Keil and Delitzsch Commentary - Daniel 9:25 - 9:25

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Keil and Delitzsch Commentary - Daniel 9:25 - 9:25


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The detailed statement of the 70 שָׁבֻעִים in 7 + 62 + 1 (Dan 9:25, Dan 9:26, Dan 9:27), with the fuller description of that which was to happen in the course of these three periods of time, incontrovertibly shows that these three verses are a further explication of the contents of Dan 9:24. This explication is introduced by the words: “Know therefore, and understand,” which do not announce a new prophecy, as Wieseler and Hofmann suppose, but only point to the importance of the further opening up of the contents of Dan 9:24, since וְתַשְׂכֵּל (and thou wilt understand) stands in distinct relation to בִינָה לְהַשְׂכִּלְךָ (to give thee skill and understanding, Dan 9:22). The two parts of Dan 9:25 contain the statements regarding the first two portions of the whole period, the seven and the sixty-two שָׁבֻעִים, and are rightly separated by the Masoretes by placing the Atnach under שִׁבְעָה. The first statement is: “from the going forth of the command to restore and to build Jerusalem unto a Messiah (Gesalbten), a prince, shall be seven weeks.” דָּבָר מֹצָא (from the going forth of the commandment) formally corresponds, indeed, to דָּבָר יָצָא (the commandment came forth), Dan 9:23, emphatically expressing a decision on the part of God, but the two expressions are not actually to be identified; for the commandment, Dan 9:23, is the divine revelation communicated in Dan 9:24-27, which the angel brings to Daniel; the commandment in Dan 9:25 is, on the contrary, more fully determined by the words, “to restore and to build, etc. לְהָשִׁיב is not to be joined adverbially with וְלִבְנוֹת so as to form one idea: to build again; for, though שׁוּב may be thus used adverbially in Kal, yet the Hiphil הֵשִׁיב is not so used. הֵשִׁיב means to lead back, to bring again, then to restore; cf. for this last meaning Isa 1:26, Psa 80:4, Psa 80:8,20. The object to לְהָשִׁיב follows immediately after the word וְלִבְנוֹת, namely, Jerusalem. The supplementing of עָם, people (Wieseler, Kliefoth, and others), is arbitrary, and is not warranted by Jer 29:10. To bring back, to restore a city, means to raise it to its former state; denotes the restitutio, but not necessarily the full restitutio in integrum (against Hengstenberg). Here לִבְנוֹת is added, as in the second half of the verse to תָּשׁוּב, yet not so as to make one idea with it, restoring to build, or building to restore, i.e., to build up again to the old extent. בָּנָה as distinguished from הֵשִׁיב denotes the building after restoring, and includes the constant preservation in good building condition, as well as the carrying forward of the edifice beyond its former state.

But if we ask when this commandment went forth, in order that we may thereby determine the beginning of the seven weeks, and, since they form the first period of the seventy, at the same time determine the beginning of the seventy weeks, the words and the context only supply this much, that by the “commandment” is meant neither the word of God which is mentioned in Dan 9:23, because it says nothing about the restoration of Jerusalem, but speaks only of the whole message of the angel. Nor yet is it the word of God which is mentioned in Dan 9:2, the prophecies given in Jer 25 and 29, as Hitzig, Kranichfeld, and others suppose. For although from these prophecies it conclusively follows, that after the expiry of the seventy years with the return of Israel into their own land, Jerusalem shall again be built up, yet they do not speak of that which shall happen after the seventy years, but only of that which shall happen within that period, namely, that Jerusalem shall for so long a time lie desolate, as Dan 9:2 expressly affirms. The prophecy of the seventy years' duration of the desolation of Jerusalem (Dan 9:2) cannot possibly be regarded as the commandment (in Dan 9:25) to restore Jerusalem (Kliefoth). As little can we, with Hitzig, think on Jer 30 and 31, because this prophecy contains nothing whatever of a period of time, and in this verse before us there is no reference to this prophecy. The restoration of Israel and of Jerusalem has indeed been prophesied of in general, not merely by Jeremiah, but also long before him by Isaiah (Daniel 40-56). With as much justice may we think on Isa 40ff. as on Jer 30 and 31; but all such references are excluded by this fact, that the angel names the commandment for the restoration of Jerusalem as the terminus a quo for the seventy weeks, and thus could mean only a word of God whose going forth was somewhere determined, or could be determined, just as the appearance of the נָגִיד מָשִׁיחַ is named as the termination of the seven weeks. Accordingly “the going forth of the commandment to restore,” etc., must be a factum coming into visibility, the time of which could without difficulty be known - a word from God regarding the restoration of Jerusalem which went forth by means of a man at a definite time, and received an observable historical execution.

Now, with Calvin, Oecolampadius, Kleinert, Nägelsbach, Ebrard, and Kliefoth, we can think of nothing more appropriate than the edict of Cyrus (Ezr 1:1-11) which permitted the Jews to return, from which the termination of the Exile is constantly dated, and from the time off which this return, together with the building up of Jerusalem, began, and was carried forward, though slowly (Klief.). The prophecy of Isa 44:28, that God would by means of Cyrus speak to cause Jerusalem to be built, and the foundation of the temple to be laid, directs us to this edict. With reference to this prophecy, it is said in Ezr 6:14, “They builded according to the commandment of the God of Israel, and according to the commandment of the king of Persia.” This is acknowledged even by Hengstenberg, who yet opposes this reference; for he remarks (Christol. iii. p. 142), “If the statement were merely of the commencement of the building, then they would undoubtedly be justified who place the starting-point in the first year of Cyrus. Isaiah (Isa 45:13) commends Cyrus as the builder of the city; and all the sacred writings which relate to the period from the time of Cyrus to Nehemiah distinctly state the actual existence of a Jerusalem during this period.” But according to his explanation, the words of the angel do not announce the beginning of the building of the city, but much rather the beginning of its “completed restoration according to its ancient extent and its ancient glory.” But that this is not contained in the words וְלִבְנוֹת לְהָשִׁיב we have already remarked, to which is to be added, that the placing in opposition the commencement of the building and the commencement of its completed restoration is quite arbitrary and vain, since certainly the commencement of the restoration at the same time includes in it the commencement of the completed restoration. In favour of interpreting לְהָשִׁיב of the completed restoration, Hengstenberg remarks that “in the announcement the temple is named along with the city in Dan 9:26 as well as in Dan 9:27. That with the announcement of the building the temple is not named here, that mention is made only of the building of the streets of the city, presupposes the sanctuary as already built up at the commencement of the building which is here spoken of; and the existence of the temple again requires that a commencement of the rebuilding of the city had also been already made, since it is not probable that the angel should have omitted just that which was the weightiest matter, that for which Daniel was most grieved, and about which he had prayed (cf. Dan 9:17, Dan 9:20) with the greatest solicitude.” But the validity of this conclusion is not obvious. In Dan 9:26 the naming of the temple along with the city is required by the facts of the case, and this verse treats of what shall happen after the sixty-two weeks. How, then, shall it be thence inferred that the temple should also be mentioned along with the city in Dan 9:25, where the subject is that which forms the beginning of the seven or of the seventy weeks, and that, since this was not done, the temple must have been then already built? The non-mention of the temple in Dan 9:24, as in Dan 9:25, is fully and simply explained by this, that the word of the angel stands in definite relation to the prayer of Daniel, but that Daniel was moved by Jeremiah's prophecy of the seventy years' duration of the חָרְבֹות of Jerusalem to pray for the turning away of the divine wrath from the city. As Jeremiah, in the announcement of the seventy years' desolation of the land, did not specially mention the destruction of the temple, so also the angel, in the decree regarding the seventy weeks which are determined upon the people of Israel and the holy city, makes no special mention of the temple; as, however, in Jeremiah's prophecy regarding the desolation of the land, the destruction not only of Jerusalem, but also of the temple, is included, so also in the building of the holy city is included that of the temple, by which Jerusalem was made a holy city. Although thus the angel, in the passage before us, does not expressly speak of the building of the temple, but only of the holy city, we can maintain the reference of the דָּבָר מֹצָא to the edict of Cyrus, which constituted an epoch in the history of Israel, and consider this edict as the beginning of the termination of the seven resp. seventy weeks.

The words נָגִיד מָשִׁיחַ עַד show the termination of the seven weeks. The words נָגִיד מָשִׁיחַ are not to be translated an anointed prince (Bertholdt); for מָשִׁיחַ cannot be an adjective to נָגִיד, because in Hebr. The adjective is always placed after the substantive, with few exceptions, which are inapplicable to this case; cf. Ewald's Lehrb. §293b. Nor can מָשִׁיחַ be a participle: till a prince is anointed (Steudel), but it is a noun, and נָגִיד is connected with it by apposition: an anointed one, who at the same time is a prince. According to the O.T., kings and priests, and only these, were anointed. Since, then, מָשִׁיחַ is brought forward as the principal designation, we may not by נָגִיד think of a priest-prince, but only of a prince of the people, nor by מָשִׁיחַ of a king, but only of a priest; and by נָגִיד מָשִׁיחַ we must understand a person who first and specially is a priest, and in addition is a prince of the people, a king. The separation of the two words in Dan 9:26, where נָגִיד is acknowledged as meaning a prince of the people, leads to the same conclusion. This priest-king can neither be Zerubbabel (according to many old interpreters), nor Ezra (Steudel), nor Onias III (Wieseler); for Zerubbabel the prince was not anointed, and the priest Ezra and the high priest Onias were not princes of the people. Nor can Cyrus be meant here, as Saad., Gaon., Bertholdt, v. Lengerke, Maurer, Ewald, Hitzig, Kranichfeld, and others think, by a reference to Isa 45:1; for, supposing it to be the case that Daniel had reason from Isa 45:1 to call Cyrus מָשִׁיחַ - which is to be doubted, since from this epithet מְשִׁיחוֹ, His (Jehovah's) anointed, which Isaiah uses of Cyrus, it does not follow as of course that he should be named מָשִׁיחַ - the title ought at least to have been מָשִׁיחַ נָגִיד, the מָשִׁיחַ being an adjective following נָגִיד, because there is no evident reason for the express precedence of the adjectival definition.

(Note: “It is an unjustifiable assertion that every heathen king may also bear the name מָשִׁיחַ, anointed. In all the books of the O.T. There is but a single heathen king, Cyrus, who is named מָשִׁיחַ (Isa 45:1), and he not simply as such, but because of the remarkable and altogether singular relation in which he stood to the church, because of the gifts with which God endowed him for her deliverance, ... and because of the typical relation in which he stood to the author of the higher deliverance, the Messiah. Cyrus could in a certain measure be regarded as a theocratic ruler, and as such he is described by Isaiah.” - Hengstenberg.)

The O.T. knows only One who shall be both priest and king in one person (Psa 110:4; Zec 6:13), Christ, the Messias (Joh 4:25), whom, with Hävernick, Hengstenberg, Hofmann, Auberlen, Delitzsch, and Kliefoth, we here understand by the נָגִיד מָשִׁיחַ, because in Him the two essential requisites of the theocratic king, the anointing and the appointment to be the נָגִיד of the people of God (cf. 1Sa 10:1; 1Sa 13:14; 1Sa 16:13; 1Sa 25:30; 2Sa 2:4; 2Sa 5:2.), are found in the most perfect manner. These requisites are here attributed to Him as predicates, and in such a manner that the being anointed goes before the being a prince, in order to make prominent the spiritual, priestly character of His royalty, and to designate Him, on the ground of the prophecies, Isa 61:1-3 and Isa 55:4, as the person by whom “the sure mercies of David” (Isa 55:3) shall be realized by the covenant people.

(Note: In the נָגִיד מָשִׁיחַ it is natural to suppose there is a reference to the passages in Isaiah referred to; yet one must not, with Hofmann and Auberlen, hence conclude that Christ is as King of Israel named מָשִׁיחַ, and as King of the heathen נָגִיד, for in the frequent use of the word נָגִיד of the king of Israel in the books of Samuel it is much more natural to regard it as the reference to David.)

The absence of the definite article is not to be explained by saying that מָשִׁיחַ, somewhat as צֶמַח, Zec 3:8; Zec 6:12, is used κατ ̓ἑχ. as a nomen propr. of the Messiah, the Anointed; for in this case נָגִיד ought to have the article, since in Hebrew we cannot say מֶלֶךְ דָּוִד, but only הַמֶּלֶךְ דָּוִד. Much rather the article is wanting, because it shall not be said: till the Messiah, who is prince, but only: till one comes who is anointed and at the same time prince, because He that is to come is not definitely designated as the expected Messiah, but must be made prominent by the predicates ascribed to Him only as a personage altogether singular.

Thus the first half of Dan 9:25 states that the first seven of the seventy weeks begin with the edict (of Cyrus) permitting the return of Israel from exile and the restoration of Jerusalem, and extend from that time till the appearance of an anointed one who at the same time is prince, i.e., till Christ. With that view the supposition that שָׁבֻעִים are year-weeks, periods of seven years, is irreconcilable. Therefore most interpreters who understand Christ as the נָגִיד מָשִׁיחַ, have referred the following number, and sixty-two weeks, to the first clause - ”from the going forth of the command ... seven weeks and sixty-two weeks.” Thus Theodotion: ἕως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξηκονταδύο; and the Vulgate: usque ad Christum ducem hebdomades septem et hebdomades sexaginta duae erunt. The text of the lxx is here, however, completely in error, and is useless. This interpretation, in recent times, Hävernick, Hengstenberg, and Auberlen have sought to justify in different ways, but without having succeeded in invalidating the reasons which stand opposite to them. First of all the Atnach forbids this interpretation, for by it the seven שָׁבֻעִים are separated from the sixty-two. This circumstance, however, in and of itself decides nothing, since the Atnach does not always separate clauses, but frequently also shows only the point of rest within a clause; besides, it first was adopted by the Masoretes, and only shows the interpretation of these men, without at all furnishing any guarantee for its correctness. But yet this view is not to be overlooked, as Hgstb. himself acknowledges in the remark: “Here the separation of the two periods of time was of great consequence, in order to show that the seven and the sixty-two weeks are not a mere arbitrary dividing into two of one whole period, but that to each of these two periods its own characteristic mark belongs.” With this remark, Hävernick's assertion, that the dividing of the sixty-nine שׁבעים into seven and sixty-two is made only on account of the solemnity of the whole passage, is set aside as altogether vain, and the question as to the ground of the division presses itself on our earnest attention.

If this division must indicate that to each of the two periods its own distinctive characteristic belongs, an unprejudiced consideration of the words shows that the characteristic mark of the “seven weeks” lies in this, that this period extends from the going forth of the word to restore Jerusalem till the appearance of an Anointed one, a Prince, thus terminating with the appearance of this Prince, and that the characteristic mark for the “sixty-two weeks” consists in that which the words immediately connected therewith affirm, וגו וְנִבְנְתָה תָּשׁוּב, and thus that the “sixty-two weeks” belong indeed to the following clause. But according to Hengstenberg the words ought not to be so understood, but thus: “sixty-nine weeks must pass away, seven till the completed restoration of the city, sixty-two from that time till the Anointed, the Prince.” But it is clearly impossible to find this meaning in the words of the text, and it is quite superfluous to use any further words in proof of this.

(Note: Hengstenberg, as Kliefoth has remarked, has taken as the first terminus ad quem the words “to restore and to build Jerusalem,” till the rebuilding of Jerusalem, till its completed rebuilding, till that Jerusalem is again built; and then the further words, “unto the Messiah the Prince,” as the second terminus ad quem; and, finally, he assigns the seven weeks to the first terminus ad quem, and the sixty-two weeks is the second; as if the text comprehended two clauses, and declared that from the going forth of the commandment till that Jerusalem was rebuilt are seven heptades, and from that time till a Messiah, a Prince, are sixty-two heptades.)

By the remark, “If the second designation of time is attributed to that which follows, then we cannot otherwise explain it than that during sixty-two weeks the streets will be restored and built up; but this presents a very inappropriate meaning,” - by this remark the interpretation in question is neither shown to be possible, nor is it made evident. For the meaning would be inappropriate only if by the building up of Jerusalem we were to understand merely the rebuilding of the city which was laid in ruins by the Chaldeans. If we attribute the expression “and sixty-two weeks” to the first half of the verse, then the division of the sixty-nine weeks into seven weeks and sixty-two weeks is unaccountable; for in Dan 9:26 we must then read, “after sixty-nine weeks,” and not, as we find it in the text, “after sixty-two weeks.” The substitution, again [in Dan 9:26], of only this second designation of time (sixty-two weeks) is also intelligible only if the sixty-two weeks in Dan 9:25 belong to the second half of the verse, and are to be separated from the seven weeks. The bringing together of the seven and of the sixty-two week stands thus opposed to the context, and is maintained merely on the supposition that the שָׁבֻעִים are year-weeks, or periods of time consisting of seven years, in order that sixty-nine year-weeks, i.e., 483 years, might be gained for the time from the rebuilding of Jerusalem to Christ. But since there is in the word itself no foundation for attaching to it this meaning, we have no right to distort the language of the text according to it, but it is our duty to let this interpretation fall aside as untenable, in order that we may do justice to the words of the prophecy. The words here used demand that we connect the period “and sixty-two weeks” with the second half of the verse, “and during sixty-two weeks shall the street be built again,” etc. The “sixty-two weeks” are not united antithetically to the “seven weeks” by the copula ,ו as Hofmann would have it, but are connected simply as following the seven; so that that which is named as the contents of the “sixty-two weeks” is to be interpreted as happening first after the appearance of the Maschiach Nagid, or, more distinctly, that the appearance of the Messias forming the terminus ad quem of the seven weeks, forms at the same time the terminus a quo of the sixty-two weeks. That event which brings the close of the sixty-two weeks is spoken of in Dan 9:26 in the words מָשִׁיחַ יִכָּרֵת, Messiah shall be cut off. The words “and sixty-two שָׁבֻעִים owt-ytx” may be taken grammatically either as the absolute nominative or as the accusative of duration. The words וְנִבְנְתָה תָּשׁוּב refer undoubtedly to the expression וְלִבְנוֹת לְהָשִׁיב (to restore and to build), according to which תָּשׁוּב is not to be joined adverbially to וְנִבְנְתָה (according to Hävernick, Hofmann, and Wieseler), but is to be rendered intransitively, corresponding to הָשִׁיב: shall be restored, as Eze 16:55; 1Ki 13:6; 2Ki 5:10,2Ki 5:14; Exo 4:7. The subject to both verbs is not (Rosenmüller, Gesenius, v. Leng., Hgstb.) רְחוֹב, but Jerusalem, as is manifest from the circumstance that the verbs refer to the restoration and the building of Jerusalem, and is placed beyond a doubt by this, that in Zec 8:5 רחוב is construed as masculine; and the opinion that it is generis faem. rests only on this passage before us. There is no substantial reason for interpreting (with Klief.) the verbs impersonally.

The words וְחָרוּץ רְחוֹב are difficult, and many interpretations have been given of them. There can be no doubt that they contain together one definition, and that רְחוֹב is to be taken as the adverbial accusative. רְחוֹב means the street and the wide space before the gate of the temple. Accordingly, to חָרוּץ have been given the meanings ditch, wall, aqueduct (Ges., Steud., Zünd., etc.), pond (Ewald), confined space (Hofmann), court (Hitzig); but all these meanings are only hit upon from the connection, as are also the renderings of the lxx εἰς πλάτος καὶ μῆκος, of Theod. πλατεῖα καὶ τεῖχος, and of the Vulg. platea et muri. חָרַץ means to cut, then to decide, to determine, to conclude irrevocably; hence חָרוּץ, decision, judgment, Joe 3:14. This meaning is maintained by Häv., Hgstb., v. Leng., Wies., and Kran., and וְחָרוּץ is interpreted as a participle: “and it is determined.” This shall form a contrast to the words, “but in the oppression of the times” - and it is determined, namely, that Jerusalem shall be built in its streets, but the building shall be accomplished in troublous times. But although this interpretation be well founded as regards the words themselves, it does not harmonize with the connection. The words וְחָרוּץ רְחוֹב plainly go together, as the old translators have interpreted them. Now רְחוֹב does not mean properly street, but a wide, free space, as Ezr 10:9, the open place before the temple, and is applied to streets only in so far as they are free, unoccupied spaces in cities. חָרוּץ, that which is cut off, limited, forms a contrast to this, not, however, as that we may interpret the words, as Hofm. does, in the sense of width, and space cut off, not capable of extension, or free space and limited quarter (Hitzig), an interpretation which is too far removed from the primary import of the two words. It is better to interpret them, with Kliefoth, as “wide space, and yet also limited,” according to which we have the meaning, “Jerusalem shall be built so that the city takes in a wide space, has wide, free places, but not, however, unlimited in width, but such that their compass is measured off, is fixed and bounded.”

The last words, הָעִתִּים וּבְצוֹק, point to the circumstances under which the building proceeds: in the difficulty, the oppression of the times. The book of Nehemiah, 3:33; Neh 4:1., Dan 6:1., 9:36, 37, furnishes a historical exposition of them, although the words do not refer to the building of the walls and bulwarks of the earthly Jerusalem which was accomplished by Nehemiah, but are to be understood, according to Ps. 51:20, of the spiritual building of the City of God.