Daniel 9:26
Daniel 9:26 in Multiple Translations
Then after the sixty-two weeks the Messiah will be cut off and will have nothing. Then the people of the prince who is to come will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined.
And at the end of the times, even after the sixty-two weeks, one on whom the holy oil has been put will be cut off and have no...; and the town and the holy place will be made waste together with a prince; and the end will come with an overflowing of waters, and even to the end there will be war; the making waste which has been fixed.
After sixty-two weeks the Messiah will be put to death, and will be brought to nothing. A ruler will come to power whose army will destroy the city and the sanctuary. Its end will come like a flood. War and devastation will continue until that period of time is completed.
And after threescore and two weekes, shall Messiah be slaine, and shall haue nothing,, and the people of the prince that shall come, shall destroy the citie and the Sanctuarie, and the end thereof shalbe with a flood: and vnto the end of the battell it shalbe destroyed by desolations.
And after the sixty and two weeks, cut off is Messiah, and the city and the holy place are not his, the Leader who hath come doth destroy the people; and its end [is] with a flood, and till the end [is] war, determined [are] desolations.
After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.
And after sixty and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and its end shall be with a flood, and to the end of the war desolations are determined.
And after sixty-two weeks Christ shall be slain: and the people that shall deny him shall not be his. And a people with their leader that shall come, shall destroy the city and the sanctuary: and the end thereof shall be waste, and after the end of the war the appointed desolation.
After those 434 years, the leader/king whom God has appointed will be killed when it seems that he will have accomplished nothing ◄unjustly/without having done anything wrong►. After that, the temple will be destroyed by the army of a powerful ruler. The city and the temple will be destroyed like a flood [MET] destroys everything. That will be the beginning of the war and destruction that God has decreed will happen.
Berean Amplified Bible — Daniel 9:26
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Daniel 9:26 Interlinear (Deep Study)
BIB
HEB
וְ/אַחֲרֵ֤י
הַ/שָּׁבֻעִים֙
שִׁשִּׁ֣ים
וּ/שְׁנַ֔יִם
יִכָּרֵ֥ת
מָשִׁ֖יחַ
וְ/אֵ֣ין
ל֑/וֹ
וְ/הָ/עִ֨יר
וְ/הַ/קֹּ֜דֶשׁ
יַ֠שְׁחִית
עַ֣ם
נָגִ֤יד
הַ/בָּא֙
וְ/קִצּ֣/וֹ
בַ/שֶּׁ֔טֶף
וְ/עַד֙
קֵ֣ץ
מִלְחָמָ֔ה
נֶחֱרֶ֖צֶת
שֹׁמֵמֽוֹת
וְ/אַחֲרֵ֤י
ʼachar
H310
after
Conj | Prep
הַ/שָּׁבֻעִים֙
shâbûwaʻ
H7620
week
Art | N-mp
שִׁשִּׁ֣ים
shishshîym
H8346
sixty
Adj
וּ/שְׁנַ֔יִם
shᵉnayim
H8147
two
Conj | Adj
יִכָּרֵ֥ת
kârath
H3772
to cut
V-Niphal-Imperf-3ms
מָשִׁ֖יחַ
mâshîyach
H4899
anointed
N-ms
וְ/אֵ֣ין
ʼayin
H369
nothing
Conj | Part
ל֑/וֹ
Prep | Suff
וְ/הָ/עִ֨יר
ʻîyr
H5892
excitement
Conj | Art | N-fs
וְ/הַ/קֹּ֜דֶשׁ
qôdesh
H6944
Holy Place
Conj | Art | N-ms
יַ֠שְׁחִית
shâchath
H7843
to ruin
V-Hiphil-Imperf-3ms
עַ֣ם
ʻam
H5971
Amaw
N-ms
נָגִ֤יד
nâgîyd
H5057
leader
N-ms
הַ/בָּא֙
bôwʼ
H935
Lebo
Art | V-Qal
וְ/קִצּ֣/וֹ
qêts
H7093
end
Conj | N-ms | Suff
בַ/שֶּׁ֔טֶף
sheṭeph
H7858
flood
Prep | N-ms
וְ/עַד֙
ʻad
H5704
till
Conj | Prep
קֵ֣ץ
qêts
H7093
end
N-ms
מִלְחָמָ֔ה
milchâmâh
H4421
battle
N-fs
נֶחֱרֶ֖צֶת
chârats
H2782
to decide
V-Niphal-Inf-c
שֹׁמֵמֽוֹת
shâmêm
H8074
be desolate
V-Qal
Hebrew Word Study
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Hebrew Word Reference — Daniel 9:26
וְ/אַחֲרֵ֤י
ʼachar
H310
"after"
Conj | Prep
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Definition: 1) after the following part, behind (of place), hinder, afterwards (of time) 1a) as an adverb 1a1) behind (of place) 1a2) afterwards (of time) 1b) as a preposition 1b1) behind, after (of place) 1b2) after (of time) 1b3) besides 1c) as a conjunction 1c) after that 1d) as a substantive 1d1) hinder part 1e) with other prepositions 1e1) from behind 1e2) from following after
Usage: Occurs in 664 OT verses. KJV: after (that, -ward), again, at, away from, back (from, -side), behind, beside, by, follow (after, -ing), forasmuch, from, hereafter, hinder end, [phrase] out (over) live, [phrase] persecute, posterity, pursuing, remnant, seeing, since, thence(-forth), when, with. See also: Genesis 5:4; Exodus 18:2; Joshua 8:14.
הַ/שָּׁבֻעִים֙
shâbûwaʻ
H7620
"week"
Art | N-mp
This Hebrew word means a period of seven days or years, like a week. It appears in Exodus 34:22 and Deuteronomy 16:10, referring to the Feast of Weeks. In the KJV, it is translated as 'seven' or 'week'.
Definition: 1) seven, period of seven (days or years), heptad, week 1a) period of seven days, a week 1a1) Feast of Weeks 1b) heptad, seven (of years) Also means: sha.vu.a (שָׁבוּעַ "week" H7620I)
Usage: Occurs in 17 OT verses. KJV: seven, week. See also: Genesis 29:27; 2 Chronicles 8:13; Jeremiah 5:24.
שִׁשִּׁ֣ים
shishshîym
H8346
"sixty"
Adj
This Hebrew word represents the number sixty, often used to describe large quantities, like the sixty warriors who guarded King Solomon. It is also translated as three score, as seen in Psalm 90:10.
Definition: sixty, three score Aramaic equivalent: shit.tin (שִׁתִּין "sixty" H8361)
Usage: Occurs in 56 OT verses. KJV: sixty, three score. See also: Genesis 5:15; 1 Chronicles 2:21; Isaiah 7:8.
וּ/שְׁנַ֔יִם
shᵉnayim
H8147
"two"
Conj | Adj
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Definition: 1) two 1a) two (the cardinal number) 1a1) two, both, double, twice 1b) second (the ordinal number) 1c) in combination with other numbers 1d) both (a dual number)
Usage: Occurs in 646 OT verses. KJV: both, couple, double, second, twain, [phrase] twelfth, [phrase] twelve, [phrase] twenty (sixscore) thousand, twice, two. See also: Genesis 1:16; Exodus 30:4; Numbers 13:23.
יִכָּרֵ֥ת
kârath
H3772
"to cut"
V-Niphal-Imperf-3ms
This Hebrew word means to cut or destroy something, but it also has a special meaning related to making a covenant or agreement. In Genesis 15:18, God makes a covenant with Abram, symbolized by cutting animals in half, showing the seriousness of the promise. This word is used to describe important agreements and alliances.
Definition: : cut/fell 1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant 1a) (Qal) 1a1) to cut off 1a1a) to cut off a body part, behead 1a2) to cut down 1a3) to hew 1a4) to cut or make a covenant 1b) (Niphal) 1b1) to be cut off 1b2) to be cut down 1b3) to be chewed 1b4) to be cut off, fail 1c) (Pual) 1c1) to be cut off 1c2) to be cut down 1d) (Hiphil) 1d1) to cut off 1d2) to cut off, destroy 1d3) to cut down, destroy 1d4) to take away 1d5) to permit to perish 1e) (Hophal) cut off
Usage: Occurs in 280 OT verses. KJV: be chewed, be con-(feder-) ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league (covenant), [idiom] lose, perish, [idiom] utterly, [idiom] want. See also: Genesis 9:11; 1 Samuel 24:6; Psalms 12:4.
מָשִׁ֖יחַ
mâshîyach
H4899
"anointed"
N-ms
Messiah means anointed one, referring to a king, priest, or the Messiah in the Bible. It describes someone set apart for a special purpose. The term is used in the Old Testament to describe kings and priests, and in the New Testament to describe Jesus.
Definition: 1) anointed, anointed one 1a) of the Messiah, Messianic prince 1b) of the king of Israel 1c) of the high priest of Israel 1d) of Cyrus 1e) of the patriarchs as anointed kings
Usage: Occurs in 38 OT verses. KJV: anointed, Messiah. See also: Leviticus 4:3; 2 Samuel 22:51; Psalms 2:2.
וְ/אֵ֣ין
ʼayin
H369
"nothing"
Conj | Part
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of
Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.
ל֑/וֹ
""
Prep | Suff
וְ/הָ/עִ֨יר
ʻîyr
H5892
"excitement"
Conj | Art | N-fs
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Definition: 1) excitement, anguish 1a) of terror
Usage: Occurs in 936 OT verses. KJV: Ai (from margin), city, court (from margin), town. See also: Genesis 4:17; Deuteronomy 3:6; Joshua 14:12.
וְ/הַ/קֹּ֜דֶשׁ
qôdesh
H6944
"Holy Place"
Conj | Art | N-ms
The Holy Place refers to a sacred or set-apart area, like the temple in Jerusalem. It is a place of sanctity and holiness, where God is worshipped. The Bible describes it as a place of reverence and awe.
Definition: This name means apartness, holiness, sacredness Also named: hagion (ἅγιον "Holy Place" G0039)
Usage: Occurs in 380 OT verses. KJV: consecrated (thing), dedicated (thing), hallowed (thing), holiness, ([idiom] most) holy ([idiom] day, portion, thing), saint, sanctuary. See also: Exodus 3:5; Leviticus 23:4; 1 Chronicles 26:26.
יַ֠שְׁחִית
shâchath
H7843
"to ruin"
V-Hiphil-Imperf-3ms
This verb means to ruin or destroy something, and it is used in various forms throughout the Bible to describe corruption and decay.
Definition: 1) to destroy, corrupt, go to ruin, decay 1a) (Niphal) to be marred, be spoiled, be corrupted, be corrupt, be injured, be ruined, be rotted 1b) (Piel) 1b1) to spoil, ruin 1b2) to pervert, corrupt, deal corruptly (morally) 1c) (Hiphil) 1c1) to spoil, ruin, destroy 1c2) to pervert, corrupt (morally) 1c3) destroyer (participle) 1d) (Hophal) spoiled, ruined (participle) Aramaic equivalent: she.chat (שְׁחַת "to corrupt" H7844)
Usage: Occurs in 136 OT verses. KJV: batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, spoiler, [idiom] utterly, waste(-r). See also: Genesis 6:11; Psalms 14:1; Psalms 53:2.
עַ֣ם
ʻam
H5971
"Amaw"
N-ms
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
נָגִ֤יד
nâgîyd
H5057
"leader"
N-ms
This word refers to a leader or commander, someone who is in charge or has authority. In the Bible, it is used to describe military, civil, or religious leaders, such as princes or governors.
Definition: 1) leader, ruler, captain, prince 1a) ruler, prince 1b) prince-overseer 1c) ruler (in other capacities) 1d) princely things
Usage: Occurs in 44 OT verses. KJV: captain, chief, excellent thing, (chief) governor, leader, noble, prince, (chief) ruler. See also: 1 Samuel 9:16; 1 Chronicles 29:22; Psalms 76:13.
הַ/בָּא֙
bôwʼ
H935
"Lebo"
Art | V-Qal
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
וְ/קִצּ֣/וֹ
qêts
H7093
"end"
Conj | N-ms | Suff
The end refers to the extremity or conclusion of something, whether in time or space. It can also mean after or at the border of something, as in the utmost end of a process.
Definition: 1) end 1a) end, at the end of (of time) 1b) end (of space)
Usage: Occurs in 62 OT verses. KJV: [phrase] after, (utmost) border, end, (in-) finite, [idiom] process. See also: Genesis 4:3; Isaiah 23:15; Psalms 39:5.
בַ/שֶּׁ֔טֶף
sheṭeph
H7858
"flood"
Prep | N-ms
This noun refers to a flood or downpour, often used to describe a powerful and overwhelming event. It can be literal, as in the story of Noah, or figurative, as in a flood of emotions or troubles. The word is used in several Old Testament books.
Definition: flood, downpour Also means: she.tseph (שֶׁצֶף "overflowing" H8241)
Usage: Occurs in 6 OT verses. KJV: flood, outrageous, overflowing. See also: Job 38:25; Daniel 9:26; Psalms 32:6.
וְ/עַד֙
ʻad
H5704
"till"
Conj | Prep
This Hebrew word means until or as far as, describing a point in time or space. It's used in the Bible to set boundaries or limits, like in Exodus when describing the Israelites' journey.
Definition: prep 1) as far as, even to, until, up to, while, as far as 1a) of space 1a1) as far as, up to, even to 1b) in combination 1b1) from...as far as, both...and (with 'min' -from) 1c) of time 1c1) even to, until, unto, till, during, end 1d) of degree 1d1) even to, to the degree of, even like conj 2) until, while, to the point that, so that even Aramaic equivalent: ad (עַד "till" H5705)
Usage: Occurs in 1128 OT verses. KJV: against, and, as, at, before, by (that), even (to), for(-asmuch as), (hither-) to, [phrase] how long, into, as long (much) as, (so) that, till, toward, until, when, while, ([phrase] as) yet. See also: Genesis 3:19; Exodus 32:20; Numbers 23:24.
קֵ֣ץ
qêts
H7093
"end"
N-ms
The end refers to the extremity or conclusion of something, whether in time or space. It can also mean after or at the border of something, as in the utmost end of a process.
Definition: 1) end 1a) end, at the end of (of time) 1b) end (of space)
Usage: Occurs in 62 OT verses. KJV: [phrase] after, (utmost) border, end, (in-) finite, [idiom] process. See also: Genesis 4:3; Isaiah 23:15; Psalms 39:5.
מִלְחָמָ֔ה
milchâmâh
H4421
"battle"
N-fs
This word means battle or war, describing a fight or conflict. It is used in the Bible to talk about wars and battles, like the ones in the book of Joshua. The KJV translates it as battle or fight.
Definition: battle, war
Usage: Occurs in 308 OT verses. KJV: battle, fight(-ing), war(-rior). See also: Genesis 14:2; 1 Samuel 30:24; 2 Chronicles 13:14.
נֶחֱרֶ֖צֶת
chârats
H2782
"to decide"
V-Niphal-Inf-c
Charats means to decide or determine something, often implying a sense of sharpness or clarity. In the Bible, it is used to describe making a decision or taking action.
Definition: 1) to cut, sharpen, decide, decree, determine, maim, move, be decisive, be mutilated 1a)(Qal) 1a1) to cut, mutilate 1a2) to sharpen 1a3) to decide 1b) (Niphal) to be decisive
Usage: Occurs in 12 OT verses. KJV: bestir self, decide, decree, determine, maim, move. See also: Exodus 11:7; Isaiah 10:22; Isaiah 10:23.
שֹׁמֵמֽוֹת
shâmêm
H8074
"be desolate"
V-Qal
The word 'shamem' means to be desolate or devastated, like a place left empty and destroyed, often used to describe the aftermath of war or disaster.
Definition: : destroyed/deserted 1) to be desolate, be appalled, stun, stupefy 1a) (Qal) 1a1) to be desolated, be deflowered, be deserted, be appalled 1a2) to be appalled, be awestruck 1b) (Niphal) 1b1) to be desolated, be made desolate 1b2) to be appalled 1c) (Polel) 1c1) to be stunned 1c2) appalling, causing horror (participle) 1c2a) horror-causer, appaller (subst) 1d) (Hiphil) 1d1) to devastate, ravage, make desolated 1d2) to appal, show horror 1e) (Hophal) to lay desolate, be desolated 1f) (Hithpolel) 1f1) to cause to be desolate 1f2) to be appalled, be astounded 1f3) to cause oneself desolation, cause oneself ruin
Usage: Occurs in 80 OT verses. KJV: make amazed, be astonied, (be an) astonish(-ment), (be, bring into, unto, lay, lie, make) desolate(-ion, places), be destitute, destroy (self), (lay, lie, make) waste, wonder. See also: Leviticus 26:22; Jeremiah 50:13; Psalms 40:16.
Study Notes — Daniel 9:26
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- Daniel 9:26 Summary
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- Matthew Poole's Commentary on Daniel 9:26
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- Sermons on Daniel 9:26
Context — Gabriel’s Prophecy of the Seventy Weeks
24Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place.
25Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress.
26Then after the sixty-two weeks the Messiah will be cut off and will have nothing. Then the people of the prince who is to come will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed.
27And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him. ”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 53:8 | By oppression and judgment He was taken away, and who can recount His descendants? For He was cut off from the land of the living; He was stricken for the transgression of My people. |
| 2 | Nahum 1:8 | But with an overwhelming flood He will make an end of Nineveh and pursue His enemies into darkness. |
| 3 | Mark 13:2 | “Do you see all these great buildings?” Jesus replied. “Not one stone here will be left on another; every one will be thrown down.” |
| 4 | Luke 24:26 | Was it not necessary for the Christ to suffer these things and then to enter His glory?” |
| 5 | John 11:51–52 | Caiaphas did not say this on his own. Instead, as high priest that year, he was prophesying that Jesus would die for the nation, and not only for the nation, but also for the scattered children of God, to gather them together into one. |
| 6 | Matthew 24:2 | “Do you see all these things?” He replied. “Truly I tell you, not one stone here will be left on another; every one will be thrown down.” |
| 7 | Mark 9:12 | He replied, “Elijah does indeed come first, and he restores all things. Why then is it written that the Son of Man must suffer many things and be rejected? |
| 8 | Luke 19:43–44 | For the days will come upon you when your enemies will barricade you and surround you and hem you in on every side. They will level you to the ground—you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of your visitation from God. ” |
| 9 | 1 Peter 2:24 | He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. “By His stripes you are healed.” |
| 10 | Galatians 3:13 | Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.” |
Daniel 9:26 Summary
[Daniel 9:26 tells us that after a certain period of time, the Messiah will be cut off and will have nothing, which is a prophecy about the death of Jesus Christ on the cross (as seen in Isaiah 53:8 and Luke 24:46). The verse also says that the people of the prince who is to come will destroy the city and the sanctuary, which is a reference to the destruction of Jerusalem and the temple by the Roman Empire in 70 AD (as prophesied by Jesus in Matthew 24:2 and Luke 21:24). The end will come like a flood, which means that God's judgment will come suddenly and decisively, and until the end there will be war and desolations, but ultimately God will bring an end to sin and establish everlasting righteousness (as seen in Revelation 20:11-15 and Isaiah 2:2-4).]
Frequently Asked Questions
Who is the Messiah that will be cut off in Daniel 9:26?
The Messiah referred to in Daniel 9:26 is Jesus Christ, who was crucified and cut off from the world, as prophesied in Isaiah 53:8 and confirmed in Luke 24:46.
What is the significance of the sixty-two weeks in Daniel 9:26?
The sixty-two weeks represent a period of time after which the Messiah will be cut off, and it is part of the larger seventy-week prophecy given to Daniel, as seen in Daniel 9:24-25, which ultimately points to the coming of Jesus Christ and the redemption of God's people.
What does it mean that the people of the prince who is to come will destroy the city and the sanctuary?
This refers to the destruction of Jerusalem and the temple by the Roman Empire in 70 AD, as prophesied by Jesus in Matthew 24:2 and Luke 21:24, and is a fulfillment of the desolations decreed in Daniel 9:26.
What is the end that will come like a flood in Daniel 9:26?
The end that will come like a flood refers to the final judgment and the ultimate triumph of God over all nations, as seen in Revelation 20:11-15 and Isaiah 2:2-4, where God will bring an end to sin and establish everlasting righteousness.
Reflection Questions
- What does it mean for the Messiah to be cut off and have nothing, and how does this relate to my own life and walk with God?
- How do I understand the concept of desolations being decreed, and what does this mean for the world and for God's people?
- What is the significance of the prince who is to come, and how does this relate to the end times and the return of Jesus Christ?
- How can I apply the prophecy of Daniel 9:26 to my own life, and what does it mean for me to be living in the midst of war and desolations?
Gill's Exposition on Daniel 9:26
And after threescore and two weeks,.... To be reckoned from the end of the seven weeks, or forty nine years, which, added to them, make four hundred and eighty three years: shall Messiah be cut off,
Jamieson-Fausset-Brown on Daniel 9:26
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be
Matthew Poole's Commentary on Daniel 9:26
After the threescore and two weeks. i.e. after the seven before, and after the sixty-two that followed them, which all make up sixty-nine, referring the angel’ s seventy weeks, which is nothing though no week more be described, because it makes up the number a round number, after the Jewish manner of calculation, and there might be some fragments in the particular reckoning to make up the sum, or it might be finished in the seventieth week, and that was enough to call it seventy weeks, . Shall Messiah be cut off; which word trk signifies cutting off, or cutting down, as a tree, . Secondly, it is used for cutting off by capital punishment, 30:33,38; whether this be by the signal hand of God, or by the magistrate, for some heinous offence, 20:17 . This foreshows that the death of Christ should be as of a condemned malefactor sentenced to death, and that justly. So did the Jews, Christ’ s executioners, proclaim that he died for blasphemy, and that he was a devilish impostor, &c. Yea, God himself charged sin upon him and the curse, . But not for himself; wl Nyaw which being abrupt, is variously rendered and read; some referring it to Christ, and some to the people: and others to both, and all with very probable conjectures, ,7 Isaiah 53:3: i.e. not to him: There was none to succour him; or that they would none of him for their Messiah; they set him at nought, and would not have him live, and therefore he would not own them for his people, but cast them off, for thus dying is expressed in short, not to be. Thus Enoch, , Joseph, , and Rachel’ s children, ,18. But our English translation seems to hit the truest sense, i.e. not for himself. He was innocent and guiltless, he died for others, not for himself, but for our sakes and for our salvation.
The people of the prince that shall come; the Romans under the conduct of Titus Vespantianus. Some will include Christ’ s people here, whom he should chiefly gather out of the Roman empire, should ruin that church, and polity, and worship. Desolations are determined; God hath decreed to destroy that place and people by the miseries and desolations of war, i.e. sword, famine, sickness, scattering. All this is signified by shomemoth: also the profaning of the temple by idols, which are called abominations that make desolate; this was done by the Greeks and Jews before, and the Romans at their siege, and after. Quest. But some will query, why the angel who was sent to comfort Daniel should insert here this tragical business of destruction and desolation, being beyond the space of seventy weeks? Answ. 1. That Daniel might be informed of the judgments of God upon that place and people, and the reasons of it, viz. their rejecting and killing Christ. 2.
Trapp's Commentary on Daniel 9:26
Daniel 9:26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.Ver. 26. And after threescore and two weeks.] See on Daniel 9:25. Within these threescore and two weeks befell the Jews many memorable things, as may be seen in Daniel 8:1-27 Daniel 11:1-45. Shall Messiah be cut off.] Excindetur, not abscindetur, cut off - that is, by wicked hands crucified and slain; not only cast out of the synagogue, and excommunicated, as that malicious Rabbi read and sensed this text. Others of the Jewish doctors, by the evidence of these words, have been compelled to confess that Messiah is already come, and that he was that Jesus whom their forefathers crucified. See for this R. Samuel’ s Epistle to R. Isaak, set down at large by Dionys. Carthus. in his commentary on this text. See also R.
Osea’ s lamentation for this inexpiable guilt of the Jewish nation, recorded by Galatinus, lib. iv. cap. 18. Polanus reporteth that he, living some time in Moravia, where he used the help of some Rabbis for the understanding of the Hebrew tongue, heard them say, that for this ninth chapter’ s sake, they acknowledged not Daniel to be authentic, and therefore read it not among the people, lest hereby they should be turned to Christ, finding out how they had been by them deceived. But not for himself,] i.e., Not for any fault of his, nor yet for any good to himself, but to mankind; whence some render these words, Et non sibi vel nihil ei, There being nothing therein for him: others, When he shall have nothing, i.e., nothing more to do at Jerusalem, but shall utterly relinquish it, and call his people out of it to Pella, &c. And the people of the prince that shall come,] i.e., Titus’ s soldiers, whose rage he himself could not repress, but they would needs burn down the temple, which he would fain have preserved, as one of the world’ s wonders. Messiah the prince had a hand in it doubtless, whence also those Roman forces are called his armies. Shall destroy the city.] That slaughter house of the saints. And the sanctuary.] That den of thieves. And the end thereof shall be with a flood,] i.e., Their extirpation shall be sudden, universal, irresistible, as was Noah’ s flood. How this was fulfilled, see Josephus, Hegesippus, Eusebius, &c. And unto the end of the war, &c.] The Romans shall have somewhat to do; but after tedious wars, they shall effect it.
Joseph.
Ellicott's Commentary on Daniel 9:26
(26) After threescore and two weeks.—These words can only mean that in the seventieth week the Anointed one shall be cut off. Observe the care with which the seventy weeks are arranged in a series of the form 7 + 62 + 1. During the period of seven weeks Jerusalem is to be rebuilt. The “troublous times” are not to be restricted to this period, but may apply to the sixty-two weeks which follow. After the end of the sixty-nine weeks Messiah is to be cut off. By “Messiah” we must understand the same person who is spoken of in Daniel 9:25. It should also be observed that the word “prince,” which is applied to Messiah in Daniel 9:25, is here used of another person—some secular prince, who stands in opposition to the Messiah. The Greek versions render “unction” instead of “anointed,” whence Jacob of Edessa explains “the cutting off” to mean “the cessation of the unction by which judgment and sovereignty were established.” The word “to cut off,” however, applies to a person more appropriately than to a thing. It is frequently used of excommunication, e.g., Exodus 30:33; Exodus 30:38, Psalms 37:9, and must not be mistaken for the word “to cut off” (Isaiah 53:8). But not for himself.—On the marginal rendering comp.
John 14:30. Literally the words mean, and He has not, but what it is that He loses is left indefinite. Taking the sense according to the context, the meaning is either that He has no more a people, or that His office of Messiah amongst His people ceases. That shall come.—These words imply coming with hostile intent, as Daniel 1:1; Daniel 11:10. Two such princes have been already mentioned (Daniel 7:23, &c., Daniel 8:23, &c.), the one being Antiochus, the other his great antitype, namely, Antichrist. Are we to identify this “prince” with either of these? Apparently not. Another typical prince is here introduced to our notice, who shall destroy the city and the sanctuary after the “cutting off” or rejection of the Messiah. But it must be noticed that the work of destruction is here attributed to the “people,” and not to the “prince.” The end thereof.—It is not clear what end or whose end is signified. According to grammatical rules, the possessive pronoun may either refer to “sanctuary, the last substantive, or to “prince,” the chief nominative in the sentence.
The use of the word “flood” (Daniel 11:22) (comp. “overflow,” Daniel 11:26) makes it, at first sight, more plausible to think of the end of a person than of a thing. (Comp. also Nahum 1:8.) But upon comparing this clause with the following, it appears that by “the end” is meant the whole issue of the invasion. This is stated to be desolation, such as is caused by a deluge. Unto the end.—That is, until the end of the seventy weeks, desolations are decreed. The words recall Isaiah 10:22-23.
Adam Clarke's Commentary on Daniel 9:26
Verse 26. And the people of the prince that shall come shall destroy the city and the sanctuary] By the "prince" Titus, the son of Vespasian, is plainly intended; and "the people of that prince" are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, הקדש hakkodesh, the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.
Cambridge Bible on Daniel 9:26
25–27. The 70 weeks are now broken up into three periods of 7, 62, and 1 week, respectively; and the events by which each of these periods is to be marked are signalized.
Barnes' Notes on Daniel 9:26
And after threescore and two weeks - After the completion of the last period of four hundred and thirty-four years.
Whedon's Commentary on Daniel 9:26
26. R.V. reads, “And after the threescore and two weeks shall the [an] anointed one be cut off.” Delitzsch and Zockler, as recent evangelical scholars generally, accept Onias III as the “anointed one” referred to here.
Sermons on Daniel 9:26
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Jude #3 - the Angels That Sinned by Chuck Missler | In this sermon, the speaker discusses a controversial passage in the Bible, specifically verse 6 of Jude. The speaker presents three views on the interpretation of this verse. The |
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The Forbidden Chapter Isa 52-53 by Jacob Prasch | In this sermon, the speaker addresses the omission of Isaiah 52 and 53, which is often referred to as the "Forbidden Chapter," from synagogue liturgy. The speaker reads from Isaiah |
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Midrash - Messiah, Son of Joseph-David by Jacob Prasch | In this sermon, Dr. Pat addresses the reasons why many Jewish people, including rabbis, struggle to accept Jesus as the Messiah. He acknowledges the history of persecution and viol |
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Demonstration 17 (Of Christ the Son of God) by Aphraates | Aphraates addresses the Jews who blaspheme the Gentiles for worshiping Jesus as the Son of God, countering their argument by explaining that righteous men like Moses were also call |
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Parable of the Pounds (Part 1) by J.C. Ryle | J.C. Ryle discusses the Parable of the Pounds, emphasizing the misunderstanding of Jesus' disciples regarding the immediate establishment of God's kingdom. He highlights their erro |
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The King of the North by John F. Walvoord | John F. Walvoord preaches about the prophetic significance of the great world conflict predicted in the Scriptures, involving a revived Roman Empire, a ten-nation confederacy, and |
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Psalms 102:16 by Chuck Smith | Chuck Smith discusses the desolation of Zion as a consequence of rejecting the Messiah, emphasizing that God scattered His people and left the land barren. However, he highlights G |