness—not stern justice in punishing, but Thy faithfulness to Thy promises of mercy to them who trust in Thee (시31:1; 143:1).
thy city—chosen as Thine in the election of grace, which changes not.
for … iniquities of … fathers—(출20:5). He does not impugn God's justice in this, as did the murmurers (겔18:2, 3; compare 렘31:29).
thy people … a reproach—which brings reproach on Thy name. "All the nations that are about us" will say that Thou, Jehovah, wast not able to save Thy peculiar people. So 단9:17, "for the Lord's sake"; 단9:19, "for Thine own sake" (사48:9, 11).
【단9:17 JFB】17. cause thy face to shine—metaphor from the sun, which gladdens all that it beams upon (민6:25; 말4:2).
【단9:18 JFB】18. present … supplications—literally, "cause to fall," &c. (compare Note, see on 렘36:7).
【단9:19 JFB】19. The short broken ejaculations and repetitions show the intense fervor of his supplications.
defer not—He implies that the seventy years are now all but complete.
thine own sake—often repeated, as being the strongest plea (렘14:21).
【단9:20 JFB】20. whiles I was speaking—repeated in 단9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (사30:19; 65:24; compare 시32:5).
【단9:21 JFB】21. I had seen in the vision at the beginning—namely, in the former vision by the river Ulai (단8:1, 16).
fly swiftly—literally, "with weariness," that is, move swiftly as one breathless and wearied out with quick running [Gesenius]. English Version is better (사6:2; 겔1:6; 계14:6).
time of … evening oblation—the ninth hour, three o'clock (compare 왕상18:36). As formerly, when the temple stood, this hour was devoted to sacrifices, so now to prayer. Daniel, during the whole captivity to the very last, with pious patriotism never forgot God's temple-worship, but speaks of its rites long abolished, as if still in use.
【단9:22 JFB】22. to give thee … understanding—단8:16; 단8:26 shows that the symbolical vision had not been understood. God therefore now gives "information" directly, instead of by symbol, which required interpretation.
【단9:23 JFB】23. At the beginning of thy supplications, &c.—The promulgation of the divine decree was made in heaven to the angels as soon as Daniel began to pray.
came forth—from the divine throne; so 단9:22.
thou art greatly beloved—literally, "a man of desires" (compare 겔23:6, 12); the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was "greatly beloved" of God.
the vision—the further revelation as to Messiah in connection with Jeremiah's prophecy of seventy years of the captivity. The charge to "understand" is the same as in 마24:15, where Rome primarily, and Antichrist ultimately, is referred to (compare Note, see on 단9:27).
【단9:24 JFB】24. Seventy weeks—namely, of years; literally, "Seventy sevens"; seventy heptads or hebdomads; four hundred ninety years; expressed in a form of "concealed definiteness" [Hengstenberg], a usual way with the prophets. The Babylonian captivity is a turning point in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time Israel, though oppressed at times, was; as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (계20:1-15), when Israel shall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and the fourth of Jehoiakim; the year of the world 3338, the point at which the seventy years of the captivity begin. Heretofore Israel had a right, if subjugated by a foreign king, to shake off the yoke (유4:1-5:31; 왕하18:7) as an unlawful one, at the first opportunity. But the prophets (렘27:9-11) declared it to be God's will that they should submit to Babylon. Hence every effort of Jehoiakim, Jeconiah, and Zedekiah to rebel was vain. The period of the world times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more in afflictions (for example, the two destructions of Jerusalem, Antiochus' persecution, and those which Christians suffered), contains all that was good in the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it shall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant-people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's sufferings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but as the Servant of God and Son of man; at the same time the cross being the way to glory (compare 단9:1-27 with 단2:34, 35, 44; 12:7). In the second and seventh chapters, Christ's first coming is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-establishment of Israel; but this ninth chapter minutely predicts Christ's first coming, and its effects on the covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem; for then the re-establishment of the theocracy began, namely, at the return of Ezra to Jerusalem, 457 B.C. So Jeremiah's seventy years of the captivity begin 606 B.C., eighteen years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra: (1) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of the theocratic nation. (2) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the nationality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to, and carried out by, Nehemiah in the twentieth year (스9:9; 7:11, &c.). 단9:25, "from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in 단9:24 are not, "are determined upon the holy city," but "upon thy people and thy holy city"; thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in 단9:25, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Compare 시46:1-11; 48:1-14; 87:1-7. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy: the object being not to fix for him definitely the time, but for the Church: the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time [Tacitus, Histories, 5.13; Suetonius, Vespasian, 4]. Ezra's placing of Daniel in the canon immediately before his own book and Nehemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (단9:20-27) [Auberlen].
determined—literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem.
thy … thy—Daniel had in his prayer often spoken of Israel as "Thy people, Thy holy city"; but Gabriel, in reply, speaks of them as Daniel's ("thy … thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [Tregelles] (compare 출32:7). Rather, as God is wishing to console Daniel and the godly Jews, "the people whom thou art so anxiously praying for"; such weight does God give to the intercessions of the righteous (약5:16-18).
finish—literally, "shut up"; remove from God's sight, that is, abolish (시51:9) [Lengkerke]. The seventy years' exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah.
make an end of—The Hebrew reading, "to steal," that is, to hide out of sight (from the custom of sealing up things to be concealed, compare 욥9:7), is better supported.
make reconciliation for—literally, "to cover," to overlay (as with pitch, 창6:14). Compare 시32:1.
bring in everlasting righteousness—namely, the restoration of the normal state between God and man (렘23:5, 6); to continue eternally (히9:12; 계14:6).
seal up … vision … prophecy—literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment.
anoint the Most Holy—primarily, to "anoint," or to consecrate after its pollution "the Most Holy" place but mainly Messiah, the antitype to the Most Holy place (요2:19-22). The propitiatory in the temple (the same Greek word expresses the mercy seat and propitiation,롬3:25), which the Jews looked for at the restoration from Babylon, shall have its true realization only in Messiah. For it is only when sin is "made an end of" that God's presence can be perfectly manifested. As to "anoint," compare 출40:9, 34. Messiah was anointed with the Holy Ghost (행4:27; 10:38). So hereafter, God-Messiah will "anoint" or consecrate with His presence the holy place at Jerusalem (렘3:16, 17; 겔37:27, 28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type.
【단9:25 JFB】25. from the going forth of the commandment—namely the command from God, whence originated the command of the Persian king (스6:14). Auberlen remarks, there is but one Apocalypse in each Testament. Its purpose in each is to sum up all the preceding prophecies, previous to the "troublous times" of the Gentiles, in which there was to be no revelation. Daniel sums up all the previous Messianic prophecy, separating into its individual phases what the prophets had seen in one and the same perspective, the temporary deliverance from captivity and the antitypical final Messianic deliverance. The seventy weeks are separated (단9:25-27) into three unequal parts, seven, sixty-two, one. The seventieth is the consummation of the preceding ones, as the Sabbath of God succeeds the working days; an idea suggested by the division into weeks. In the sixty-nine weeks Jerusalem is restored, and so a place is prepared for Messiah wherein to accomplish His sabbatic work (단9:25, 26) of "confirming the covenant" (단9:27). The Messianic time is the Sabbath of Israel's history, in which it had the offer of all God's mercies, but in which it was cut off for a time by its rejection of them. As the seventy weeks end with seven years, or a week, so they begin with seven times seven, that is, seven weeks. As the seventieth week is separated from the rest as a period of revelation, so it may be with the seven weeks. The number seven is associated with revelation; for the seven spirits of God are the mediators of all His revelations (계1:4; 3:1; 4:5). Ten is the number of what is human; for example, the world power issues in ten heads and ten horns (단2:42; 7:7). Seventy is ten multiplied by seven, the human moulded by the divine. The seventy years of exile symbolize the triumph of the world power over Israel. In the seven times seventy years the world number ten is likewise contained, that is, God's people is still under the power of the world ("troublous times"); but the number of the divine is multiplied by itself; seven times seven years, at the beginning a period of Old Testament revelation to God's people by Ezra, Nehemiah, and Malachi, whose labors extend over about half a century, or seven weeks, and whose writings are last in the canon; and in the end, seven years, the period of New Testament revelation in Messiah. The commencing seven weeks of years of Old Testament revelation are hurried over, in order that the chief stress might rest on the Messianic week. Yet the seven weeks of Old Testament revelation are marked by their separation from the sixty-two, to be above those sixty-two wherein there was to be none.
Messiah the Prince—Hebrew, Nagid. Messiah is Jesus' title in respect to Israel (시2:2; 마27:37, 42). Nagid, as Prince of the Gentiles (사55:4). Nagid is applied to Titus, only as representative of Christ, who designates the Roman destruction of Jerusalem as, in a sense, His coming (마24:29-31; 요21:22). Messiah denotes His calling; Nagid, His power. He is to "be cut off, and there shall be nothing for Him." (So the Hebrew for "not for Himself," 단9:26, ought to be translated). Yet He is "the Prince" who is to "come," by His representative at first, to inflict judgment, and at last in person.
wall—the "trench" or "scarped rampart" [Tregelles]. The street and trench include the complete restoration of the city externally and internally, which was during the sixty-nine weeks.
【단9:26 JFB】26. after threescore and two weeks—rather, the threescore and two weeks. In this verse, and in 단9:27, 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 (Lu 2:34; compare 말3:1-6; 4:1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (마21:37-41; 23:37, 38; Lu 21:20-24; 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" (단9:25), 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 (마22:7).
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 (시90:5; 사8:7, 8; 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 (사10:23; 28:22).
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