While I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my God for the holy mountain of my God; yes, while I was speaking in prayer, 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 offering. He instructed me and talked with me, and said, Daniel, “I have now come to give you wisdom and understanding. At the beginning of your petitions the commandment went out, and I have come to tell you; for you are greatly beloved. Therefore consider the matter, and understand the vision.
Parallel Translations
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While I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my God for the holy mountain of my God;
yes, while I was speaking in prayer, 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 offering.
He instructed me and talked with me, and said, Daniel, “I have now come to give you wisdom and understanding.
At the beginning of your petitions the commandment went out, and I have come to tell you; for you are greatly beloved. Therefore consider the matter, and understand the vision.
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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;
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.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
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.
Show all 3 translations
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And while 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;
yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.
And he made me to understand, and talked with me, and said: 'O Daniel, I am now come forth to make thee skilful of understanding.
At the beginning of thy supplications a word went forth, and I am come to declare it; for thou art greatly beloved; therefore look into the word, and understand the vision.
Cross-references (56)
- Psalms 145:18 (v20) Yahweh is near to all those who call on him, to all who call on him in truth.
- Daniel 10:19 (v23) He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.” When he spoke to me, I was strengthened, and…
- Daniel 9:3-4 (v20) I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes. I prayed to Yahweh my God, and made…
- Daniel 10:11-12 (v23) He said to me, “Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright; for I have been sent to you,…
- Matthew 24:15 (v23) “When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let…
Show all 55 cross-references
- Romans 3:23 (v20) for all have sinned, and fall short of the glory of God;
- Daniel 8:16 (vv21–22) I heard a man’s voice between the banks of the Ulai, which called, and said, “Gabriel, make this man understand the vision.”
- Luke 1:19 (v21) The angel answered him, “I am Gabriel, who stands in the presence of God. I was sent to speak to you and to bring you this good news.
- Luke 1:28 (v23) Having come in, the angel said to her, “Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!”
- Song of Solomon 7:10 (v23) I am my beloved’s. His desire is toward me.
- Daniel 9:24-27 (v22) “Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make…
- 1 Kings 18:36 (v21) At the time of the evening offering, Elijah the prophet came near, and said, “Yahweh, the God of Abraham, of Isaac, and of Israel, let it…
- Isaiah 58:9 (v20) Then you will call, and Yahweh will answer. You will cry for help, and he will say, ‘Here I am.’ “If you take away from among you the yoke,…
- Ezekiel 24:16 (v23) “Son of man, behold, I will take away from you the desire of your eyes with a stroke: yet you shall neither mourn nor weep, neither shall…
- Ezekiel 26:12 (v23) They will make a plunder of your riches, and make a prey of your merchandise. They will break down your walls, and destroy your pleasant…
- Daniel 10:16 (v21) Behold, one in the likeness of the sons of men touched my lips. Then I opened my mouth, and spoke and said to him who stood before me, “My…
- Daniel 10:21 (v22) But I will tell you that which is inscribed in the writing of truth. There is no one who holds with me against these, but Michael your…
- Acts 10:3 (v21) At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, “Cornelius!”
- Exodus 29:39 (v21) The one lamb you shall offer in the morning; and the other lamb you shall offer at evening;
- Psalms 32:5 (v20) I acknowledged my sin to you. I didn’t hide my iniquity. I said, I will confess my transgressions to Yahweh, and you forgave the iniquity…
- Psalms 103:20 (v21) Praise Yahweh, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word.
- Isaiah 6:2 (v21) Above him stood the seraphim. Each one had six wings. With two he covered his face. With two he covered his feet. With two he flew.
- Isaiah 6:5 (v20) Then I said, “Woe is me! For I am undone, because I am a man of unclean lips, and I dwell among a people of unclean lips: for my eyes have…
- Isaiah 65:24 (v20) It will happen that before they call, I will answer; and while they are yet speaking, I will hear.
- Daniel 8:18 (v21) Now as he was speaking with me, I fell into a deep sleep with my face toward the ground; but he touched me, and set me upright.
- Daniel 9:16 (v20) Lord, according to all your righteousness, let your anger and please let your wrath be turned away from your city Jerusalem, your holy…
- Daniel 10:18 (v21) Then one like the appearance of a man touched me again, and he strengthened me.
- Zechariah 1:9 (v22) Then I asked, ‘My lord, what are these?’ ” The angel who talked with me said to me, “I will show you what these are.”
- Hebrews 1:14 (v21) Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
- Ezra 9:4-5 (v21) Then everyone who trembled at the words of the God of Israel were assembled to me, because of their trespass of the captivity; and I sat…
- Psalms 104:4 (v21) He makes his messengers winds, and his servants flames of fire.
- Psalms 137:5-6 (v20) If I forget you, Jerusalem, let my right hand forget its skill. Let my tongue stick to the roof of my mouth if I don’t remember you, if I…
- Isaiah 6:6-7 (v21) Then one of the seraphim flew to me, having a live coal in his hand, which he had taken with the tongs from off the altar. He touched my…
- Isaiah 56:7 (v20) I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be…
- Isaiah 62:6-7 (v20) I have set watchmen on your walls, Jerusalem. They will never be silent day nor night. You who call on Yahweh, take no rest, and give him…
- Ezekiel 1:11 (v21) Such were their faces. Their wings were spread out above. Two wings of each one touched another, and two covered their bodies.
- Ezekiel 1:14 (v21) The living creatures ran and returned as the appearance of a flash of lightning.
- Daniel 10:2 (v20) In those days I, Daniel, was mourning three whole weeks.
- Daniel 10:10 (v21) Behold, a hand touched me, which set me on my knees and on the palms of my hands.
- Zechariah 1:14 (v22) So the angel who talked with me said to me, “Proclaim, saying, ‘Yahweh of Armies says: “I am jealous for Jerusalem and for Zion with a…
- Zechariah 6:4-5 (v22) Then I asked the angel who talked with me, “What are these, my lord?” The angel answered me, “These are the four winds of the sky, which go…
- Zechariah 8:3 (v20) Yahweh says: “I have returned to Zion, and will dwell in the middle of Jerusalem. Jerusalem shall be called ‘The City of Truth;’ and the…
- Matthew 27:46 (v21) About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken…
- Acts 3:1 (v21) Peter and John were going up into the temple at the hour of prayer, the ninth hour.
- Acts 4:31 (v20) When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the…
- Acts 10:9 (v21) Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon.
- Acts 10:30-31 (v20) Cornelius said, “Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before…
- Acts 12:7 (v21) And behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, “Stand…
- Hebrews 1:7 (v21) Of the angels he says, “He makes his angels winds, and his servants a flame of fire.”
- James 3:2 (v20) For we all stumble in many things. Anyone who doesn’t stumble in word is a perfect person, able to bridle the whole body also.
- 1 John 1:8-10 (v20) If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to…
- Revelation 4:1 (v22) After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one…
- Revelation 21:2 (v20) I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband.
- Revelation 21:10 (v20) He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God,
- Ecclesiastes 7:20 (v20) Surely there is not a righteous man on earth who does good and doesn’t sin.
55 distinct cross-references across this passage (56 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
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John Calvin 1540 · Public Domain On vv20–23 As to the translation, some take it as I…
As to the translation, some take it as I do; others say “flying swiftly,” implying fatigue and alacrity. Some derive the word for “flying” from עוף, gnof, which signifies to fly, and they join it with its own participle, which is common Hebrew; others again think it derived from יעף, yegnef; signifying to fatigue, and then explain it metaphorically as flying hastily.
Here Daniel begins to shew us that his prayers were by no means useless, nor yet without their fruit, as Gabriel was sent to elevate his mind with confidence, and to lighten his grief by consolation. He next sets him forth as a minister of the grace of God to the whole Church, to inspire the faithful with the hope of a speedy return to their country, and to encourage them to bear their afflictions until God should open a way for their return. Next, as to ourselves, we need not wonder at God’s refusing at times an answer to our prayers, because those who seem to pray far better than the rest scarcely possess a hundredth part of the zeal and fervor required. On comparing our method of prayer with this vehemence of the Prophet, surely we are in truth very far behind him; and it is by no means surprising, if, while the difference is so great, the success should be so dissimilar. And yet we may be assured that our prayers will never be in vain, if we follow the holy Prophet at even a long interval. If the limited amount of our faith hinders our prayers from emulating the Prophet’s zeal, yet God will nevertheless listen to them, so long as they are founded in faith and penitence. Daniel says, therefore, While I was as yet speaking, and praying, and confessing my sin and the sin of my people Israel First of all, we must notice how the Holy Spirit here purposely dictated to the Prophet, how God’s grace would be prepared for and extended to all the wretched who fly to it and implore it. The Prophet, therefore, shews why we are so destitute of help, for if pain occasions so much groaning, yet we never look up to God, from whom consolation is always to be sought in all evils. He thus exhorts us to the habit of prayer by saying his requests were heard. He does not bring forward any singular example, but, as I have already said, he pronounces generally that the prayers of those who seek God as a deliverer will never be either vain or unfruitful. I have shewn how our supplications do not always meet with either the same or equal attention, since our torpor requires God to differ in the help which he supplies. But in this way the Prophet teaches us how those who possess true faith and repentance, however slight, will never offer up their prayers to God in vain.
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He next adds what is necessary to conciliate God’s favor, namely, that men should anticipate God’s judgment by condemning themselves. So he asserts, He confessed his sin and that of his people He does not speak here of one kind of sin, but under the word חטא, cheta, he comprehends all kinds of wickedness; as if he had said, when I was confessing myself as steeped in sin and drowned in iniquity, I confessed the same on behalf of my people. We must notice also the phrase, the sin of my people Israel He might have omitted this noun, but he wished to testify before God to the Church being guilty and without the slightest hope of absolution, unless God, whom they had so deservedly offended, was graciously pleased to reconcile them to himself. But the first clause is more worthy of notice, where Daniel relates the confession of his own sins before God. We know what Ezekiel says, or rather the Spirit speaking through his mouth. (Ezekiel 14:14.) For God names the three most perfect characters which had then existed in the world, and includes Daniel among them, although he was then living. Although Daniel was an example of angelic justice, and is celebrated by so remarkable an honor, yet, if even he were before me, and were to entreat me for this state, I would not listen to him, but I would free him only on account of his own righteousness. As, therefore, God so extols his own Prophet, and raises him on high as if he were beyond all the pollution and vices of the world, where shall we find a man upon earth who can boast himself free from every stain and failing? Let the most perfect characters be brought before us — what a difference between them and Daniel! But even he confesses himself a sinner before God, and utterly renounces his own righteousness, and openly bears witness to his only hope of salvation being placed in the mere mercy of God. Hence Augustine with much wisdom often cites this passage against the followers of Pelagius and Celestius. We are well aware with what specious pretenses these heretics obscured God’s grace, when they argued that God’s sons ought not always to remain in prison, but to reach the goal. The doctrine indeed is passable enough, that the sons of God ought to be free from all fault, but where is such integrity really found? Augustine, therefore, with the greatest propriety, always replied to those triflers by shewing that no one ever existed so just in this world as not to need God’s mercy. For had there been such a character, surely the Lord, who alone is a fitting judge, could have found him. But he asserts his servant Daniel to be among the most perfect, if three only are taken from the beginning of the world. But as Daniel casts himself into the flock of sinners, not through any feigned pretense or humility, but when uttering the fullness of his mind before God, who shall now claim for himself greater sanctity than this? When, therefore, I confess my sins before the face of my God Here surely there is no fiction, whence it follows that those who pretend to this imaginary perfection are demons in human shape, as Castalio and other cynics, or rather dogs like him.
We must therefore cling to this principle: no man, even if semi-angelic, can approach God, unless he conciliates his favor by sincere and ingenuous confession of his sins, as in reality a criminal before God. This, then, is our righteousness, to confess ourselves guilty in order that God may gratuitously absolve us. These observations, too, respecting the Israelites concern us also, as we observe from the direction which Christ has given us to say, Forgive us our trespasses. (Matthew 6:12; Luke 11:4.) For whom did Christ wish to use this petition? Surely all his disciples. If any one thinks that he has no need of this form of prayer, and this confession of sin, let him depart from the school of Christ, and enter into a herd of swine.
He now adds, Upon the mountain of the sanctuary of my God. Here the Prophet suggests another reason for his being heard, namely, his anxiety for the common welfare and safety of the Church. For whenever any one studies his own private interests, and is careless of his neighbor’s advantage, he is unworthy to obtain anything before God. If, therefore, we desire our prayers to be pleasing to God, and to produce useful fruit, let us learn to unite the whole body of the Church with us, and not only to regard what is expedient for ourselves, but what will tend to the common welfare of all the elect people. While, therefore, says he, I was yet speaking, and in the midst of my prayer It appears that Daniel prayed not only with his affections, but broke forth into some outward utterance. It is quite true that this word is often restricted to mental utterance; for even when a person does not use his tongue, he may be said to speak when he only thinks mentally within himself. But since Daniel said, When I was yet speaking in my prayer, he seems to have broken forth into some verbal utterance; for although the saints do not intend to pronounce anything orally, yet zeal seizes upon them, and words at times escape them. There is another reason also for this: we are naturally slow, and then the tongue aids the thoughts. For these reasons Daniel was enabled not only to conceive his prayers silently and mentally, but to utter them verbally and orally.
He next adds, Gabriel came; but I cannot complete my comments on this occurrence today.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv20–23 Dan 9:20 And whiles I [was] speaking, and praying,…
Dan 9:20 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;
Ver. 20. And whilst I was speaking and praying.] When, haply, I had now new done; and yet not so done but that my heart was yet lifting and lifting, as a bell rope is oft hoising up after men have done ringing the bell.
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And confessing my sins.] So precious a saint was not without his sins. These therefore he confesseth, that he might be the fitter to beg mercy for the Church; having first made his own peace with God, and so in case to lift up "pure hands" in prayer. The like doth David. {Psa 26:6; Psa 51:7}
For the holy mountain of my God.] This was his main request, and to God marvellously acceptable. Surely if the Lord saw us, Daniel-like studying his share more than our own, we might have what we would, and God even think himself beholden to us, as one phraseth it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21–23 1. By this we see Daniel used vocal prayer,…
1. By this we see Daniel used vocal prayer, pouring out his soul.
2. That the saints in prayer do parley with God; it is a humble, and holy, and fervent unbosoming our soul to God.
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3. That holy men, in confessing the sins of the nation, confess their own sins too, and that impartially, begging pardon for all.
4. That when a child of God sets himself in earnest to seek God by prayer, the Lord hears him. Compare Dan 9:20 with Dan 9:23.
5. As the angels are all ministering spirits, so the chiefest angels are sent in the chiefest messages relating to the church of God. Thus Gabriel before, Dan 8:16. Thus here. Also to Zacharias, and Mary, Luk 1:11,19,26, about the incarnation of Christ, and our salvation by him.
6. God herein gives a great encouragement to prayer, and fulfils his promises made of old to his people in this behalf, Lev 26:40-42 Deu 30:1-3; Isa 30:19; and Isa 65:24,
It shall come to pass, before they call I will answer, and while they are yet speaking I will hear.
7. The Lord is quick in hearing and helping his people. The angel was made
to fly swiftly, even unto weariness, as some translate it. Or, to fly with flight, Hab 1:8.
The time of the evening sacrifice was a solemn and set time of devotion. Then God heard Elijah and did wonders, 1Ki 18:36-38; and Jesus Christ the Saviour of the world was sacrificed for us at that time, about the ninth hour, Mat 27:46; Mar 15:34; Luk 23:44, &c.; all these three evangelists mention Christ’s giving up the ghost at the ninth hour, which was the time of the evening sacrifice. At this time Gabriel is sent to Daniel to tell him the time of the Messiah’s death, and the consequence of it. See Dan 9:24, &c.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v20 We have here the answer that was immediately sent…
We have here the answer that was immediately sent to Daniel's prayer, and it is a very memorable one, as it contains the most illustrious prediction of Christ and gospel-grace that is extant in all the Old Testament. If John Baptist was the morning-star, this was the day-break to the Sun of righteousness, the day-spring from on high. Here is,
I. The time when this answer was given.
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1. It was while Daniel was at prayer. This he observed and laid a strong emphasis upon: While I was speaking (Dan 9:20), yea, while I was speaking in prayer (Dan 9:21), before he rose from his knees, and while there was yet more which he intended to say.
(1.) He mentions the two heads he chiefly insisted upon in prayer, and which perhaps he designed yet further to enlarge upon. [1.] He was confessing sin and lamenting that - "both my sin and the sin of my people Israel." Daniel was a very great and good man, and yet he finds sin of his own to confess before God and is ready to confess it; for there is not a just man upon earth that does good and sins not, nor that sins and repents not. St. John puts himself into the number of those who deceive themselves if they say that they have no sin, and who therefore confess their sins, Jo1 1:8. Good men find it an ease to their consciences to pour out their complaints before the Lord against themselves; and that is confessing sin. He also confessed the sin of his people, and bewailed that. Those who are heartily concerned for the glory of God, the welfare of the church, and the souls of men, will mourn for the sins of others as well as for their own. [2.] He was making supplication before the Lord his God, and presenting it to him as an intercessor for Israel; and in this prayer his concern was for the holy mountain of his God, Mount Zion. The desolations of the sanctuary lay nearer his heart than those of the city and the land; and the repair of that, and the setting up of the public worship of God of Israel again, were the things he had in view, in the deliverance he was preparing for, more than re-establishment of their civil interests. Now,
(2.) While Daniel was thus employed, [1.] He had a grant made him of the mercy he prayed for. Note, God is very ready to hear prayer and to give an answer of peace. Now was fulfilled what God had spoken Isa 65:24, While they are yet speaking, I will hear. Daniel grew very fervent in prayer, and his affections were very strong, Dan 9:18, Dan 9:19. And, while he was speaking with such fervour and ardency, the angel came to him with a gracious answer. God is well pleased with lively devotions. We cannot now expect that God should send us answers to our prayer 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. [2.] He had a discovery made to him of a far greater and more glorious redemption which God would work out for his church in the latter days. Note, Those that would be brought acquainted with Christ and his grace must be much in prayer.
2. It was about the time of the evening oblation, Dan 9:21. The altar was in ruins, and there was no oblation offered upon it, but, it should seem, the pious Jews in their captivity were daily thoughtful of the time when it should have been offered, and at that hour were ready to weep at the remembrance of it, and desired and hoped that their prayer should be set forth before God as incense, and the lifting up of their hands, and their hearts with their hands, should be acceptable in his sight as the evening-sacrifice, Psa 141:2. The evening oblation was a type of the great sacrifice which Christ was to offer in the evening of the world, and it was in the virtue of that sacrifice that Daniel's prayer was accepted when he prayed for the Lord's sake; and for the sake of that this glorious discovery of redeeming love was made to him. The Lamb opened the seals in the virtue of his own blood.
II. The messenger by whom this answer was sent. It was not given him in a dream, nor by a voice from heaven, but, for the greater certainty and solemnity of it, an angel was sent on purpose, appearing in a human shape, to give this answer to Daniel. Observe,
1. Who this angel, or messenger, was; it was the man Gabriel. If Michael the archangel be, as many suppose, no other than Jesus Christ, this Gabriel is the only created angel that is named in scripture. Gabriel signifies the mighty one of God; for the angels are great in power and might, Pe2 2:11. It was he whom I had seen in the vision at the beginning. Daniel heard him called by his name, and thence learned it (Dan 8:16); and, though then he trembled at his approach, yet he observed him so carefully that now he knew him again, knew him to be the same that he had seen at the beginning, and, being somewhat better acquainted with him, was not now so terrified at the sight of him as he had been at first. When this angel said to Zacharias, I am Gabriel (Luk 1:19), he intended thereby to put him in mind of this notice which he had given to Daniel of the Messiah's coming when it was at a distance, for the confirming of his faith in the notice he was then about to give of it as at the door.
2. The instructions which this messenger received from the Father of lights to whom Daniel prayed (Dan 9:23): At the beginning of thy supplications the word, the commandment, came forth from God. Notice was given to the angels in heaven of this counsel of God, which they were desirous to look into; and orders were given to Gabriel to go immediately and bring the notice of it to Daniel. By this it appears that it was not any thing which Daniel said that moved God, for the answer was given as he began to pray; but God was well pleased with his serious solemn address to the duty, and, in token of that, sent him this gracious message. Or perhaps it was at the beginning of Daniel's supplications that Cyrus's word, or commandment, went forth to restore and to build Jerusalem, that going forth spoken of Dan 9:25. "The thing was done this very day; the proclamation of liberty to the Jews was signed this morning, just when thou wast praying for it;" and now, at the close of this fast-day, Daniel had notice of it, as, at the close of the day of atonement, the jubilee-trumpet sounded to proclaim liberty.
3. The haste he made to deliver his message: He was caused to fly swiftly, Dan 9:21. Angels are winged messengers, quick in their motions, and delay not to execute the orders they receive; they run and return like a flash of lightning, Eze 1:14. But, it should seem, sometimes they are more expeditious than at other times, and make a quicker despatch, as here the angel was caused to fly swiftly; that is, he was ordered and he was enabled to fly swiftly. Angels do their work in obedience to divine command and in dependence upon divine strength. Though they excel in wisdom, they fly swifter or slower as God directs; and, though they excel in power, they fly but as God causes them to fly. Angels themselves are to us what he makes them to be; they are his ministers, and do his pleasure, Psa 103:21.
4. The prefaces or introductions to his message. (1.) He touched him (Dan 9:21), as before (Dan 8:18), not to awaken him out of sleep as then, but to give him a hint to break off his prayer and to attend to that which he has to say in answer to it. Note, In order to the keeping up of our communion with God we must not only be forward to speak to God, but as forward to hear what he has to say to us; when we have prayed we must look up, must look after our prayers, must set ourselves upon our watch-tower. (2.) He talked with him (Dan 9:22), talked familiarly with him, as one friend talks with another, that his terror might not make him afraid. He informed him on what errand he came, that he was sent from heaven on purpose with a kind message to him: "I have come to show thee (Dan 9:23), to tell thee that which thou didst not know before." He had shown him the troubles of the church under Antiochus, and the period of those troubles (Dan 8:19); but now he has greater things to show him, for he that is faithful in a little shall be entrusted with more. "Nay, I have now come forth to give thee skill and understanding (Dan 9:22), not only to show thee these things, but to make thee understand them." (3.) He assured him that he was a favourite of Heaven, else he would not have had this intelligence sent him, and he must take it for a favour: "I have come to show thee, for thou art greatly beloved. Thou art a man of desires, acceptable to God, and whom he has a favour for." Note, Though God loves all his children, yet there are some that are more than the rest greatly beloved. Christ had one disciple that lay in his bosom; and that beloved disciple was he that was entrusted with the prophetical visions of the New Testament, as Daniel was with those of the Old. For what greater token can there be of God's favour to any man than for the secrets of the Lord to be with him? Abraham is the friend of God; and therefore Shall I hide from Abraham that thing which I do? Gen 18:17. Note, Those may reckon themselves greatly beloved of God to whom, and in whom, he reveals his Son. Some observe that the title which this angel Gabriel gives to the Virgin Mary is much the same with this which he here gives to Daniel, as if he designed to put her in mind of it - Thou that art highly favoured; as Daniel, greatly beloved. (4.) He demands his serious attention to the discovery he was now about to make to him: Therefore understand the matter, and consider the vision, Dan 9:23. This intimates that it was a thing well worthy of his regard, above any of the visions he had been before favoured with. Note, Those who would understand the things of God must consider them, must apply their minds to them, ponder upon them, and compare spiritual things with spiritual. The reason why we are so much in the dark concerning the revealed will of God, and mistake concerning it, is want of consideration. This vision both requires and deserves consideration.
III. The message itself. It was delivered with great solemnity, received no doubt with great attention, and recorded with great exactness; but in it, as is usual in prophecies, there are things dark and hard to be understood. Daniel, who understood by the book of the prophet Jeremiah the expiration of the seventy years of the captivity, is now honourably employed to make known to the church another more glorious release, which that was but a shadow of, at the end of another seventy, not years, but weeks of years. He prayed over that prophecy, and received this in answer to that prayer. He had prayed for his people and the holy city - that they might be released, that it might be rebuilt; but God answers him above what he was able to ask or think. God not only grants, but outdoes, the desires of those that fear him, Psa 21:4.
1. The times here determined are somewhat hard to be understood. In general, it is seventy weeks, that is, seventy times seven years, which makes just 490 years. The great affairs that are yet to come concerning the people of Israel, and the city of Jerusalem, will lie within the compass of these years.
(1.) These years are thus described by weeks, [1.] In conformity to the prophetic style, which is, for the most part, abstruse, and out of the common road of speaking, that the things foretold might not lie too obvious. [2.] To put an honour upon the division of time into weeks, which is made purely by the sabbath day, and to signify that that should be perpetual. [3.] With reference to the seventy years of the captivity; as they had been so long kept out of the possession of their own land, so, being now restored to it they should seven times as long be kept in the possession of it. So much more does God delight in showing mercy than in punishing. The land had enjoyed its sabbaths, in a melancholy sense, seventy years, Lev 26:34. But now the people of the Lord shall, in a comfortable sense, enjoy their sabbaths seven times seventy years, and in them seventy sabbatical years, which makes ten jubilees. Such proportions are there in the disposals of Providence, that we might see and admire the wisdom of him who has determined the times before appointed.
(2.) The difficulties that arise about these seventy weeks are, [1.] Concerning the time when they commence and whence they are to be reckoned. They are here dated from the going forth of the commandments to restore and to build Jerusalem, Dan 9:25. I should most incline to understand this of the edict of Cyrus mentioned Ezr 1:1, for by it the people were restored; and, though express mention be not made there of the building of Jerusalem, yet that is supposed in the building of the temple, and was foretold to be done by Cyrus, Isa 44:28. He shall say to Jerusalem, Thou shalt be built. That was, both in prophecy and in history, the most famous decree for the building of Jerusalem; nay, it should seem, this going forth of the commandment (which may as well be meant of God's command concerning it as of Cyrus's) is the same with that going forth of the commandment mentioned Dan 9:23, which was at the beginning of Daniel's supplications. And it looks very graceful that the seventy weeks should begin immediately upon the expiration of the seventy years. And there is nothing to be objected against this but that by this reckoning the Persian monarchy, from the taking of Babylon by Cyrus to Alexander's conquest of Darius, lasted but 130 years; whereas, by the particular account given of the reigns of the Persian emperors, it is computed that it continued 230 years. So Thucydides, Xenophon, and others reckon. those who fix it to that first edict set aside these computations of the heathen historians as uncertain and not to be relied upon. But others, willing to reconcile them, begin the 490 years, not at the edict of Cyrus (Ezr 1:1), but at the second edict for the building of Jerusalem, issued out by Darius Nothus above 100 years after, mentioned Ezra 6. Others fix on the seventh year of Artaxerxes Mnemon, who sent Ezra with a commission, Ezr 7:8-12. The learned Mr. Poole, in his Latin Synopsis, has a vast and most elaborate collection of what has been said, pro and con, concerning the different beginnings of these weeks, with which the learned may entertain themselves. [2.] Concerning the termination of them; and here likewise interpreters are not agreed. Some make them to end at the death of Christ, and think the express words of this famous prophecy will warrant us to conclude that from this very hour when Gabriel spoke to Daniel, at the time of the evening oblation, to the hour when Christ died, which was towards evening too, it was exactly 490 years; and I am willing enough to be of that opinion. But others think, because it is said that in the midst of the weeks (that is, the last of the seventy weeks) he shall cause the sacrifice and the oblation to cease, they end three years and a half after the death of Christ, when the Jews having rejected the gospel, the apostles turned to the Gentiles. But those who make them to end precisely at the death of Christ read it thus, "He shall make strong the testament to the many; the last seven, or the last week, yea, half that seven, or half that week (namely, the latter half, the three years and a half which Christ spent in his public ministry), shall bring to an end sacrifice and oblation." Others make these 490 years to end with the destruction of Jerusalem, about thirty-seven years after the death of Christ, because these seventy weeks are said to be determined upon the people of the Jews and the holy city; and much is said here concerning the destruction of the city and the sanctuary. [3.] Concerning the division of them into seven weeks, and sixty-two weeks, and one week; and the reason of this is as hard to account for as any thing else. In the first seven weeks, or forty-nine years, the temple and city were built; and in the last single week Christ preached his gospel, by which the Jewish economy was taken down, and the foundations were laid of the gospel city and temple, which were to be built upon the ruins of the former.
(3.) But, whatever uncertainty we may labour under concerning the exact fixing of these times, there is enough clear and certain to answer the two great ends of determining them. [1.] It did serve them to raise and support the expectations of believers. There were general promises of the coming of the Messiah made to the patriarchs; the preceding prophets had often spoken of him as one that should come, but never was the time fixed for his coming until now. And, though there might be so much doubt concerning the date of this reckoning that they could not ascertain the time just to a year, yet by the light of this prophecy they were directed about what time to expect him. And we find, accordingly, that when Christ came he was generally looked for as the consolation of Israel, and redemption in Jerusalem by him, Luk 2:25, Luk 2:38. There were those that for this reason thought the kingdom of God should immediately appear (Luk 19:11), and some think it was this that brought a more than ordinary concourse of people to Jerusalem, Act 2:5. [2.] It does serve still to refute and silence the expectations of unbelievers, who will not own that Jesus is he who should come, but still look for another. This prediction should silence them, and will condemn them; for, reckon these seventy weeks from which of the commandments to build Jerusalem we please, it is certain that they have expired above 1500 years ago; so that the Jews are for ever without excuse, who will not own that the Messiah has come when they have gone so far beyond their utmost reckoning for his coming. But by this we are confirmed in our belief of the Messiah's being come, and that our Jesus is he, that he came just at the time prefixed, a time worthy to be had in everlasting remembrance.
2. The events here foretold are more plain and easy to be understood, at least to us now. Observe what is here foretold,
(1.) Concerning the return of the Jews now speedily to their own land, and their settlement again there, which was the thing that Daniel now principally prayed for; and yet it is but briefly touched upon here in the answer to his prayer. Let this be a comfort to the pious Jews, that a commandment shall go forth to restore and to build Jerusalem, Dan 9:25. And the commandment shall not be in vain; for though the times will be very troublous, and this good work will meet with great opposition, yet it shall be carried on, and brought to perfection at last. The street shall be built again, as spacious and splendid as ever it was, and the walls, even in troublous times. Note, as long as we are here in this world we must expect troublous times, upon some account or other. Even when we have joyous times we must rejoice with trembling; it is but a gleam, it is but a lucid interval of peace and prosperity; the clouds will return after the rain. When the Jews are restored in triumph to their own land, yet there they must expect troublous times, and prepare for them. But this is our comfort, that God will carry on his own work, will build up his Jerusalem, will beautify it, will fortify it, even in troublous times; nay, the troublousness of the times may by the grace of God contribute to the advancement of the church. The more it is afflicted the more it multiplies.
(2.) Concerning the Messiah and his undertaking. The carnal Jews looked for a Messiah that could deliver them from the Roman yoke and give them temporal power and wealth, whereas they were here told that the Messiah should come upon another errand, purely spiritual, and upon the account of which he should be the more welcome. [1.] Christ came to take away sin, and to abolish that. Sin had made a quarrel between God and man, had alienated men from God and provoked God against man; it was this that put dishonour upon God and brought misery upon mankind; this was the great mischief-maker. He that would do God a real service, and man a real kindness, must be the destruction of this. Christ undertakes to be so, and for this purpose he is manifested, to destroy the works of the devil. He does not say to finish your transgressions and your sins, but transgression and sin in general, for he is the propitiation not only for our sins, that are Jews, but for the sins of the whole world. He came, First, To finish transgression, to restrain it (so some), to break the power of it, to bruise the head of that serpent that had done so much mischief, to take away the usurped dominion of that tyrant, and to set up a kingdom of holiness and love in the hearts of men, upon the ruins of Satan's kingdom there, that, where sin and death had reigned, righteousness and life through grace might reign. When he died he said, It is finished; sin has now had its death-wound given it, like Samson's, Let me die with the Philistines. Animamque in vulnere ponit - He inflicts the wound and dies. Secondly, To make an end of sin, to abolish it, that it may not rise up in judgment against us, to obtain the pardon of it, that it may not be our ruin, to seal up sins (so the margin reads it), that they may not appear or break out against us, to accuse and condemn us, as, when Christ cast the devil into the bottomless pit, he set a seal upon him, Rev 20:3. When sin is pardoned it is sought for and not found, as that which is sealed up. Thirdly, To make reconciliation for iniquity, as by a sacrifice, to satisfy the justice of God and so to make peace and bring God and man together, not only as an arbitrator, or referee, who only brings the contending parties to a good understanding one of another, but as a surety, or undertaker, for us. He is not only the peace-maker, but the peace. He is the atonement. [2.] He came to bring in an everlasting righteousness. God might justly have made an end of the sin by making an end of the sinner; but Christ found out another way, and so made an end of sin as to save the sinner from it, by providing a righteousness for him. We are all guilty before God, and shall be condemned as guilty, if we have not a righteousness wherein to appear before him. Had we stood, our innocency would have been our righteousness, but, having fallen, we must have something else to plead; and Christ has provided us a plea. The merit of his sacrifice is our righteousness; with this we answer all the demands of the law; Christ has died, yea, rather, has risen again. Thus Christ is the Lord our righteousness, for he is made of God to us righteousness, that we might be made the righteousness of God in him. By faith we apply this to ourselves and plead it with God, and our faith is imputed to us for righteousness, Rom 4:3, Rom 4:5. This is an everlasting righteousness, for Christ, who is our righteousness, and the prince of our peace, is the everlasting Father. It was from everlasting in the counsels of it and will be to everlasting in the consequences of it. The application of it was from the beginning, for Christ was the Lamb slain from the foundation of the world; and it will be to the end, for he is able to save to the uttermost. It is of everlasting virtue (Heb 10:12); it is the rock that follows us to Canaan. [3.] He came to seal up the vision and prophecy, all the prophetical visions of the Old Testament, which had reference to the Messiah. He sealed them up, that is, he accomplished them, answered to them to a tittle; all things that were written in the law, the prophets, and the psalms, concerning the Messiah, were fulfilled in him. Thus he confirmed the truth of them as well as his own mission. He sealed them up, that is, he put an end to that method of God's discovering his mind and will, and took another course by completing the scripture-canon in the New Testament, which is the more sure word of prophecy than that by vision, Pe2 1:19; Heb 1:1. [4.] He came to anoint the most holy, that is, himself, the Holy One, who was anointed (that is, appointed to his work and qualified for it) by the Holy Ghost, that oil of gladness which he received without measure, above his fellows; or to anoint the gospel-church, his spiritual temple, or holy place, to sanctify and cleanse it, and appropriate it to himself (Eph 5:26), or to consecrate for us a new and living way into the holiest, by his own blood (Heb 10:20), as the sanctuary was anointed, Exo 30:25, etc. He is called Messiah (Dan 9:25, Dan 9:26), which signifies Christ - Anointed (Joh 1:41), because he received the unction both for himself and for all that are his. [5.] In order to all this the Messiah must be cut off, must die a violent death, and so be cut off from the land of the living, as was foretold, Isa 53:8. Hence, when Paul preaches the death of Christ, he says that he preached nothing but what the prophet said should come, Act 26:22, Act 26:23. And thus it behoved Christ to suffer. He must be cut off, but not for himself - not for any sin of his own, but, as Caiaphas prophesied, he must die for the people, in our stead and for our good, - not for any advantage of his own (the glory he purchased for himself was no more than the glory he had before, Joh 17:4, Joh 17:5); no; it was to atone for our sins, and to purchase life for us, that he was cut off. [6.] He must confirm the covenant with many. He shall introduce a new covenant between God and man, a covenant of grace, since it had become impossible for us to be saved by a covenant of innocence. This covenant he shall confirm by his doctrine and miracles, by his death and resurrection, by the ordinances of baptism and the Lord's supper, which are the seals of the New Testament, assuring us that God is willing to accept us upon gospel-terms. His death made his testament of force, and enabled us to claim what is bequeathed by it. He confirmed it to the many, to the common people; the poor were evangelized, when the rulers and Pharisees believed not on him. Or, he confirmed it with many, with the Gentile world. The New Testament was not (like the Old) confined to the Jewish church, but was committed to all nations. Christ gave his life a ransom for many. [7.] He must cause the sacrifice and oblation to cease. By offering himself a sacrifice once for all he shall put an end to all the Levitical sacrifices, shall supercede them and set them aside; when the substance comes the shadows shall be done away. He causes all the peace-offerings to cease when he has made peace by the blood of his cross, and by it confirmed the covenant of peace and reconciliation. By the preaching of his gospel to the world, with which the apostles were entrusted, he took men off from expecting remission by the blood of bulls and goats, and so caused the sacrifice and oblation to cease. The apostle in his epistle to the Hebrews shows what a better priesthood, altar, and sacrifice, we have now than they had under the law, as a reason why we should hold fast our profession.
(3.) Concerning the final destruction of Jerusalem, and of the Jewish church and nation; and this follows immediately upon the cutting off of the Messiah, not only because it was the just punishment of those that put him to death, which was the sin that filled up the measure of their iniquity and brought ruin upon them, but because, as things were, it was necessary to the perfecting of one of the great intentions of his death. He died to take away the ceremonial law, quite to abolish that law of commandments, and to vacate the obligation of it. But the Jews would not be persuaded to quit it; still they kept it up with more zeal than ever; they would hear no talk of parting with it; they stoned Stephen (the first Christian martyr) for saying that Jesus should change the customs which Moses delivered them (Act 6:14); so that there was no way to abolish the Mosaic economy but by destroying the temple, and the holy city, and the Levitical priesthood, and that whole nation which so incurably doted on them. This was effectually done in less than forty years after the death of Christ, and it was a desolation that could never be repaired to this day. And this is it which is here largely foretold, that the Jews who returned out of captivity might not be overmuch lifted up with the rebuilding of their city and temple, because in process of time they would be finally destroyed, and not as now for seventy years only, but might rather rejoice in hope of the coming of the Messiah, and the setting up of his spiritual kingdom in the world, which should never be destroyed. Now, [1.] It is here foretold that the people of the prince that shall come shall be the instruments of this destruction, that is, the Roman armies, belonging to a monarchy yet to come (Christ is the prince that shall come, and they are employed by him in this service; they are his armies, Mat 22:7), or the Gentiles (who, though now strangers, shall become the people of the Messiah) shall destroy the Jews. [2.] That the destruction shall be by war, and the end of that war shall be this desolation determined. The wars of the Jews with the Romans were by their own obstinacy made very long and very bloody, and they issued at length in the utter extirpation of that people. [3.] That the city and sanctuary shall in a particular manner be destroyed and laid quite waste. Titus the Roman general would fain have saved the temple, but his soldiers were so enraged against the Jews that he could not restrain them from burning it to the ground, that this prophecy might be fulfilled. [4.] That all the resistance that shall be made to this destruction shall be in vain: The end of it shall be with a flood. It shall be a deluge of destruction, like that which swept away the old world, and which there will be no making head against. [5.] That hereby the sacrifice and oblation shall be made to cease. And it must needs cease when the family of the priests was so extirpated, and the genealogies of it were so confounded, that (they say) there is no man in the world that can prove himself of the seed of Aaron. [6.] that there shall be an overspreading of abominations, a general corruption of the Jewish nation and an abounding of iniquity among them, for which it shall be made desolate, Th1 2:16. Or it is rather to be understood of the armies of the Romans, which were abominable to the Jews (they could not endure them), which overspread the nation, and by which it was made desolate; for these are the words which Christ refers to, Mat 24:15, When you shall see the abomination of desolation, spoken of by Daniel, stand in the holy place, then let those who shall be in Judea flee, which is explained Luk 21:20, When you shall see Jerusalem encompassed with armies then flee. [7.] That the desolation shall be total and final: He shall make it desolate, even until the consummation, that is, he shall make it completely desolate. It is a desolation determined, and it will be accomplished to the utmost. And when it is made desolate, it should seem, there is something more determined that is to be poured upon the desolate (Dan 9:27), and what should that be but the spirit of slumber (Rom 11:8, Rom 11:25), that blindness which has happened to Israel until the fulness of the Gentiles shall come in? And then all Israel shall be saved.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv20–23 And while I was speaking and praying,.... Speaking to…
And while I was speaking and praying,.... Speaking to God in prayer; for it seems his prayer was vocal, and not mental only:
and confessing my sin, and the sin of my people Israel; Daniel, though so holy and good a man, was not without sin, and thought it his duty to confess it before the Lord; and which he did in the first place, and then the sin of his people; which is the way to succeed with the Lord for the application of pardoning grace, and the enjoyment of other mercies and blessings:
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and presenting my supplication before the Lord my God for the holy mountain of my God; for the temple, and the service of God in it; which was the first and principal thing that lay upon the heart of the prophet, and he was most importunate and solicitous for.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v21 About the time - The time of the evening…
About the time - The time of the evening sacrifice was a solemn and set time of devotion. Tho' the altar was in ruins, and there was no oblation offered upon it, yet the pious Jews were daily thoughtful of the time when it should have been offered, and hoped that their prayer would be set forth before God as incense, and the lifting up of their hands, as the evening sacrifice. This was peculiarly a type of that great sacrifice, which Christ was to offer: and it was in virtue of that sacrifice, that Daniel's prayer was accepted, when he prayed for the Lord's sake.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v21 Verse 21. The man Gabriel] Or the angel Gabriel,…
Verse 21. The man Gabriel] Or the angel Gabriel, who had appeared to me as a man. איש ish is the same here as person - the person Gabriel.
Being caused to fly swiftly] God hears with delight such earnest, humble, urgent prayers; and sends the speediest answer. Gabriel himself was ordered on this occasion to make more than usual speed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv20, 22 Dan 9:20-21. And while I was speaking and praying,…
Dan 9:20-21. And while I was speaking and praying, &c. — We have here the answer that was immediately sent to Daniel’s prayer, and it is a very remarkable one; as it contains the most illustrious prediction of Christ, and gospel grace, that is extant in any part of the Old Testament. Daniel here observes, and lays a great emphasis on, the time when this answer was given; While I was speaking, says he, Dan 9:20, yea, while I was speaking in prayer, Dan 9:21. Before he rose from his knees, and while there was yet more which he intended to say if the answer was not given. He mentions the two heads which he chiefly insisted on in prayer, and which, perhaps, he designed yet further to enlarge upon. 1st, He was confessing sin, his own sin, and the sin of his people Israel. 2d, He was making supplication before the Lord his God, and presenting petitions to him as an intercessor for Israel. Now while Daniel was thus employed, he had both a grant made him of the mercy he prayed for, and had a discovery communicated of a far greater and more glorious redemption, which God could work out for his church in the latter days. He further observes, that as this answer was given him at the very moment when he was requesting it, and before he had concluded his petitions, so it was about the time of the evening oblation — The altar was in ruins, and there was no oblation offered upon it; but, it seems, the pious Jews, in their captivity, daily thought of the times when it should have been offered, and at those hours endeavoured to set forth before God their prayers as incense, and the lifting up of their hands as a morning or evening sacrifice, Psa 141:2. The evening oblation was a type of the great sacrifice which Christ was to offer in the evening of the world; and it was in virtue of that sacrifice that Daniel’s prayer was accepted, and this glorious discovery of redeeming love was made to him: the Lamb opened the seals of prophecy in the virtue of his own blood, Rev 5:5.
Daniel informs us here also by whom this answer was sent. It was not communicated to him in a dream, or by a voice from heaven; but, for the greater certainty and solemnity of it, an angel was sent from heaven to bring it to him. The man Gabriel — That is, the angel Gabriel, appearing in a human shape, whom I had seen in the beginning — Or, before, see Dan 8:16; being caused to fly swiftly — An expression used to signify the haste he made to bring Daniel an answer to his prayer. Angels are winged messengers, quick in their motions, and delay not a moment to execute the orders they receive. But, it would seem, that at some times they are directed to use more expedition, and make a quicker despatch than at others, as, it appears, was the case with Gabriel now; touched me — Probably to infuse additional strength and courage into him, that he might be perfectly recollected, have the proper use and exercise of all his faculties at this important season, and might at once understand and retain a perfect remembrance of the whole message which the angel was commissioned to bring him from God.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv20–23 And whiles I was speaking ... - In the…
And whiles I was speaking ... - In the very time when I was thus pleading.
For the holy mountain of my God - See the notes at Dan 9:16.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv21, 23 The man Gabriel. The angel Gabriel in the shape…
The man Gabriel. The angel Gabriel in the shape of a man. (Challoner) (Chap. viii. 16.) --- Sacrifice, between the two vespers, (Numbers xxviii. 4.) after the ninth hour, which was a time of prayer. (Acts iii. 1.) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv20–23 whiles I was speaking--repeated in Dan 9:21; emphatically marking…
whiles I was speaking--repeated in Dan 9:21; emphatically marking that the answer was given before the prayer was completed, as God promised (Isa 30:19; Isa 65:24; compare Psa 32:5).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv20, 22, 23 20, 21. The answer to the prayer comes even…
20, 21. The answer to the prayer comes even while the words are still upon his lips. For Gabriel see notes Dan_7:16; Dan_10:13.
Being caused to fly swiftly — Some first-rate scholars (as, for example, Schultz, Alt-testament-lithe Theologie, 2:226) follow Furst in rendering this obscure phrase “gleaming in splendor.” It is better to refer it to Daniel rather than to Gabriel, and translate “being exhausted,” or, “being faint.” (Compare Dan_7:18; Dan_7:27; Dan_10:9.)
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Touched me — Or, “came near unto me” (R.V., margin). This was the meal (A.V., meat) offering which was made at sunset (Lev_2:14). For centuries, beginning at least as early as the Babylonian captivity, every true son of Israel had regular hours of daily prayer (of which this was one) in which he turned his face toward Jerusalem and presented his supplications unto God. (See note Dan_6:10.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv20–23 20. whiles] So Dan_9:21. See on Dan_5:2.
20. whiles] So Dan_9:21. See on Dan_5:2.
confessing] Dan_9:4.
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for the holy mountain of my God] cf. Dan_9:16.
20–23. Daniel’s prayer heard; and the angel Gabriel sent with the answer.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv20–23 (20) Whiles I was speaking.—The answer to Daniel’s prayer.…
(20) Whiles I was speaking.—The answer to Daniel’s prayer. He had not even finished his prayer when the answer came. The angel Gabriel, whom he had seen (Dan_8:16), comes to him, and reveals to him the mystery of the seventy weeks.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv20, 22, 23 Vers. 20, 21. And whiles I was speaking, and…
Vers. 20, 21. 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; 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. All the versions are practically in agreement with the Massoretic text, save that none of them gives the hophal meaning, "caused to fly swiftly;" the nearest approach being in the Septuagint, in which we have tacei feromenov. All, however, derive the word from py; "to fly;" another etymology is possible from py; As to the meaning of this word, there is a difference of opinion, Gesenius holding that it means "wearied out a meaning unsuited to the subject or to the context, though in accordance with the use of the word elsewhere. Meinbold would connect this word with the preceding clause, and refer it to Daniel, "when I was faint." The main difficulty is the succeeding word. Furst suggests that it means "shining in splendour a meaning perfectly suited to the circumstances, but for which there seems little justification in etymology from cognate tongues. Furst suggests a transposal from py; Winer gives it, "celeriter ivit, cucurrit." This view is taken by Hitzig, yon Lengerke, and Havernick. Ver. 20 is largely an expansion of the first clause of ver. 21. Whiles I was speaking, and praying. (comp. Gen_24:15, "And it came to pass, before he had done speaking This shows the rapidity of the Divine answer to prayer; even before we ask, "our Father knows what things we have need of." The man Gabriel. The name Gabriel, as mentioned above, means "Hero of God;" and tile word here translated "man" is the ordinary word for "man," ish. It may be remarked that in Scripture angels are always "men;" never, as in modern art and poetry, "women." Whom I had seen in the vision at the beginning. This really means "whom I had seen previously in vision," the reference being to Dan_8:16. Being caused to fly swiftly. As above mentioned, there is considerable difficulty in deciding which meaning is to be taken as the correct. Kliefoth"s and Meinhold"s view would be the simplest, if there were any certainty that py means "faintness." Touched me about the time of the evening oblation. Daniel is so absorbed in his devotions that not till Gabriel touched him did he recognize the presence of an angel-visitant. The time of the evening offering does not imply that those offerings were made in Babylon, but simply that, through the half-century that had intervened since the capture of Jerusalem by Nebuchadnezzar the sacred hour had been kept in remembrance, not impossibly as being one consecrated to prayer. Daniel had been using this season to make known his request and petition to God. "Oblation," minhah, the bloodless meat offering. (Lev_2:1, Lev_2:4, Lev_2:14)
Vers. 20-23.
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Prayer answered.
We have here a lifting of the veil which commonly hides from our view the processes which connect our prayers with God"s replies. The revelation thus made of the unseen world should confirm our faith in the necessity and power of prayer, and help us to understand in some way the manner in which God answers it.
I GOD GIVES SOME BLESSINGS ONLY IN RESPONSE TO PRAYER. The blessing was given to Daniel immediately he prayed, but not till then. Probably if the prayer had been offered sooner, the response also would have been enjoyed sooner. There are many good things which we lose simply because we do not pray for them. (Jam_4:2)
1. This is not contrary to the idea of the universality and unchangeablecharacter of natural law.
(1) Because prayer itself is a factor among spiritual forces which have influences upon the future; and
(2) because God must have at least no less freedom of action in arranging the forces of his universe than he has accorded to us, and so may act with special purposes as we also do, without breaking one of his laws.
2. This is not contrary to the wisdom and goodness of God. God knows what we need before we ask him. (Mat_6:8) Yet there may be things which it is wise and right for God to give after we have asked for them, but which it is not right or wise for him to,.ire before we have prayed, because our recognition of the need of them and our trust to God for them, may be important conditions for the right reception of them. (Mat_7:7-11)
II GOD ANSWERS PRAYER ACTIVELY AND PROMPTLY. Prayer is not merely a subjective act soothing and relieving the soul. Even the subjective influence of it depends on our faith in its real efficacy. We should not be comforted by prayer if we did not believe that God heard and answered it.
1. God hears prayer. Prayer is not only the breathing out of our souls. It is talking to a God who hears, attends, and sympathizes. (Isa_41:17)
2. God acts in response to prayer. Gabriel is sent by God, and Daniel receives new light. We may find, especially in spiritual matters, that there is a real exertion of energy on God"s side in response to prayer. He is not a passive hearer of prayer. His answers are not the mere echoes of sympathy. They carry active aid. (Psa_91:15)
3. God answers prayer promptly. Daniel prays, "Defer not." God does not defer. The answer is sent at the very beginning of the supplication," and Gabriel is "caused to fly swiftly." God is too powerful to need to delay, and too merciful to be willing to delay. If we do not receive the answers to our prayers quickly, it is not because God is slow, but because the time at which the blessing is to be given is one of the conditions of its utility. Still, the decree goes forth at once, and begins to be accomplished in due time. (Hab_2:3)
III GOD"S RESPONSE TO PRAYER IS IN ACCORDANCE WITH HIS WILL AND PROVIDENTIAL ORDER.
1. The manner in which the answer is made does not imply any breach in the order of providence. The angel is sent to communicate knowledge to Daniel. This, according to Scripture, is the normal method of spiritual help. (Heb_1:14)
2. The substance of the answer is in harmony with Gods will and the order of his providence. Daniel prays for the restoration of his people. God answers the prayer by revealing the already settled purpose of this restoration. God often answers prayer in a different way from our expectation. Sometimes he opens our eyes to blessings already given, but not recognized. (Gen_21:19) Sometimes he changes our desires, and inclines our hearts to rest in his will by showing us that it is better than our will. The best prayer is that in which we seek to be reconciled to the will of God. (Mat_26:39)
Vers. 20-27.
Prayer opens wider horizons of God"s kingdom.
We have here a signal instance of the fact that God not only answers human prayer, but gives "more than we ask" or conceive. The thing which Daniel asked was small compared with what God bestowed. Compared with contemporary men, Daniel stood above them head and shoulders. Compared with God, he was but a pigmy.
I PRAYER IS THE BEST PREPARATION FOR RECEIVING LARGER REVELATION. The exercise of real prayer develops humility, dependence, self-forgetfulness; and these states of mind are favourable to ingress of light. "The meek will God show his way;" "To that man will he look, who is of humble and contrite heart." Prayer brings the soul near to God; it lifts us up to heavenly elevations; it clears the eye from mist and darkness. The Apostle John was engaged in lonely worship, when the final revelation of Scripture was made to him. Our Lord was in the act of prayer when heaven came down to earth, and his whole Person was enwrapt in glory. The response to Daniel"s prayer was immediate. He had not ceased to pray when the answer came. Swifter than the electric current came the oracle"s response.
II LARGER REVELATION COMES BY A PURE AND PERSONAL SPIRIT, We may fairly conclude that angels have larger knowledge of God"s will than have we, because they are free from the darkness and the doubt which sin generates. If they are not counsellors in the heavenly court, they are heralds, ambassadors, couriers. What God wills should happen they know is wise and right and good. In their estimation it is an incomparable honour to be engaged on Divine errands. Swift as their natures will allow, they fly to convey instruction or help to men. It is consonant, no less with reason than with Scripture, that there are ranks and orders of intelligent beings with natures more ethereal than ours,.and that communication between us and them is possible. Every form of service is attributed to the angels. An angel ministered to our Saviour"s bodily hunger. An angel strengthened him in the garden. An angel rolled the stone from his sepulchre. An angel released Peter from prison. Gabriel interpreted the vision to Daniel. Gabriel announced to Zacharias and to Mary the approaching advent of a Saviour.
III LARGER REVELATION IS AN EVIDENCE OF GOD"S SPECIAL LOVE. The despatch of a special messenger from the court of heaven was in itself a signal token of God"s favour. Not often in the history of our race had such a favour been shown. Further, Gabriel was well pleased to assure the man of prayer that, in heaven, he was "greatly beloved." Every act of devotion to God"s cause had been graven on the memory of God. His character was an object of God"s complacency. On account of God"s great love for Daniel he gave him larger understanding, and disclosed to him the purposes and plans for man"s redemption. God"s intention was that Daniel should enlarge the area of his vision, and look with solicitude, not on Israel after the flesh, but on the true Israel of God. Yet all revelation is a mark of God"s love to men. Because men are "greatly beloved" of God, therefore he has given them this complete canon of Scripture, therefore he gives them understanding to discern the meaning, therefore he leads them further into the truth.
IV LARGER REVELATION IS FOUNDED UPON A TYPICAL PAST. The thoughtful love of God adapted this new revelation to the capacity and mood of Daniel"s spirit. Daniel had been dwelling on the seventy years which Jeremiah had declared to be the full period of Israel"s captivity. His hope was resting on the fact that the seventy years were accomplished, and that God was faithful to his word. Gabriel was charged to assure the prophet that restoration was nigh at hand, but that other epochs of "seventies" were opening. The desolation of Jerusalem in the past was a type of a sadder desolation yet to come. The visible reconciliation between God and Israel (implied in the restoration of the Jews) was a type of a more complete reconciliation when sin should be purged away. By identifying himself with the nation, and confessing its sins as his own, Daniel himself had become a type of that Deliverer who should "bear our sins" and "make intercession for the transgressors." Time is reckoned in weeks, to remind Israel of the perpetual obligation of the sabbath. After each cycle of desolation rest shall follow, until the world shall enter into the enjoyment of Jehovah"s rest. The mind of Daniel is thus carried onward from the consummation he so much desired to a grander consummation still the appearance of Israel"s Messiah; and this vital truth is impressed upon his soul, that no triumph is real or enduring which is not the triumph of righteousness over sin.
V LARGER REVELATION CENTRES IN THE PERSON AND WORK OF MESSIAH. If now and then God should lift us up to some spiritual height, and give us a wider vision of human destiny, we should be amused and saddened at the littleness of our petitions. Often do we pray and plead for some good, which seems to us a very consummation of blessing; but when we have gained it, we find that there are far larger possessions awaiting us. The desires of Daniel"s soul were concentrated on Israel"s return to Palestine; yet, at the best, this was only a temporal advantage. Change of place and resumption of worldly power would not in themselves secure nobleness of character or purification of soul. The best blessings of God can be enjoyed anywhere, and amid any outward conditions. But God is too wise and too beneficent to confine his gifts within the limits of human request. "His thoughts are not as our thoughts;" and from inferior restoration to outward privilege, as a starting-point, he leads our expectations onward to a nobler restoration of character and of life. The centre of the world"s hope (whether the world so regards it or not) is Jesus the Messiah. Before Gabriel had satisfied Daniel with respect to Israel"s earthly fortune, he poured into Daniel"s ear what was uppermost in his own mind the advent of the Son of God. The grandeur, the value, the triumphant issues of Messiah"s work, these were the tidings which he delighted to convey. The revelation which, in any age, man most needs is revelation respecting the removal of sin knowledge how the great redemption can be accomplished. No tidings from heaven can ever be so joyous as these, viz. that sin shall meet with final destruction, and that reconciliation between God and man is made secure. Such a revelation embraces an enormous sweep of blessing, and comprises every possible interest of humanity. The possession of the earthly Canaan is a very short-lived benefit; the inheritance of heaven is an eternal good.
VI THE LARGER REVELATION EMBRACES THE FINAL TRIUMPH OF RIGHTEOUSNESS; For the present the outlook of Israel is flecked with light and shade. Like an April day, our present experience is an alternation of blustering storm and bright sunshine. The defences of Jerusalem, Daniel was assured, would be rebuilt, but would be rebuilt amid harassing trouble. Messiah the Prince should in due time appear; but Messiah should be cut off. The city and the sanctuary should rise from the reproach of present ruin, but they would again be destroyed desolation, like a flood, would sweep over them. Sacrifice should be restored in the temple, but sacrifice and oblation should again cease. These were but temporary arrangements to prepare the world for a real atonement. But the final upshot shall be the destruction of abomination. Upon the desolater there shall be desolation. "All that defileth" shall be exterminated. Death shall die. "Captivity shall be led captive;" "God shall be all in all. D
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv20, 21, 23 O Lord, hear.
Dan_9:20-23
O Lord, hear.
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Answer to Daniels Prayer
A believer might say to one who questioned the value of prayer, that God has authourised and commanded him to pray, with the express promise that the prayer of faith, offered up in the name of Christ, shall be heard and answered, and that he can safely leave it with God himself to provide fur the fulfilment of His promise, in perfect consistency with the immutability of His counsels. He is warranted also to maintain that prayer is most deeply concerned in the determination of all the purposes of Cod concerning His people; that every believing supplication that has been, or ever will be offered up, was as much the subject of the Divine foreknowledge as any ether action or event that was to take place in the moral world. The event for which Daniel had been praying, namely, the restoration of their captive brethren to their country and their privileges, had been the subject of many a prediction variously expressed, and of special promises frequently repeated Every circumstance conspired to give him the assurance that the event which he longed for was infallibly secured. Yet he gave himself to prayer, obviously with the conviction that, in order to give efficiency to all the subordinate causes that were conspiring to bring about that deliverance of Judah, there was required an immediate determination of the Divine mind--an act of the will of Him who speaks and it is done; who commandeth and all things stand fast. The prayer of the prophet formed an essential part of the plan by which God was graciously pleased to carry His purposes into execution. There was, indeed, suspended on it, so to speak, that act of the Divine will that was to give efficiency to every other agency whereby the desired event was to be brought about. Did we conceive of it as we ought to do--did we know what it is that constitutes the honour, and dignity, and blessedness of our nature, there is nothing in which we should consider ourselves more highly honoured, or more richly privileged, than in being permitted and encouraged to pray. Of the truths of these remarks, we have a very striking and instructive illustration in the passage before us. Of none was it ever more true than of Daniel, that the effectual fervent prayer of a righteous man availeth much. Yet, notwithstanding the honourable and distinguished place which had been assigned to Daniel among the servants of God, never did a soul breath its desires under a deeper sense of its own unworthiness than when he set his face unto the Lord God. And does not the experience of believers still bear witness to the same truth? Such is the honour which God vouchsafes to put upon His people when He gives them permission to pray; and such is the tendency of that honour to generate a spirit of humility and dependence on the part of those who enjoy it. Whether, therefore, we view prayer as glorifying God, by recognising His supremacy, and resolving our will into His; or whether we regard it as bringing us into that state which is the most salutary for ourselves, we are not without abundant encouragement to avail ourselves of this distinguished privilege. Our text furnishes other considerations calculated to excite us to frequent and earnest and persevering prayer. But the point to which I specially direct attention is the fact here stated by the angel, that at the beginning of Daniels supplication the commandment went forth, a fact which places in a very striking light the important place which the prayer of the prophet occupied, among the various means which God was pleased to employ, in effecting the deliverance of Judah. In as far as concerns the condescension of God, and the encouragement which He has given us to pray, our text virtually tells us that the blessing was in readiness--that it waited, so to speak, only to be applied for--and that its actualcommunication was suspended on the supplication of the prophet Nor was this a privilege confined to particular individuals as Daniel, or to special times like those in which he lived. It appears, from the whole tenor of the preceding context, that the immediate object of the prophets anxiety and concern was the redemption of his brethren from the bondage of Babylon; that he felt as if it were possible that there might still attach to them so much of their former impenitence and forgetfulness of God as would provoke Him to protract the period of their captivity; and that it would have been, in the prophets own estimation, a full and satisfying answer to his prayer had he simply received the assurance that Gods thoughts toward Judah were still thoughts of peace. But how exceedingly abundant, above all that he asked or had conceived, was the communication which was made to him in answer to his prayer! We cannot suppose that when he set his face unto the Lord God he anticipated the extent of the answer which was vouchsafed to him. If such, then, be the encouragements whereby we are excited to prayer, how shall we think, without humiliation and shame, of the disinclination which we may frequently have felt towards engaging in that holy exercise, and of the formality with which we have so often observed it? The habit of mind--preparedness for prayer--will not be cultivated from a mere sense of duty alone. Prayer is in truth the protection, the safeguard, of the Christian. (R. Gordon,D.D.)
The Power of Prayer
From this remarkable scene we learn several lessons in reference to prayer.
I. THAT PRAYER IS A LEGITIMATE AND EFFECTUAL METHOD OF COMMUNICATION BETWEEN MAN UPON EARTH AND THE WORLD OF SPIRITS.
II. THE RECEPTION AND RECOGNITION OF TRUE PRAYER ARE IMMEDIATE, ALTHOUGH THE ANSWER MAY BE DELAYED. At the beginning of thy supplications the commandment came forth.
III. THAT PRAYER SECURES FOR ITS OFFERER THE SERVICE OF THE GREATEST AND MOST EXALTED OF GODS SERVANTS.
IV. THAT PRAYER IS A VALUABLE AID IN THE STUDY OF DIVINE THINGS. I am now come forth to give thee knowledge and understanding.
V. THAT THE SUCCESS OF PRAYER DEPENDS UPON THE MORAL POSITION THE OFFERER OCCUPIES BEFORE GOD. For thou art greatly beloved. (J. H. Morgan.)
Daniels Devotions
Daniel was a man of high birth, of extraordinary talents, of singular tact in the-affairs of government, of strong magnanimity, of great generosity, and of singular sympathy. Three things respecting him are worthy of notice. He was a close theological student.
He was remarkable for his disinterestedness and public spirit. And he was distinguished by a spirit of prayer.
I. THE PROPHETS OCCUPATION AT THIS TIME. He was secluded from the bustle of business and the turmoil of Society, and engaged in meditation on the things of God, and in communion with his own heart While retirement is necessary on occasions for all men, it is especially necessary for those who are busily employed in the concerns of public life. There are two extremes into which it is possible for us to fall on this subject. There are two devotional employments in which Daniel was occupied.
1. Penitential confession of sin. This was both personal and relative.
2. Intercessory supplication.
II. THE SEASON AT WHICH DANIEL WAS THUS ENGAGED.
1. It was the evening hour.
2. It was a time when he was desiring and expecting a revival of the Church, and the return of the people of God.
III. THE SUCCESS WHICH FOLLOWED DANIELS DEVOTIONAL EMPLOYMENT.
1. The promptitude of the bestowment.
2. The messenger who conveyed the intelligence.
3. The nature of the communication which Daniel received through the instrumentality of this Heavenly messenger.
Partly it respected his own personal character. And partly he obtained clearer and much more copious views of the designs of God in reference to a fallen and ruined world. Learn, then, that humble and devotional prayer to God is one of the best means of ensuring clear views as to the prophecies of God, and clear views as to the prosperity of the Church in the latter days. (John Clayton, A.M.)
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The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v20 SECT. XXXI.—PRAYER ANSWERED (Chap. Dan_9:20-23)
HOMILETICS
SECT. XXXI.—PRAYER ANSWERED (Chap. Dan_9:20-23)
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The character ascribed to God by the Psalmist founded on absolute truth, and in accordance with the universal experience of the godly in all ages, “Thou that hearest prayer.” The promise, “Call on me and I will answer thee,” verified in believers both in the Old and New Testament times. Natural, if God stands to them in the relation of a father. Natural for a child to ask and a parent to bestow. The promise, “Ask, and ye shall receive,” never broken when the conditions are fulfilled. The constant experience of Daniel through his whole life in Babylon. Another distinguished instance to be added in his extreme old age. Concerning this last recorded answer to his prayers, related by himself, we notice—
I. It was prompt and immediate. In his prayer Daniel had said, “Hearken and do; defer not.” Deep earnestness with difficulty brooks delay. “Haste thee to help me; make no tarrying, O my God.” “Sir, come down ere my child die.” So Daniel gives special emphasis to the fact that while he was yet speaking the answer to his prayer came. “While I was speaking, and praying, and confessing my sin, &c.; yea, whiles I was speaking in prayer, the man Gabriel,” &c. (Dan_9:20-21). So literally does God in His kindness fulfil His promise in regard to His children’s prayer, “Before they call I will answer, and while they are yet speaking I will hear” (Isa_65:24). Prayer and its answer not unfrequently simultaneous. Thus with Abraham’s servant at the well (Gen_24:12; Gen_24:15). So Daniel is told by Gabriel [254] that at the very beginning of his supplication the command came forth from God that it should be answered, or the message given which Gabriel was to carry to him (Dan_9:23). Nor had Gabriel delayed, although he only reached Daniel with the message at the time of the evening oblation, or three o’clock in the afternoon. He had been “caused to fly swiftly,” and comes as one who had accomplished a lengthened journey (Dan_9:21) [255]. Angels not ubiquitous or omnipresent. Their abode, and the place of the eternal throne before which they stand, apparently far distant from earth, which is but a speck in the Great Creator’s dominions. Answers to prayer may require time. The exact time of the answer reaching Daniel, however, wisely chosen. Daniel’s prayer and confession of sin must have their full expression. Delays often only apparent, and never denials.
[254] “Gabriel.” Some render the name, “God is my champion;” others, “God will prevail;” others, as Keil, the “man of God,” standing here with the adjunct הָאִישׁ (ha-ish), “the man,” with the definite article, as referring back to chap. Dan_8:15, where Gabriel appeared as a man, גֶּבֶר (gebher), probably the first part of the name, “a man,” from גָּבַר (gabhar), to “be strong,” “to prevail;” hence expressive of strength, a strong one; hence also גִּבּוֹר (gibbor), a mighty man, a hero (Isa_9:7).
[255] “Being caused to fly swiftly” (Dan_9:2). מֻעָף בִּיעָף (mu’afbi’af). Calvin observes that some take the expression to mean “flying swiftly,” implying fatigue and alacrity, as if from עוּף (’uph), to “fly,” having its participle connected with it; others derive it from יָעֵף (ya’eph), to “be fatigued,” explaining it metaphorically, as “flying hastily.” The Sept renders it “borne with speed” (τάχει φερόμενος); Theodotion, “flying;” Vulg., “flying swiftly;” from which, observes Keil, the Church Fathers concluded that the angels were winged. So the E.V., which is also adopted by Hävernick, V. Lengerke, Hitzig, and some Rabbies. Keil maintains that this translation is without any foundation in the words, being probably derived by the old translators from a confounding of יָעֵף (ya’eph) with עוּף (’ooph); the former meaning only wearied, to become tired, to weary one’s self by exertion, in certain cases by a long journey or course, as in Jer_2:24; but nowhere to run or fly. He understands יְעָף (ye’aph), the noun, from יָעֵף, and translates the words, “wearied in weariness,” i.e., very wearied; applying them not to the angel, but to Daniel himself, as perfectly agreeing with his condition described in chap. Dan_8:17; Dan_8:27; Daniel now mentioning this circumstance, because Gabriel, at his former coming to him, not only helped to strengthen him, but also gave him understanding of the vision, so that his appearing again at once awakened joyful hope. He observes that we cannot speak of an angel who is an unearthly being as being wearied, although, with Kranichfeld, one may think of the way from the dwelling-place of God, removed far from His sinful people, to this earth as very long. He thinks also that the words, from their position, belong to the relative clause, or specially to רָאִיתִי (raithi), I had seen; no reason being perceivable for placing the adverbial clause before the verb.
II. Given through an angelic medium (Dan_9:21). The angel here called “the man Gabriel.” Reference to Gabriel’s former appearance (chap. Dan_8:16). Angels generally represented under a human form. Gabriel’s name especially connected with this fact. Denotes “the man of God,” or “God’s champion “or hero. Perhaps, “God will prevail.” The name indicative of strength, in which angels generally excel (Psa_103:20). Angels often represented as warriors. The “hosts or armies of Jehovah;” the “chariots of God.” Gabriel especially employed in errands to men. His place to stand in the presence of God to receive His commission (Luk_1:19). Had already appeared to Daniel at the beginning (chap. Dan_8:16) [256], or at an earlier period. The name not found earlier in the Old Testament. Unknown to us to what extent angels are employed by God in answering our prayers. All of them ministering spirits sent forth to minister for the heirs of salvation (Heb_1:14). Ministered even to Jesus, the Elder Brother, in His humiliation as one of us (Mat_4:11; Luk_22:43). Their ministry promised to both Head and members (Psa_91:11-12). Hezekiah prays, and an angel destroys the host of the Assyrians. Cornelius prays, and an angel directs him to send for Peter. The Church at Jerusalem prays, and an angel opens the doors of Peter’s prison (Isaiah 37; Acts 10, 12.) Their agency no less real because invisible. At Elisha’s prayer his servant’s eyes were opened, and he saw the mountain where his master lived full of angelic chariots and horsemen (2Ki_6:17). God in no want of agents in answering the prayers of His people.
[256] “At the beginning” (Dan_9:21). בַּתְּחלָּה (battekhil’lah), “at the first,” as in chap. Dan_8:1; with the general signification, as Keil observes, of earlier, and synonymous with בָּרִאשׁנָה (barishonah), in the beginning, in Gen_13:3; Gen_41:21; Gen_43:18; Gen_43:20; Isa_1:26.
III. The answer given in a different way from what Daniel probably expected. The thing asked by Daniel, that God would visit and restore Jerusalem and the Jews in mercy. The answer, a divine messenger sent to inform him of what should afterwards take place. That information included the restoration of Jerusalem, and a great deal besides. The information both doleful and delightful, enough to make Daniel weep, and yet greatly to rejoice. Prayer often answered in a way different from our expectation. Paul prayed for his way to be opened to visit Rome. God answered his prayer, and sent him there two years afterwards, but bound with a prisoner’s chain. “By terrible things in righteousness wilt thou answer us, O God of our salvation” (Psa_65:5).
IV. The answer far beyond the request. Daniel prayed only for the restoration of “the holy mountain of his God” (Dan_9:20). God answers by the promise that not only should Jerusalem be restored, but Messiah Himself should at no very distant period appear—a period expressly declared—with the glorious benefits that should result from his Advent (Dan_9:24-25). Thus God, in His kindness to His children, often far exceeds their prayers in the answers He sends them. Solomon asked for wisdom, and God in addition gave him power and riches beyond those of any other monarch. He is “able to do exceeding abundantly above all that we ask or think,” and in the riches of His love He often does so.
V. The answer a consequence of Daniel’s character. The answer given, according to Gabriel’s statement, because Daniel was a man “greatly beloved” (Dan_9:23) [257]. Prayer answered from God’s own kindness and love, though not without regard to the character of the asker. The person accepted before the prayer is answered. “The prayer of the wicked is abomination to the Lord, but the prayer of the righteous is His delight.” “If I regard iniquity in my heart, the Lord will not hear me.” To receive Daniel’s answer to prayer we must possess Daniel’s character. Our prayers probably answered in proportion as we are “greatly beloved.” John, the beloved disciple, desired by Peter to ask the Lord who it was that should betray Him. The faith that brings answers to our prayers gives acceptance to our person. Faith, love, humility, and obedience the graces that make a man “greatly beloved,” and that secure answer to prayer. “Whatsoever we ask,” says the beloved disciple, the Daniel of the New Testament, as John was the Daniel of the Old, “we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight.” “If ye abide in me,” said the Master, “and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (1Jn_3:22; Joh_15:7).
[257] “Greatly beloved” (Dan_9:23). חֲמוּדוֹת (khamoodhoth), “desires,” equivalent to אִישׁ חֲמוּדוֹת (ish Khamoodhoth), “a man of desires,” in chap. Dan_10:11; Dan_10:19; meaning “most desired” or “delighted in,” or, as in the E.V., “greatly beloved,” from חָמַד (khamadh), to desire or delight in; from which also the title given by the prophet to Messiah, the “Desire of all nations,” חֶמְדּת כָּל־גּוֹיִם (khemdath kolgoim), Hag_2:7. Keil observes that the expression in the text does not contain the reason for Gabriel’s coming in haste, but for the principal thought of the verse—the going forth of the commandment or word of God immediately at the commencement of Daniel’s prayer.
From the whole observe—
1. The blessedness of a truly godly life. Fellowship with God a leading element in such a life. Freedom in asking and readiness in bestowing included in such fellowship. Asking and receiving the privilege of children, and constantly realised in family life. Not less so among the children of God and in the “household of faith.”
2. The encouragement to persevere in prayer. Prayer offered according to God’s Word and for things according to His will sure, sooner or later, and in one way or other, to be answered. A parent’s ear never shut to his children’s cry, be the parent otherwise ever so wicked. “And shall not God avenge His own elect, who cry day and night to Him continually, though He bear long with them? I tell you that He will avenge them speedily” (Luk_18:7-8). Daniel one example out of millions.
3. God’s love in giving His children much more than they ask. When He answers prayer, He gives “heaped up and running over;” and when He withholds the thing asked, it is only to give something better. Moses prayed to be taken over Jordan to Canaan; God instead takes him to the country of which Canaan was but a shadow. Paul asks for the removal of the thorn in the flesh; Christ instead gives him an assurance that was to comfort and strengthen him in all the trials, sufferings, and conflicts of his future life.
4. Precious grace that makes a sinful man to be one “greatly beloved” of God. Paul’s testimony of himself and others, including Daniel, in their natural condition as the fallen children of Adam, apart from divine renewing grace, is, “Foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another;” “Children of wrath even as others” (Tit_3:3; Eph_2:3). How rich the love and how mighty the grace that out of such materials can form such characters as Paul, and John, and Daniel, men “greatly beloved”! “God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ” (Eph_2:4-5). “He raiseth up the poor out of the dust, and lifteth the beggar from the dunghill, to set them among princes and to make them inherit the throne of glory” (1Sa_2:8; Psa_113:7-8).
HOMILETICS
SECT. XXXII.—THE MAN GREATLY BELOVED (Chap. Dan_9:23)
This remarkable and precious testimony borne to Daniel by the Angel Gabriel. The same thing done twice over in the next chapter by the same person, if not by one greater than he; the difference being that in the latter cases it is used as an epithet to Daniel, “O man greatly beloved,” and “O Daniel, a man greatly beloved” (chap. Dan_10:11; Dan_10:19). The expression may be viewed either as the ascription of a character—worthy to be greatly beloved, or as the declaration of a fact,—actually so beloved. A “man of desires” (the literal marginal rendering of the word) is either one worthy of such desires or the actual object of them. The expression may also be viewed as indicating both what Daniel was in himself, very lovable or lovely, and what he was in relation to others, actually beloved. In the latter case, those by whom he was beloved were, in the first instance, the Divine Being Himself; then the angels, especially Gabriel, who speaks; then good men in general, including the spirits of the just made perfect, who were doubtless cognisant of Daniel’s character and worth. The testimony, in any case, expressive of Daniel’s moral excellence, as rendering him both lovely and lovable and actually beloved. It is remarkable as coming not from a man but from a celestial being, lovely and lovable himself, as a spotless and unfallen creature, and a correct judge of what is truly lovely and lovable, and well acquainted with the facts of the case as an angel of light. The text affords an occasion of gathering up and considering some of the points of Daniel’s character as brought to our view in the book before us, and as justifying the testimony borne in the text. Some of these are—
1. His early piety. Piety in youth is especially lovely and attractive. This conspicuous in Daniel. Daniel still a youth when, though a captive in a foreign land and surrounded with temptations in a heathen and luxurious court, he resolved to deny himself the luxuries of the king’s table, and to live upon beans and water, rather than do what he believed was contrary to the law of God. His amiability and sweetness of disposition were such as to gain for him the favour and attachment of the officer in the palace, under whose charge he and the other Jewish youths were placed. Daniel was still only a young man when, in a crisis of great danger to others as well as himself, he, in childlike confidence, carried the matter to the Lord, and obtained, through a divine communication vouchsafed to him, deliverance both for himself and the wise men of Babylon. Daniel’s piety in youth the foundation of his character and greatness as a man.
2. His steadfastness and perseverance in well-doing. Daniel’s piety, which began in youth, was retained to the end of a long life. Beloved while a young man by the chief of the eunuchs for his amiability and good behaviour, he receives the angelic testimony, when above fourscore, that he was still “greatly beloved.” From a youth of fourteen he had lived among idolaters and in a licentious court, yet his piety remained unshaken. More than once his religion brought him into danger of his life, but he remained the same. Neither the plots of enemies, nor the elevation of earthly greatness, nor the seductions of pleasure, nor the cares of statesmanship, were able to draw him from the paths of piety and virtue. In prosperity and adversity, in sunshine and storm, Daniel remained the same faithful servant of God and of the king, walking with his Maker and seeking the welfare of his fellow-men.
3. His consistency and symmetry of character. Daniel’s conduct was the same throughout, always in harmony with itself. Attentive to his duty to God, he was equally so in his duty to man. Faithful to his God, he is equally faithful to his king. His morality is no less conspicuous than his religion. He is fervent in spirit, but no less diligent in business. Regular and earnest in his closet, he is equally assiduous in his office. Studious in his Bible, as a man of business he is well acquainted with his books. His enemies can find no fault in him, and no ground of accusation with the king, but in the matter of his religion. He is favoured with revelations from Heaven and the visits of angels; yet no sooner are his visions withdrawn and his usual state of health recovered, than he returns to do “the king’s business.” He is endowed, even while yet young, with a wisdom and understanding superior to that of all the wise men of Babylon, yet disclaims all merit and wisdom of his own as being greater than those of other men. He is tender and gentle, while bold and uncompromising in professing the truth and reproving sin. He is distressed as being the bearer of evil tidings to Nebuchadnezzar, yet fearlessly declares to the hardened Belshazzar both his sin and his doom.
4. His conscientiousness even in the smallest matters. This exhibited in his carefulness in regard to the law respecting forbidden meats, as also in his observance of his usual practice in his devotions, although at the risk of his life, when to have done otherwise would have appeared a want of faith in God and obedience to His will. He that is faithful in the least is faithful in much. The smallest duty, because a duty and the will of God, attended to by Daniel, as well as those of apparently a much more important character. Love will be obedient and seek to please in the least as well as in the greatest matters. Such conscientiousness a feature in the man “greatly beloved,” and a considerable part of what made him such.
5. His faith and confidence in God. Seen in early life in his proposal to put the desired change of diet to the proof, assured that God would answer prayer and honour obedience to his will. The same trust in God as the hearer of prayer exhibited in the matter of the king’s dream. So afterwards Daniel went calmly to the lion’s den, believing in his God, and assured that he was safe in His keeping, whatever might be the result. Daniel enabled to walk in the steps of his father Abraham, and of that faith which gives glory to God. Nothing more pleasing to God, or likely to make a man “greatly beloved “of Him, than a simple, childlike, and unwavering trust. Jesus was pleased wherever he found faith in Himself. Daniel’s childlike faith made him, like Abraham, “the friend of God.”
6. His prayerfulness. From youth to old age Daniel characterised as a man of prayer. His whole life an example of the Apostle’s words, “In everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.” Prayer to God the natural fruit of faith in God. Prayer the element in which Daniel lived. Each life presents constant calls to prayer, and constant opportunities for it. No place where prayer is not needed, and none where it may not be made. Daniel’s prayers both regular and special. Daniel prayed in his closet, and prayed by the river-side. Had his stated prayer morning, evening, and at noon, and yet set himself to pray for a whole day with fasting and sackcloth. Prayed for himself, but with at least as much fervency for others. Had his whole days of prayer and fasting for his brethren, his country, and the cause of God. His prayerfulness well known to his heathen neighbours. This the charge brought against him, and that which all but cost him his life. Daniel prayed with a cruel death before him as its probable consequence. His prayerfulness the secret of all his other excellences, the key that unlocked to him the treasury of all spiritual blessings; brought and kept him in fellowship with the source and sum of all excellence, and so made him like Him; made him walk with God as a man with his friend, so that, like Moses, his face shone with the reflected glory. Prayer the continual source and supply of strength for every duty and every trial; not only for doing and suffering, but for doing and suffering in the right spirit. Makes Christ’s strength our own, and at all times sufficient for us. Daniel waited on the Lord, and so renewed his strength.
7. His amiableness of disposition and kindness to others. When God brought him into tender love with Ashpenaz, his superintendent in the palace at Babylon, it was doubtless by giving Daniel that which gendered such love. Daniel’s amiable spirit and loving demeanour such as to commend him to his superiors. Love in others towards us begotten by love and lovableness in ourselves. The amiableness of his disposition and tenderness of his spirit followed Daniel into mature age. Struck dumb and unable at once to declare to the king the unhappy import of his dream, he only does so when urged by his royal master, and then does it in the tenderest and most loving manner, while yet faithfully seeking the king’s best interests. Daniel seemed to care for the imperilled lives of the wise men in Babylon more than his own; and on his deliverance from the death which his heathen enemies had devised, for him, he makes not the slightest reference to their cruelty and wickedness while declaring his innocence to the king.
8. His patriotism and concern for his country’s welfare. It was concern for his country that moved him to that day of solemn prayer and fasting which the chapter before us relates, and which brought Gabriel down with an answer and the testimony in the text. To an enlightened man the cause of his country will be bound up with the cause of God and of religion, as it can be well with the former only as it is so with the latter. This was especially the case with Daniel, whose country God had made and called His own, and whose city, Jerusalem, was God’s holy mountain, the city of the great King, who had chosen it for the place of His special worship. That country was now in desolation, and Jerusalem with its Temple was in ruins. God’s worship there had been brought to an end. Sin on the part of the people had brought the desolating foe that had put a stop to their solemn feasts. Provoked to anger by their continued rebellion and apostasy, the Lord had “caused the solemn feasts and sabbaths to be forgotten in Zion, and had despised, in the indignation of His anger, the king and the priest. The Lord had cast off His altar; He had abhorred His sanctuary; He had given up into the hand of the enemy the walls of her palaces” (Lam_2:6-7). This was the burden that pressed upon the heart of the beloved prophet. The cause of his people, and with that the cause of God and of true religion, which was bound up with it, was his deep sorrow, and drove him to incessant prayer as the time of the promised deliverance drew nigh. He was concerned not only for his country’s peace, but for his people’s repentance, which must be at the foundation of it. It was this that led him, as a true patriot, to pour out his heart before God in the fervent prayer and deep humiliation here recorded.
9. His unselfishness. This sufficiently apparent from the last particular. In the remarkable prayer of this chapter, self is entirely forgotten in his concern for his brethren and his country. The same renunciation and forgetfulness of self conspicuous on many occasions. He associates with himself his three companions in the interpretation of the king’s dream, first asking their participation in his prayers, and then giving the interpretation as if from them all conjointly—“We will tell the king his dream.” He makes no mention of himself in relating the noble stand which his three companions made in the matter of the golden image, refraining from saying anything to account for his non-participation in their steadfast refusal to worship it, and leaving the entire honour of it to themselves. When Belshazzar holds out to him the promise of the highest reward he could bestow for the interpretation of the handwriting on the wall, his answer is, “Let thy gifts be to thyself, and give thy rewards unto another; yet I will read the writing to the king, and make known to him the interpretation” (chap. Dan_5:17). Dr. Pusey well remarks: “A self-laudatory school has spoken much of the laudation, as they call it, of Daniel, as being unnatural, on our belief that he was the author of the book. To me certainly much more striking is his reticence about himself.” At the very commencement of his remarkable course he distinctly renounces in the king’s presence all claim to any superior wisdom or merit of his own in the interpretation of his dream, and ascribes it entirely to God, who wished to acquaint the king with its meaning. In like manner, all that he is obliged to relate in regard to his gifts and attainments, his answers to prayer and divine revelations, he ascribes to the same source—the free bounty of a gracious prayer-hearing God, who does what He will with His own. “He giveth wisdom to the wise and knowledge to them that have understanding.… I thank Thee and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee” (chap. Dan_2:22-23).
In leaving the character of this man “greatly beloved,” we may remark with Dr. Cox: “It is characteristic of Scripture biography to record the censurable actions of good men as well as their virtues and graces; the entire omission of the former, therefore, in the account of Daniel, naturally leads to the conclusion that he was a person of preeminent excellence.” The same writer adds: “The estimation in which Daniel was held by successive potentates, the public honours he received, the eminent rank he held, all fade into nothingness before the testimony from Heaven, a testimony founded on no external glory, but on a character invulnerable to reproaches, and formed of all the elements of pure religion.” Nor in thinking of Daniel’s character, which entitled him to this high testimony, should we forget that he was only an Old Testament saint, living in what is called by the Apostle the “ministration of the letter that killeth,” instead of the ministration of the Spirit that succeeded it; the former, glorious as it was, “having no glory in this respect, by reason of the glory that excelleth,” the glory of the dispensation of the Spirit in which it is our privilege to live (2Co_3:6-10). If that inferior dispensation which possessed comparatively so little of the Spirit that renews and sanctifies, produced a character of such excellence as to merit this angelic testimony, to what moral excellence ought New Testament believers not to be able to attain? Daniel beheld God and His sanctifying truth only with the veil of Moses on his face, and yet attained to so much of his likeness. What may, what ought we not to attain to when the veil is done away in Christ, and when we, beholding with unveiled face, and reflecting, as in a mirror, the “glory of the Lord,” enjoy the privilege of being “transformed into the same image from glory unto glory, even as from the Lord the Spirit”? (2Co_3:14; 2Co_3:18, R.V.) The character of Daniel is portrayed in this book by the Holy Ghost for our imitation, even in these last days of the ministration of the Spirit; for “whatsoever things were written aforetime were written for our learning,” that the man of God might be “perfect, thoroughly furnished unto every good work” (Rom_15:4; 2Ti_3:17). The present dispensation has produced many Daniels,—its Fletchers, its Paysons, its M‘Cheynes, its Pennyfathers, and multitudes besides, whose record is only on high. It will produce many more. It is the privilege both of the reader and the writer, by contemplating in the Word not merely the character of Daniel, but of Daniel’s Lord, to possess Daniel’s character, by possessing more and more of the character of Him from whom that eminent saint derived all his excellence; learning of the Master, who was “meek and lowly in heart,” and walking in the spirit and steps of Him who was “holy, harmless, and undefiled, and separate from sinners.” For this, however, we must become one with that Master, united to Him as a branch is to the tree by a cordial acceptance of Him, surrender to Him, and trust in Him, as the provided Saviour for poor helpless sinners. Reader, may that be your happiness and mine!
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v20 Gabriel Comforts Daniel by the Prophecy of the Seventy…
Gabriel Comforts Daniel by the Prophecy of the Seventy Weeks
v. 20. 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, piling up his petitions in seeking the mercy of God, for the holy mountain of my God, in the interest of, the Lord’s Sanctuary and the true worship;
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v. 21. yea, whiles I was speaking in prayer, making the concluding remarks of his prayer, even the man Gabriel, one of the angel-princes, whom I had seen in the vision at the beginning, 8:15-16, being caused to fly swiftly, touched me about the time of the evening oblation, rather, "the man Gabriel, whom I had formerly in a vision seen while in a state of great exhaustion,. . came to me about the time of the evening oblation," about three o’clock in the afternoon, for this was one of the hours of prayer observed by the Jews.
v. 22. And he informed me and talked with me and said, O Daniel, I am now come forth to give thee skill and understanding, a skilful and correct insight into the problem perplexing him and an assurance for the future.
v. 23. At the beginning of thy supplications the commandment came forth, namely, the decree, or oracle, which is presently stated, and I am come to show thee, to make it known, for thou art greatly beloved, this being the reason why the Lord was so ready to make known to him the solution of the problem of the seventy weeks; therefore understand the matter and consider the vision, observing the oracle as now to be set forth and explained.
v. 24. Seventy weeks are determined upon thy people and upon thy Holy City, the capital which was so dear to the heart of Daniel, the determination of the time being purposely indefinite, to finish the transgression and to make an end, of sins, to restrain the rebellion and to seal up the sins, so that they would no longer find expression, and to make reconciliation for iniquity, to effect an expiation for guilt, and to bring in everlasting righteousness, the result of the expiation of sin, and to seal up the vision and prophecy, rather, "and the prophet," for there would be no further need of prophets when the chief and greatest prophecies would be fulfilled, and to anoint the Most Holy, the new, spiritual Temple spoken of by Ezekiel being meant, the establishment of the Church of the New Testament on earth, and especially its consummation in heaven, at the end of time.
v. 25. Know therefore and understand that from the going forth of the commandment to restore and to build Jerusalem, from the time that the decree of Cyrus concerning the rebuilding of Jerusalem went forth, Ezr 1:1; Isa 44:28, unto the Messiah, the Anointed One, the Prince, shall be seven weeks, that is, until the coming of Christ, the Savior, and threescore and two weeks, during which the great spiritual Temple of the Lord would be constructed. The street shall be built again and the wall, even in troublous times, while the Church of Christ would still properly be a Church Militant.
v. 26. And after threescore and two weeks shall Messiah be cut off, namely, at the time of the great denial, one of the signs preceding the end of the world, but not for Himself, literally, "and not is to Him anyone," that is, for the time being there seems to be no helper; and the people of the prince that shall come, a mighty opponent, Antichrist, shall destroy the city and the Sanctuary, so that everything, apparently, would be lost before his attack; and the end thereof shall be with a flood, so that the attacking prince himself would perish in the end, by a divine judgment, and unto the end of the war desolations are determined, or, "until the end there will be warfare," until the end of this world.
v. 27. And he, the hostile prince, shall confirm the covenant with many for one week, so that the great mass of people would be forced to accept this covenant, to acknowledge him as being in the place of God; and in the midst of the week he shall cause the sacrifice and the oblation to cease, so that there would be a serious interference with the true worship of God, and for the over-spreading of abominations he shall make it desolate, literally, "on wings of abominations he comes destroying," namely, with his idolatrous customs, even until the consummation, and that determined shall be poured upon the desolate, literally, "until the perfected and fully determined" extirpation and judicial punishment, "shall be poured out upon the desolator," God Himself bringing destruction upon him. The prophecy thus sets forth the vicissitudes of the Church of God, which would be relieved by the coming of the promised Messiah. But even after His coming the congregation of saints would be in fact a Church Militant, the great Roman Antichrist making the first attack upon the Lord’s forces and being supported in the last days of the world by other antichristian elements following his leadership, until the Lord will definitely and finally bring destruction upon him and them at the time of the Great Judgment.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv20, 22 my people Israel
my people Israel
"the people of Israel to whom I belong"
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God's holy mountain
The mountain may be holy because of the temple. AT: "the mountain where God's holy temple is" (See: Metonymy)
the man Gabriel
This is the same angel Gabriel who appeared in the form of a man in Daniel 8:16. AT: "Gabriel, who appeared as a man" (See: Assumed Knowledge and Implicit Information)
in the vision at the first
This may refer to the first vision that Daniel had while he was awake. AT: "in the previous vision" or "in the vision I saw before" or "in a vision before"
flew down to me in rapid flight
"flew down to me quickly"
at the time of the evening sacrifice
The Jewish people sacrificed to God each evening just before the sun went down.
translationWords
pray
confess
sin
Israel
Yahweh
God
Gabriel
vision
sacrifice
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv20–23 9:20-27 God’s immediate answer to Daniel’s prayer was to…
9:20-27 God’s immediate answer to Daniel’s prayer was to send his messenger Gabriel to explain Daniel’s vision. Gabriel’s explanation covered the near and distant future of Daniel’s people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.