AncientWord

Footnotes

YHWH/YAHWEH/Jehovah also the LORD

Daniel 9:1 Transliteration

Aramaic
 

• bi-sh’nat – in the year-of

• achat – one (feminine, “first”)

• l’Daryavesh – to Darius

• ben-Achashverosh – son of Ahasuerus

• mi-zera ha-Medi – from the seed of the Mede

• asher – who

• hamlach – was made king (passive verb)

• ʿal – over

• malkhut Kasdim – the kingdom of the Chaldeans

Daniel 9:1 Translator Notes

🔸 bi-sh’nat achat

• Literally “in year one” – feminine form "achat" matches “sh’nat” (year) in gender.

• This sets a precise historical timestamp: likely 539–538 BCE, following Babylon’s fall.

🔸 ben-Achashverosh

• “Son of Ahasuerus” (Achashverosh is the Hebrew name for Xerxes-type rulers).

• Though not necessarily the Ahasuerus from Esther—possibly a regnal title.

🔸 mi-zera ha-Medi

• “From the seed of the Mede” – clear ethnic designation.

• Highlights the Medo-Persian identity of Darius, in line with historical layering.

🔸 hamlach

• Passive verb: “was made king.”

• Significant theological nuance: he did not seize the throne, but was appointed—perhaps by God or by Cyrus politically.

🔸 malkhut Kasdim

• “Kingdom of the Chaldeans” = Babylon.

• The Chaldean dynasty ended with Belshazzar’s fall (Daniel 5), but the name still represents the realm.

Daniel 9:2 Transliteration

Aramaic
 

• ba-shanah ha'achat – in the year the first (in the first year)

• le-malkho – of his reign

• ani Daniyyel – I, Daniel

• binoti – I understood / gave insight

• ba-sefarim – in the books / scrolls

• mispar ha-shanim – the number of the years

• asher hayah d’var-YHWH – which was the word of YHWH

• el Yirmeyah ha-navi – to Jeremiah the prophet

• le-malot le-chorvot Yerushalayim – to fill up (complete) the desolations of Jerusalem

• shiv'im shanah – seventy years

Daniel 9:2 Translator Notes

🔸 ba-sefarim – “in the books/scrolls”

• Plural, possibly indicating the scroll of Jeremiah as well as related prophetic writings (e.g. Chronicles or other exile references).

• Daniel is reading prophecy, not receiving it yet.

🔸 binoti – “I understood / gave insight”

• Active verb; Daniel isn't merely reading—he’s discerning meaning.

• His role is prophetic, yet he begins by studying earlier prophets.

🔸 d’var YHWH el Yirmeyah

• “The word of YHWH to Jeremiah” – direct appeal to Jeremiah’s prophecy, especially Jer. 25:11–12 and Jer. 29:10.

• Reflects a chain of prophetic authority: Daniel honors Jeremiah.

🔸 le-malot le-chorvot Yerushalayim

• “To complete the desolations of Jerusalem”

• Le-malot = to fill up, finish, bring to fullness (used eschatologically elsewhere)

• Le-chorvot = the desolations or ruins (plural)

🔸 shiv'im shanah – “seventy years”

• A fixed prophetic time frame, foundational for the rest of Daniel 9.

• The literal 70 years is seen by some as fulfilled between 586–516 BCE (destruction to restoration), or 605–536 BCE (deportation to decree by Cyrus).

Daniel 9:3 Transliteration

Aramaic
 

• va’et’nah – and I gave / set

• panai – my face (i.e., attention / direction)

• el-Adonai ha-Elohim – to my Lord God

• le-vaqesh – to seek

• tefillah – prayer

• ve-tachanunim – and pleas for mercy (supplications)

• be-tzom – with fasting

• ve-saq – and sackcloth

• va-efer – and ashes

Daniel 9:3 Translator Notes

🔸 va’et’nah panai el-Adonai ha-Elohim

• Literally: “I gave my face to the Lord God” – idiomatic for turning one's full attention.

• The use of Adonai (Lord) with ha-Elohim (the God) conveys reverence and majesty.

🔸 le-vaqesh tefillah ve-tachanunim

• Not simply “to pray” but “to seek prayer and mercy” – showing earnest supplication, not ritual.

• Tefillah = structured or formal prayer.

• Tachanunim = deeply emotional pleading, often implying a sense of unworthiness.

🔸 be-tzom, ve-saq, va-efer

• Classic Near Eastern mourning language: self-abasement before God.

• Fasting, sackcloth, and ashes together symbolize grief, repentance, and humility.

Daniel 9:4 Transliteration

וָאֶתְפַלְּלָה לַיהוָה אֱלֹהַי וָאָתְוַדֶּה וָאֹמְרָה אָנָּה אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ (Aramaic)

• va’etpallelah – and I prayed

• la-YHWH Elohai – to YHWH my God

• va’itvadeh – and I confessed

• va’omerah – and I said

• annah – oh now! (pleading interjection)

• Adonai – Lord

• ha-El ha-gadol ve-ha-nora – the great and the awesome God

• shomer ha-berit ve-ha-chesed – keeper of the covenant and the mercy (loyal love)

• le-ohavav – to those who love Him

• u-l’shomrei mitzvotav – and to those who keep His commandments

Daniel 9:4 Translator Notes

🔸 va’etpallelah… va’itvadeh

• These verbs are in the reflexive forms, showing personal engagement—Daniel is fully involved in this act of prayer and confession.

🔸 annah Adonai

• “Please, Lord” – a deeply respectful and urgent plea.

• Annah is an interjection of deep emotion, often used in laments or cries for help (cf. Psalm 116:4).

🔸 ha-El ha-gadol ve-ha-nora

• “The God, the great and the awesome” – these are covenantal epithets, echoing Deut. 7:21, Neh. 1:5, and reflecting YHWH’s majesty and fearsome holiness.

🔸 shomer ha-berit ve-ha-chesed

• “Keeper of the covenant and the mercy/loyal-love”

• Chesed is more than “mercy”—it’s covenant-faithfulness, steadfast love, lovingkindness.

• These attributes frame God as relational and trustworthy.

🔸 le-ohavav u-l’shomrei mitzvotav

• The blessings are for those “who love Him and keep His commandments”

• Mirrors Deut. 7:9 – an intentional reflection of the Torah’s covenantal logic.

Daniel 9:5 Transliteration

חָטָאנוּ וְעָוִינוּ וְהִרְשָׁעְנוּ וּמָרָדְנוּ וְסוֹר מִמִּצְוֺתֶיךָ וּמִמִשְׁפָּטֶיךָ׃

Transliteration (Word-for-word):

• chatanu – we have sinned

• ve-avin[u] – and we have committed iniquity

• ve-hirsha‘nu – and we have acted wickedly

• u-maradnu – and we have rebelled

• ve-sor – and turning aside

• mi-mitzvotekha – from Your commandments

• u-mi-mishpatekha – and from Your judgments / rulings

Daniel 9:5 Translator Notes

 chatanu… ve-avin[u]… ve-hirsha‘nu… u-maradnu

Daniel uses four progressive verbs of guilt:

1. Chatanu – “we sinned” (general wrongdoing or missing the mark)

2. Avinu – “we committed iniquity” (crookedness, moral distortion)

3. Hirsha‘nu – “we acted wickedly” (legal or moral corruption)

4. Maradnu – “we rebelled” (active defiance, rejecting rightful authority)

 Progression: From error → corruption → deliberate evil → rebellion

 ve-sor mi-mitzvotekha u-mi-mishpatekha

• Sor (turning aside) indicates leaving the path.

• Mitzvot = God's commandments (moral and ritual).

• Mishpatim = God's judgments or ordinances, usually referring to divine legal decisions.

Daniel admits total failure—in moral conduct, legal fidelity, and heart disposition.

Daniel 9:6 Transliteration

וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מַלְכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל־כָּל־עַם הָאָרֶץ׃

• ve-lo shama‘nu – and we did not listen

• el-‘avadekha – to Your servants

• ha-nevi’im – the prophets

• asher dibru – who spoke

• ve-shemkha – in Your name

• el-malkeinu – to our kings

• sarenu – our princes/leaders

• va-avotenu – and our fathers/ancestors

• ve-el kol-‘am ha-aretz – and to all the people of the land

Daniel 9:6 Translator Notes

lo shama‘nu – “we did not listen”

• This is deliberate refusal, not mere misunderstanding. It’s a consistent refrain in prophetic rebukes (see Isaiah 30:9–11; Jeremiah 25:4).

 ‘avadekha ha-nevi’im – “Your servants, the prophets”

• Prophets are framed as divine messengers, loyal emissaries of YHWH—not freelancers.

 dibru ve-shemkha – “who spoke in Your name”

• Their words carried divine authority; to reject them is to reject God Himself (cf. 1 Sam 8:7).

 malkeinu, sarenu, avotenu, kol-‘am ha-aretz

• Daniel confesses national guilt at all levels:

  • Kings (political leadership)

  • Princes/leaders (local or military authority)

  • Fathers (previous generations)

  • People of the land (the general population)

Daniel 9:7 Transliteration

לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחוֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמָעֲלָם אֲשֶׁר מָעֲלוּ בָךְ׃

• lekha Adonai – To You, Lord

• ha-tzedakah – [is] the righteousness

• ve-lanu boshet ha-panim – and to us [is] shame of face (disgrace)

• ka-yom ha-zeh – as [on] this day (up to today)

• le-ish Yehudah – to the man of Judah

• u-le-yoshvei Yerushalayim – and to the inhabitants of Jerusalem

• u-le-kol Yisrael – and to all Israel

• ha-kerovim ve-ha-rechokim – the near and the far

• be-khol ha-aratzot – in all the lands

• asher hidakhta otam sham – where You have driven them there

• be-ma‘alam – in their unfaithfulness

• asher ma‘alu vakh – which they have acted unfaithfully against You

Daniel 9:7 Translator Notes

lekha Adonai ha-tzedakah… ve-lanu boshet ha-panim

• Tzedakah implies righteousness or moral rightness, especially in covenantal context—God has done no wrong.

• Boshet ha-panim is a striking idiom: “shame of face” = utter disgrace and humiliation, both emotional and public.

 ka-yom ha-zeh

• Literally “as this day,” suggesting that even now in exile, they still deserve this shame.

 ha-kerovim ve-ha-rechokim… be-khol ha-aratzot

• Daniel includes all of Israel, even the diaspora—those scattered “far and near,” showing national solidarity in sin and judgment.

 be-ma‘alam asher ma‘alu vakh

• Root: מעל (ma‘al) = to act treacherously or unfaithfully, especially against a covenant partner (used of spiritual adultery or breach of trust).

• This phrase is intensely covenantal—they betrayed YHWH’s trust.

Daniel 9:8 Transliteration

יְהוָה לָנוּ בֹּשֶׁת הַפָּנִים לְמַלְכֵינוּ לְשָׂרֵינוּ וְלַאֲבֹתֵינוּ אֲשֶׁר חָטָאנוּ לָךְ׃

• YHWH – Yahweh

• lanu – to us

• boshet ha-panim – shame of face (humiliation)

• le-malkeinu – to our kings

• le-sarenu – to our princes/leaders

• ve-la-avotenu – and to our fathers

• asher chatanu lakh – because we have sinned against You

Daniel 9:8 Translator Notes

boshet ha-panim – “shame of face”

• Same phrase as in v7, but now personalized and applied to specific leadership roles.

• Not just individual regret, but visible disgrace before the nations and before God.

 le-malkeinu, le-sarenu, ve-la-avotenu

• The confession expands beyond just “the people” to include:

  • Kings (those entrusted with covenantal leadership—e.g., Davidic line)

  • Princes or officials (administrative/military/governmental leadership)

  • Fathers (ancestral leaders or previous generations who bore responsibility)

Daniel presents a full spectrum of guilt—top-down accountability.

 asher chatanu lakh – “because we have sinned against You”

• The ultimate offense is not against Babylon, or against the land—it is a sin directly against God.

• Daniel insists that this shame is not circumstantial, but justified by guilt.

Daniel 9:9 Transliteration

לַאדֹנָי אֱלֹהֵינוּ הָרַחֲמִים וְהַסְּלִחוֹת כִּי מָרַדְנוּ בוֹ׃

• la-Adonai Eloheinu – To the Lord our God

• ha-raḥamim – [are] the compassions/mercies

• ve-ha-selichot – and the forgivenesses (pardons)

• ki maradnu bo – because we have rebelled against Him

Daniel 9:9 Translator Notes

la-Adonai Eloheinu – “To the Lord our God”

• Emphasizes personal covenantal relationship: “our God,” not a distant deity.

 ha-raḥamim – “the mercies/compassions”

• From the root ר-ח-ם (r-ḥ-m), related to womb (reḥem)—thus evokes tender, motherly compassion.

• It implies deep, visceral mercy, not cold tolerance.

 ve-ha-selichot – “and the pardons/forgivenesses”

• Plural form (selichot) adds intensity or completeness: not a one-time pardon, but abundant readiness to forgive.

• Later echoed in Jewish Selichot prayers before Yom Kippur.

 ki maradnu bo – “for we have rebelled against Him”

• Maradnu is a strong term—not merely sinning, but open defiance, revolt against rightful authority.

• Continues the tone of unflinching honesty about Israel’s guilt.

Daniel 9:10 Transliteration

וְלֹא שָׁמַעְנוּ בְּקֹול יְהוָה אֱלֹהֵינוּ לָלֶכֶת בְּתוֹרֹתָיו אֲשֶׁר נָתַן לְפָנֵינוּ בְּיַד עֲבָדָיו הַנְּבִיאִים׃

• ve-lo shama‘nu – and we did not obey/listen

• be-qol YHWH Eloheinu – to the voice of Yahweh our God

• la-lekhet – to walk

• be-torotav – in His laws/instructions

• asher natan lefanenu – which He set before us

• be-yad avadav ha-nevi’im – by the hand of His servants the prophets

Daniel 9:10 Translator Notes

shama‘nu be-qol YHWH Eloheinu – “we did not listen to the voice of YHWH our God”

• “Listen” (shama‘) here implies obedient hearing, not just audible reception.

• This is a common biblical phrase referring to covenantal faithfulness (cf. Deut 6:4).

 la-lekhet be-torotav – “to walk in His laws”

• “To walk” is an idiom for daily conduct or lifestyle.

• Torotav (plural of Torah) refers not just to Mosaic law, but to God’s revealed instructions broadly.

 natan lefanenu be-yad avadav ha-nevi’im – “He gave before us by the hand of His servants the prophets”

• God's will was made clear, not hidden.

• “By the hand of” is an idiom meaning through the agency of.

• The prophets are described as His servants, highlighting their faithfulness in contrast to Israel’s rebellion

Daniel 9:11 Transliteration

כָּל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבוּעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד הָאֱלֹהִים כִּי חָטָאנוּ לֹו׃

• kol-Yisra’el – all Israel

• ‘avru et-Toratekha – have transgressed Your Torah

• ve-sor – and turned aside

• levilti shemoa‘ be-qolekha – so as not to obey Your voice

• va-tittakh ‘aleinu – and was poured out upon us

• ha-alah ve-ha-shvu‘ah – the curse and the oath

• asher ketuvah be-Torat Mosheh – that is written in the Torah of Moses

• ‘eved ha-Elohim – servant of God

• ki chatanu lo – because we sinned against Him

Daniel 9:11 Translator Notes

🔸 kol-Yisra’el ‘avru et-Toratekha – “All Israel has transgressed Your Torah”

• ‘Avru literally means “passed over” or “crossed”—used here in the sense of violating a law or boundary.

• It is collective guilt—this is national rebellion, not just individual sin.

🔸 ve-sor levilti shemoa‘ – “and turned aside so as not to obey”

• Sor means to turn away, to deviate—willful disobedience.

• Levilti shemoa‘ is a negative infinitive construct: “with the purpose of not listening.”

🔸 va-tittakh ‘aleinu ha-alah ve-ha-shvu‘ah – “and the curse and the oath were poured out upon us”

• Tittakh (root: נתך) means poured out like liquid—evoking imagery of judgment overflowing or raining down.

• Ha-alah = the curse (as in Deuteronomy 28 and Leviticus 26)

• Ha-shvu‘ah = the sworn oath (covenant sanctions)

• Together, these refer to covenant consequences written long before exile happened.

🔸 asher ketuvah be-Torat Mosheh ‘eved ha-Elohim – “that is written in the Torah of Moses, servant of God”

• Daniel affirms that the judgment is not arbitrary—it was scripted in Torah, as a covenant warning.

• Moses is called servant of God, emphasizing the authority of his writings.

🔸 ki chatanu lo – “for we sinned against Him”

• This summary clause drives the point home: the curse came not because God failed, but because we sinned.

Daniel 9:12 Transliteration

וַיָּקֶם אֶת־דְּבָרָיו אֲשֶׁר דִּבֶּר עָלֵינוּ וְעַל שֹׁפְטֵינוּ אֲשֶׁר שָׁפְטוּנוּ לְהָבִיא עָלֵינוּ רָעָה גְּדוֹלָה אֲשֶׁר לֹא נַעֲשְׂתָה תַחַת כָּל־הַשָּׁמַיִם 

כַּאֲשֶׁר נַעֲשָׂה בִירוּשָׁלָ‍ִם׃

• va-yaqem et-devarav – and He has confirmed His words

• asher dibber aleinu – which He spoke against us

• ve-‘al shofetenu – and against our judges

• asher shaftunu – who judged us

• le-havi ‘aleinu ra‘ah gedolah – to bring upon us great calamity

• asher lo na‘as'tah – which has not been done

• taḥat kol ha-shamayim – under all the heavens

• ka’asher na‘asah bi-Yerushalayim – as it has been done in Jerusalem

Daniel 9:12 Translator Notes

🔸 va-yaqem et-devarav – “And He has confirmed His words”

• Yaqem (from qum, "to rise, stand") here means to establish or make good on.

• It stresses that God was not idle—He acted to fulfill His covenantal warnings.

🔸 asher dibber aleinu ve-‘al shofetenu – “which He spoke against us and against our judges”

• Judges were leaders and authorities, not merely legal officials.

• Both the people and their leadership came under God’s declared judgment.

🔸 le-havi ‘aleinu ra‘ah gedolah – “to bring upon us great calamity”

• Ra‘ah = evil, disaster, calamity (contextually judgment, not moral evil).

• Gedolah intensifies the scale—immense destruction.

🔸 asher lo na‘as'tah taḥat kol ha-shamayim – “which has not been done under all the heavens”

• A phrase of global comparison—the destruction of Jerusalem was unparalleled at the time.

🔸 ka’asher na‘asah bi-Yerushalayim – “as what was done in Jerusalem”

• Confirms that this was not metaphorical—Daniel refers to the literal destruction of Jerusalem in 586 BCE.

Daniel 9:13 Transliteration

🔸 ka’asher katuv be-Torat Mosheh – “Just as it is written in the Torah of Moses”

• Refers explicitly to Deuteronomy 28–32 and Leviticus 26, where curses for disobedience are detailed.

• Daniel sees current events as covenantal, not coincidental.

🔸 et kol-ha-ra‘ah ha-zot ba’ah aleinu – “all this calamity has come upon us”

• The phrase uses the demonstrative ha-zot ("this") to stress that the current disaster was exactly what was warned.

• Ra‘ah again implies judgment or disaster, not moral evil.

🔸 ve-lo chillinu et-penei YHWH Eloheinu – “and we did not appease the face of Yahweh our God”

• Chillinu (from ḥalah) means to seek favor, to plead, or to soften.

• “Face of YHWH” is a Hebrew idiom meaning His presence or favor.

• Even after judgment, there was no national repentance—no effort to regain God's favor.

🔸 la-shuv me-‘avonenu – “to turn from our iniquities”

• Shuv = to return, repent.

• ‘Avon = iniquity, guilt, moral perversion.

🔸 u-lehaskil ba'amittekha – “and to gain insight into Your truth”

• Lehaskil = to act with understanding, to become wise.

• Amittecha = Your truth, firmness, faithfulness.

• It implies not only moral repentance but intellectual and spiritual alignment with God's perspective.

Daniel 9:13 Translator Notes

🔸 va-yaqem et-devarav – “And He has confirmed His words”

• Yaqem (from qum, "to rise, stand") here means to establish or make good on.

• It stresses that God was not idle—He acted to fulfill His covenantal warnings.

🔸 asher dibber aleinu ve-‘al shofetenu – “which He spoke against us and against our judges”

• Judges were leaders and authorities, not merely legal officials.

• Both the people and their leadership came under God’s declared judgment.

🔸 le-havi ‘aleinu ra‘ah gedolah – “to bring upon us great calamity”

• Ra‘ah = evil, disaster, calamity (contextually judgment, not moral evil).

• Gedolah intensifies the scale—immense destruction.

🔸 asher lo na‘as'tah taḥat kol ha-shamayim – “which has not been done under all the heavens”

• A phrase of global comparison—the destruction of Jerusalem was unparalleled at the time.

🔸 ka’asher na‘asah bi-Yerushalayim – “as what was done in Jerusalem”

• Confirms that this was not metaphorical—Daniel refers to the literal destruction of Jerusalem in 586 BCE.

Yahweh als the LORD

Daniel 9:14 Transliteration

וַיִּשְׁקֹד יְהוָה עַל־הָרָעָה וַיְבִאֶהָ עָלֵינוּ כִּי צַדִּיק יְהוָה אֱלֹהֵינוּ עַל כָּל־מַעֲשָׂיו אֲשֶׁר עָשָׂה וְלֹא שָׁמַעְנוּ בְּקֹלוֹ׃

• va-yishqod YHWH – and Yahweh kept watch

• ‘al ha-ra‘ah – over the evil (disaster)

• va-yevi’eha ‘aleinu – and He brought it upon us

• ki tzaddiq YHWH Eloheinu – for righteous is Yahweh our God

• ‘al kol-ma‘asav asher ‘asah – in all His works that He has done

• ve-lo shamanu beqolo – and we did not listen to His voice

Daniel 9:14 Translator Notes

This verse makes it undeniably clear:

• The judgment of Jerusalem was not arbitrary, nor simply political.

• Yahweh orchestrated it, and He was right to do so.

• The tragedy lay not in God’s justice, but in Israel’s continued deafness.

Daniel balances God’s justice and Israel’s sin: God was righteous; we were disobedient.

This verse also connects to Jeremiah 1:12, where God says “I am watching over My word to perform it.” The same verb (shaqad) appears here—Daniel is likely echoing Jeremiah’s prophetic framing.

Daniel 9:15 Transliteration

וְעַתָּה אֲדֹנָי אֱלֹהֵינוּ אֲשֶׁר הוֹצֵאתָ אֶת־עַמְּךָ מֵאֶרֶץ מִצְרַיִם בְּיָד חֲזָקָה וַתַּעַשׂ לְךָ שֵׁם כַּיּוֹם הַזֶּה חָטָאנוּ רָשָׁעְנוּ׃

• ve-‘attah Adonai Eloheinu – and now, Lord our God

• asher hotzeita et-‘ammecha – who brought out Your people

• me’eretz Mitzrayim – from the land of Egypt

• beyad ḥazaqah – with a strong hand

• va-ta‘as lekha shem – and made for Yourself a name

• ka-yom hazeh – as [it is] this day

• ḥata’nu – we have sinned

• rasha‘nu – we have acted wickedly

Daniel 9:15 Translator Notes

🔸 ve-‘attah – “and now”

• Marks a shift in the tone from confession to petition.

🔸 Adonai Eloheinu – “O Lord our God”

• “Adonai” = Master; “Eloheinu” = our God.

• This combination stresses covenant authority.

🔸 asher hotzeita et-‘ammecha me’eretz Mitzrayim – “who brought out Your people from the land of Egypt”

• Refers to Exodus 6:6–7, Deuteronomy 4:34, etc.

• Exodus is Israel’s foundational redemption—a basis for hope that God can deliver again.

🔸 beyad ḥazaqah – “with a strong hand”

• Standard biblical phrase indicating miraculous, sovereign power.

🔸 va-ta‘as lekha shem ka-yom hazeh – “and made for Yourself a name as [it is] this day”

• Shem (“name”) = reputation, renown, glory.

• Refers to God's international fame from the Exodus story (cf. Joshua 2:10).

🔸 ḥata’nu, rasha‘nu – “we have sinned, we have acted wickedly”

• Double confession echoes earlier verses, reinforcing guilt despite God's glory.

• ḥata’nu = missing the mark; rasha‘nu = being morally corrupt/wicked.

Daniel 9:16 Transliteration

אֲדֹנָי כְּכָל־צִדְקֹתֶךָ יָשָׁב נָא אַפְּךָ וַחֲמָתְךָ מֵעִירְךָ יְרוּשָׁלַ‍ִם הַר קָדְשֶׁךָ כִּי בְחַטֹּאותֵינוּ וּבַעֲו‍ֹנֹת אֲבֹתֵינוּ יְרוּשָׁלַ‍ִם וְעַמְּךָ לְחֶרְפָּה 
לְכֹל סְבִיבֹתֵינוּ׃

• Adonai – Lord

• ke-kol tsidkotekha – according to all Your righteousness

• yashav-na – let turn away, please

• appkha ve-chamatkha – Your anger and Your wrath

• me-‘irekha Yerushalayim – from Your city Jerusalem

• har kodshekha – Your holy mountain

• ki ve-ḥatto’teinu – because of our sins

• u-va‘avonot avotenu – and the iniquities of our fathers

• Yerushalayim ve-‘ammecha – Jerusalem and Your people

• le-ḥerpa le-khol sevivoteinu – are a reproach to all around us

Daniel 9:16 Translator Notes

🔸 ke-kol tsidkotekha – “according to all Your righteousness”

• Not an appeal to God’s justice but to His covenant faithfulness and saving righteousness (cf. Psalm 31:1).

• Righteousness here = God’s proven loyalty to His promises.

🔸 yashav-na appkha ve-chamatkha – “please turn away Your anger and wrath”

• na = plea particle ("please" or "now").

• A strong, respectful request for divine relenting.

• Anger (אַף, af) and wrath (חֵמָה, chemah) are common prophetic terms for God’s judgment.

🔸 me-‘irekha Yerushalayim har kodshekha – “from Your city Jerusalem, Your holy mountain”

• Double emphasis on Jerusalem: political (city) and religious (temple mount).

• Daniel reminds God: this is Your city and mountain.

🔸 ki ve-ḥatto’teinu u-va‘avonot avotenu – “because of our sins and the iniquities of our fathers”

• Confession includes both generations—past and present.

• ḥatta’ot = failures; avonot = twisted/corrupt behavior.

🔸 le-ḥerpa le-khol sevivoteinu – “a reproach to all around us”

• Ḥerpa = shame, scorn, public dishonor.

• Echoes themes in Lamentations: Jerusalem, once exalted, now mocked.

Daniel 9:17 Transliteration

וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל תְּפִלַּת עַבְדְּךָ וְאֶל תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ אֶל מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃

• ve‘attah – and now

• shema Eloheinu – hear, our God

• el tefillat avdekha – to the prayer of Your servant

• ve’el tachanunav – and to his supplications

• veha’er paneikha – and cause to shine Your face

• el mikdashkha ha-shamem – upon Your desolated sanctuary

• lema‘an Adonai – for the sake of the Lord

Daniel 9:17 Translator Notes

🔸 shema Eloheinu el tefillat avdekha ve’el tachanunav – “hear, our God, the prayer of Your servant and his supplications”

• Shema = hear (deeply, attentively), not just audibly.

• Tefillah = formal prayer; tachanunim = humble pleas/entreaties, often emotional.

• Daniel shifts from corporate confession to personal intercession.

🔸 veha’er paneikha – “cause Your face to shine”

• A biblical idiom meaning: show favor, be gracious, act in blessing.

• Alludes to the Aaronic blessing (Numbers 6:25): “The Lord make His face shine upon you...”

• Here, it’s covenantal favor that Daniel seeks, not silence.

🔸 el mikdashkha ha-shamem – “upon Your sanctuary that is desolate”

• Mikdash = sanctuary/temple.

• Ha-shamem = utterly desolate, devastated.

• Though the Temple was destroyed in 586 BCE, Daniel still sees it as God’s possession and central to His name.

🔸 lema‘an Adonai – “for the sake of the Lord”

• Profound: Daniel is not asking for mercy based on Israel's need, but on God's name and reputation.

• "Adonai" here likely used in reverence, replacing the Tetragrammaton (YHWH).

Daniel 9:18 Transliteration

הַטֵּה אֱלֹהַי אָזְנְךָ וּשְׁמָע פְּקַח עֵינֶיךָ וּרְאֵה שׁמְֹמוֹתֵינוּ וְהָעִיר אֲשֶׁר נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּלִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל רַחֲמֶיךָ הָרַבִּים.

• hatteh Elohai ozn'kha – incline, my God, Your ear

• u'shema – and hear

• peqach einekha – open Your eyes

• u're'eh – and see

• shemomotenu – our desolations

• veha‘ir asher niqra shimkha aleiha – and the city upon which is called Your Name

• ki lo al tsidqotenu – for not on our righteousnesses

• anachnu mappilim tachanuneinu lefanekha – we are casting our pleas before You

• ki al rachamekha harabbim – but upon Your great compassions

Daniel 9:18 Translator Notes

🔸 hatteh… u’shema… peqach einekha u’re’eh – “incline… and hear… open… and see”

• A four-fold poetic plea: Daniel appeals to God’s full attention—ears and eyes.

• The verbs are imperatives, yet humble: heartfelt pleading, not demanding.

• Echoes Solomon’s temple prayer (1 Kings 8:28–30).

🔸 shemomotenu veha‘ir asher niqra shimkha aleiha – “our desolations and the city upon which Your Name is called”

• Shemomotenu = plural of shamem (to be desolate, laid waste).

• The phrase “city upon which Your Name is called” means: the city claimed by God, i.e., Jerusalem (see Jer 25:29, Jer 7:10–14).

🔸 lo al tsidqotenu… ki al rachamekha harabbim – “not on our righteousnesses… but on Your great compassions”

• Tsidqotenu is plural—Daniel denies any collective or personal merit.

• Rachamekha harabbim – “Your many/abundant mercies” (plural and intensified)—the only foundation of his request.

• Profound theological point: no merit theology—only grace-based appeal.

Daniel 9:19 Transliteration

אֲדֹנָי שְׁמָעָה אֲדֹנָי סְלָחָה אֲדֹנָי הַקְשִׁיבָה וַעֲשֵׂה אַל-תְּאַחַר לְמַעַנְךָ אֱלֹהַי כִּי-שִׁמְךָ נִקְרָא עַל-עִירְךָ וְעַל-עַמֶּךָ.

• Adonai shema‘ah – Lord, hear!

• Adonai selachah – Lord, forgive!

• Adonai haqshivah – Lord, give ear (attend)!

• va‘aseh – and act!

• al-te’achar – do not delay!

• lema‘anka Elohai – for Your own sake, my God

• ki shimkha niqra al-‘irekha ve‘al-‘ammekha – for Your Name is called upon Your city and upon Your people

Daniel 9:19 Translator Notes

🔸 Adonai shema‘ah… selachah… haqshivah… va‘aseh

This is an intense sequence of imperatives—urgent, emotional, pleading:

• שְׁמָעָה (shema‘ah) – hear attentively

• סְלָחָה (selachah) – forgive, pardon

• הַקְשִׁיבָה (haqshivah) – give full attention, attend closely

• וַעֲשֵׂה (va‘aseh) – act, do something (strong plea for divine intervention)

Daniel piles these together in a poetic, almost breathless cry.

🔸 אַל-תְּאַחַר (al-te’achar) – “do not delay”

• Urgency of exile’s duration. Time has fulfilled (v2), and Daniel prays, “Let it be now!”

🔸 לְמַעַנְךָ (lema‘anka) – “for Your sake”

• The third time Daniel appeals to God’s own reputation (vv 15, 17, 18).

• Daniel is saying, in effect: “This is Your city, Your people, Your Name—act to uphold Your honor!”

🔸 כִּי שִׁמְךָ נִקְרָא עַל-עִירְךָ וְעַל-עַמֶּךָ

• Shimkha niqra al… = “Your name is called upon…”

• A biblical idiom meaning covenantal identity or belonging. Just as God says of the Temple and Jerusalem: “My Name shall dwell there” (cf. 1 Kings 9:3).

• This verse makes it clear: the city and the people bear God's covenantal imprint.

YHWH also the LORD/Jehovah

Daniel 9:20 Transliteration

וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וַחֲטַאת עַמִּי יִשְׂרָאֵל וּמַפִּיל אֶת-תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל-הַר קֹדֶשׁ אֱלֹהָי.

• ve‘od ani – and still I

• medabber – speaking

• u'mitpalel – and praying

• u'mitvadeh – and confessing

• chatati – my sin

• vachatat ‘ammi Yisra’el – and the sin of my people Israel

• u’mappil et-t’chinati – and casting my plea

• lifnei YHWH Elohai – before YHWH my God

• ‘al har qodesh Elohai – upon the holy mountain of my God

Daniel 9:20 Translator Notes

🔸 וְעוֹד אֲנִי (ve‘od ani) – “And still I…”

• The Hebrew ve‘od implies that Daniel is still in the act of praying.

• God’s response is so swift, it comes before Daniel finishes.

🔸 מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה

• A triple progression:

  • medabber – speaking

  • mitpalel – praying

  • mitvadeh – confessing

• Intensifies Daniel’s humility and repentance.

🔸 חַטָּאתִי וַחֲטַאת עַמִּי יִשְׂרָאֵל – “my sin and the sin of my people Israel”

• Daniel includes himself personally, though he is described elsewhere as righteous (cf. Ezek. 14:14).

• Mirrors the tone of Ezra 9 and Nehemiah 1.

🔸 וּמַפִּיל אֶת-תְּחִנָּתִי – “and casting my plea”

• mappil = “to cause to fall” — a visual metaphor of throwing oneself down in desperation.

• Ties to tachanun (supplication), conveying deep pleading.

🔸 עַל-הַר קֹדֶשׁ אֱלֹהָי – “concerning the holy mountain of my God”

• Refers to Mount Zion, the location of the Temple.

• The prayer is not just for the people—but also for the place where God chose to dwell.

YHWH also the LORD/Jehovah

Daniel 9:21 Transliteration

וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת עָרֶב׃

• ve‘od ani medabber battefillah – and while I was still speaking in the prayer

• veha’ish Gavri’el – and the man Gabriel

• asher ra’iti bachazon battechillah – whom I had seen in the vision at the beginning

• mu‘af biya‘af – being caused to fly swiftly

• noge‘a elai – touched me

• ke‘et minchat ‘erev – about the time of the evening offering

Daniel 9:21 Translator Notes

🔸 הָאִישׁ גַּבְרִיאֵל (ha’ish Gavri’el) – “the man Gabriel”

• Called “man” here (ish) though he is clearly a divine messenger (angel). Hebrew often uses ish to emphasize appearance or function—Gabriel appears in human form.

• Same Gabriel from Daniel 8:16, now returning to complete the explanation.

🔸 בֶחָזוֹן בַּתְּחִלָּה (bachazon battechillah) – “in the vision at the beginning”

• Refers to Daniel’s earlier vision of the ram and goat (Daniel 8). Gabriel was the interpreter there as well.

🔸 מוּעָף בִּיעָף (mu‘af biya‘af) – “being caused to fly in flight / flying swiftly”

• Dual emphasis:

  • mu‘af = being made to fly (passive participle),

  • biya‘af = in flight, swiftly.

• Suggests urgency and heavenly speed—Gabriel is dispatched with haste from heaven in response to prayer.

🔸 נֹגֵעַ אֵלַי (noge‘a elai) – “touched me”

• Often associated with divine encounter or strengthening (cf. Daniel 10:10, Isaiah 6:7).

• Symbolizes Gabriel's direct connection and commissioning of Daniel.

🔸 כְּעֵת מִנְחַת עָרֶב (ke‘et minchat ‘erev) – “about the time of the evening offering”

• The mincha (grain offering) was traditionally offered around 3 p.m., even though the Temple was destroyed by this time.

• Daniel, in exile, still reckons time by the Temple schedule—a profound sign of his devotion and longing for Jerusalem’s restoration.

Daniel 9:22 Transliteration

וַיָּבֵן וַיְדַבֵּר עִמִּי וַיֹּאמֶר דָּנִיֵּאל עַתָּה יָצָאתִי לְהַשְׂכִּילְךָ בִּינָה׃

• vayyaven – and he gave understanding / caused to understand

• vayyedabber ‘immi – and he spoke with me

• vayomer – and he said

• Daniyyel – Daniel

• ‘attah – now

• yatza’ti – I came out / I have gone forth

• lehas’kilkha – to make you wise / to give you insight

• vinah – understanding

Daniel 9:22 Translator Notes

🔸 וַיָּבֵן (vayyaven) – “and he gave understanding”

• From the root בין (bin) — to discern or understand.

• Gabriel’s presence is not just to deliver a message, but to enable understanding.

• Could also be rendered passively as “and understanding was given.”

🔸 וַיְדַבֵּר עִמִּי (vayyedabber ‘immi) – “and he spoke with me”

• ‘Immi (“with me”) suggests relational dialogue, not just one-way declaration.

🔸 עַתָּה יָצָאתִי (‘attah yatza’ti) – “now I have gone out”

• Gabriel is freshly dispatched from God’s presence—underscoring urgency and divine timing.

• The word “now” (‘attah) sets a sharp moment of divine intervention in time.

🔸 לְהַשְׂכִּילְךָ בִּינָה (lehas’kilkha vinah) – “to make you wise in understanding”

• Has’kil and binah are two different Hebrew words for insight.

  • Has’kil = act wisely, gain wisdom that leads to right action.

  • Binah = analytical understanding, discernment.

• The pairing emphasizes both mental grasp and spiritual perception.

Together, Gabriel is saying: “I’ve come to give you wisdom and deep understanding—not just knowledge, but clarity and divine perspective.”

Daniel 9:23 Transliteration

בְּתְחִלַּת תַּחֲנוּנֶיךָ יָצָא דָבָר וַאֲנִי בָאתִי לְהַגִּיד כִּי חָמוּדוֹת אַתָּה וּבִין בַּדָּבָר וַהֲבֵן בַּמַּרְאֶה׃

• betchillat tachanuneikha – at the beginning of your supplications

• yatza davar – a word went out

• va’ani vati lehaggid – and I have come to declare (it)

• ki chamudot attah – for you are greatly beloved

• uvin baddavar – and understand the word

• vahavein bammar’eh – and understand the vision

Daniel 9:23 Translator Notes

🔸 בְּתְחִלַּת תַּחֲנוּנֶיךָ (betchillat tachanuneikha) – “at the beginning of your supplications”

• Emphasizes how fast God responded—Gabriel was dispatched immediately.

• Tachanunim comes from the root חנן (chanan) = mercy, favor, supplication.

🔸 יָצָא דָבָר (yatza davar) – “a word went out”

• “Word” (davar) in Hebrew implies both speech and decree—this is a divine verdict or message from the heavenly court.

• “Went out” (yatza)—as in being dispatched from God's throne.

🔸 וַאֲנִי בָאתִי לְהַגִּיד (va’ani vati lehaggid) – “and I have come to declare it”

• Lehaggid is from the root נ-ג-ד (nagad)—to proclaim, report, make known.

• Gabriel is functioning as a heavenly herald, not just a messenger.

🔸 כִּי חָמוּדוֹת אַתָּה (ki chamudot attah) – “for you are precious” or “greatly beloved”

• Chamudot = desirable, precious, deeply valued.

• Daniel is singled out here as a man deeply loved by heaven.

• Only a few others receive such language (cf. also Daniel 10:11, 10:19).

🔸 וּבִין בַּדָּבָר (uvin baddavar) – “and understand the word”

• Bin = understand, discern. The word (davar) is the divine revelation just dispatched.

🔸 וַהֲבֵן בַּמַּרְאֶה (vahavein bammar’eh) – “and understand the vision”

• Mar’eh = vision, appearance. May refer forward to the upcoming prophecy of the Seventy Weeks.

• Daniel is expected to grasp both the verbal and the visual elements of what is to come.

Daniel 9:24 Transliteration

שׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא־הַפֶּשַׁע וְלַחְתֹּם חֲטָאוֹת וּלְכַפֵּר עָוֹן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃

• shavu‘im shiv‘im – weeks seventy

• nechtakh – are decreed / are cut off

• ‘al ‘ammecha – upon your people

• ve‘al ‘ir kodshekha – and upon your holy city

• lekhalle ha-pesha – to restrain the transgression

• velachtom chatta’ot – and to seal sins

• ulekapper ‘avon – and to atone for iniquity

• ulehavi tzedek ‘olamim – and to bring everlasting righteousness

• velachtom chazon venevi – and to seal vision and prophet

• velimshoach kodesh kodashim – and to anoint a holy of holies

Daniel 9:24 Translator Notes

🔸 שׁבֻעִים שִׁבְעִים (shavu‘im shiv‘im) – “seventy weeks”

• “Weeks” (שבועים shavu‘im) literally means “sevens” — not necessarily of days.

• Most interpret this as seventy sevens of years = 490 years.

• The plural pattern mirrors Leviticus 25 (weeks of years in jubilee cycles).

• It frames a divine calendar rather than a human one.

🔸 נֶחְתַּךְ (nechtakh) – “are decreed” / “are cut off”

• From ch-t-kh, meaning “cut,” often used of determining a specific segment from a larger whole.

• Implies these 490 years are set apart from all time for a specific divine purpose.

🔸 עַמְּךָ וְעַל עִיר קָדְשֶׁךָ (‘ammecha ve‘al ‘ir kodshekha) – “your people and your holy city”

• Your people = Israel

• Your holy city = Jerusalem

• The prophecy is explicitly Jewish-focused. Gentile nations are not the focus of this verse.

🔸 לְכַלֵּא־הַפֶּשַׁע (lekhallé ha-pesha) – “to restrain the transgression”

• Kalla can mean to restrain, finish, or shut up.

• Pesha = willful rebellion or revolt.

• Could mean “to bring rebellion to a close” — end of Israel’s covenant breach.

🔸 לַחְתֹּם חֲטָאוֹת (lachtom chatta’ot) – “to seal sins”

• Chatta’ot = habitual sins or sin offerings.

• Lachtom = to seal, to complete. Possibly to bring sin under final judgment or closure.

🔸 לְכַפֵּר עָוֹן (lekapper ‘avon) – “to atone for iniquity”

• Kapper = atone, cover over

• ‘Avon = guilt, moral crookedness

• Strong allusion to Yom Kippur themes of substitutionary atonement.

🔸 לְהָבִיא צֶדֶק עֹלָמִים (lehavi tzedek ‘olamim) – “to bring everlasting righteousness”

• Tzedek ‘olamim = a permanent, divine righteousness

• Could imply the Messianic kingdom, New Covenant reality, or end-time justification.

🔸 לַחְתֹּם חָזוֹן וְנָבִיא (lachtom chazon venevi) – “to seal vision and prophet”

• Seal = could mean confirm, fulfill, or close

• Refers either to:

  • fulfillment of all prophecy, or

  • end of the prophetic age (as in 1 Maccabees 9:27 and Rabbinic tradition)

🔸 לִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים (limshoach kodesh kodashim) – “to anoint a holy of holies”

• This phrase is used:

  • In Exodus/Leviticus for the Most Holy Place in the temple

  • Or symbolically of a most holy person (Messiah or High Priest)

• Options:

  • Anointing of the rebuilt temple

  • Anointing of the Messiah (Jesus)

  • Anointing of a heavenly sanctuary (cf. Hebrews 9)

Daniel 9:25 Transliteration

וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וּלְבְנוֹת יְרוּשָׁלַ͏ִם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצֹוק הָעִתִּים׃

• v'teida ve-taskel – and you will know and understand

• min-motza davar – from the going forth of the word

• lehashiv u-livnot Yerushalayim – to restore and to build Jerusalem

• ‘ad mashiach nagid – until an anointed one, a prince

• shavu‘im shiv‘ah – seven weeks

• veshavu‘im shishim u’shenayim – and sixty and two weeks

• tashuv venivnetah – it will return and will be built

• rechov vecharutz – street and trench (or plaza and moat)

• u'vetzok ha‘ittim – and in distress of the times

Daniel 9:25 Translator Notes

🔸 וְתֵדַע וְתַשְׂכֵּל (v'teida ve-taskel) – "know and understand"

A call for deliberate, careful attention to the timeline about to be revealed.

🔸 מִן־מֹצָא דָבָר (min motza davar) – “from the going forth of the word”

Refers to a decree or command to rebuild Jerusalem.
Options debated by scholars:

• 538 BCE – Cyrus' decree (Ezra 1)

• 457 BCE – Artaxerxes' decree to Ezra (Ezra 7)

• 444 BCE – Nehemiah's mission to rebuild walls (Nehemiah 2)

The choice affects how one maps the 70 weeks.

🔸 לְהָשִׁיב וּלְבְנוֹת יְרוּשָׁלַ͏ִם (lehashiv u-livnot Yerushalayim) – “to restore and build Jerusalem”

The focus is not just the Temple (as in Ezra), but the city itself, including streets and defenses.

🔸 עַד מָשִׁיחַ נָגִיד (‘ad mashiach nagid) – “until an anointed one, a prince”

• Mashiach = "anointed one" (not necessarily the Messiah as Christians interpret it)

• Nagid = prince, ruler, leader

• Could be:

  • A Jewish high priest (e.g., Joshua, Onias)

  • A Persian-appointed governor (Zerubbabel, Nehemiah)

  • Or prophetically Messiah Jesus (Christian view)

🔸 שָׁבֻעִים שִׁבְעָה (shavu‘im shiv‘ah) – “seven weeks (of years)” = 49 years

A distinct first phase—possibly representing the time to fully restore Jerusalem's infrastructure.

🔸 שִׁשִּׁים וּשְׁנַיִם (shishim u’shenayim) – “sixty-two” = 434 years

Following the 49 years, another period of 434 years continues until the anointed one appears.

🔸 תָּשׁוּב וְנִבְנְתָה (tashuv venivnetah) – “it will return and be built”

Refers to Jerusalem being restored after exile.

🔸 רְחוֹב וְחָרוּץ (rechov vecharutz) – “street and trench”

Indicates complete urban restoration—plazas, streets, and fortifications.

🔸 וּבְצֹוק הָעִתִּים (u'vetzok ha‘ittim) – “in a time of distress”

The rebuilding would not be peaceful—reflects Nehemiah's account of opposition and hardship.

Daniel 9:26 Transliteration

וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃

• ve'acharei ha-shavu‘im shishim u'shenayim – and after the weeks sixty and two

• yikkaret mashiach ve'ein lo – shall be cut off an anointed one, and not to him (or “but not for himself”)

• veha‘ir vehakodesh yashchit am nagid ha-ba – and the city and the sanctuary shall destroy the people of a coming prince

• vekitzo ba-shetef – and his end in the flood (or overflow)

• ve‘ad ketz milchamah – and unto the end (will be) war

• necheretzet shomemot – desolations are decreed

Daniel 9:26 Translator Notes

🔸 אַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם (acharei ha-shavu‘im shishim u’shenayim) – “after the 62 weeks”

• Since the 7 weeks were mentioned earlier, this implies after the full 69 weeks (7 + 62 = 69 weeks = 483 years).

• The “70th week” follows later, not immediately.

🔸 יִכָּרֵת מָשִׁיחַ (yikkaret mashiach) – “an anointed one shall be cut off”

• Yikkaret = to be cut off, removed, executed, or die a violent or judicial death.

• Mashiach = anointed one; not necessarily "The Messiah" in the Jewish reading. But in Christian view, a strong prophecy of Messiah’s death.

Jewish View: Refers to a historical leader (e.g., Onias III, a high priest killed ~170 BCE).
Christian View: Refers to Jesus the Messiah, crucified after His entry into Jerusalem.

🔸 וְאֵין לוֹ (ve'ein lo) – “and not to him” or “but not for himself”

• A grammatically ambiguous phrase:

  • "He shall have nothing"

  • "But not for himself"

  • "And he will be no more"

• Interpreted by Christians as referring to a selfless death or abandonment.

🔸 וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא

– “the city and the sanctuary shall destroy [them]—the people of a coming prince”

• Subject inversion: it's “the people of the coming prince” (not the prince himself) who destroy the city and temple.

• Fulfills the destruction of Jerusalem and the 2nd Temple in 70 CE by the Romans (under Titus).

Jewish View: May refer to Antiochus or other foreign enemies.
Christian View: Points to Rome's destruction of Jerusalem after Christ’s rejection.

🔸 וְקִצוֹ בַשֶּׁטֶף (vekitzo ba-shetef) – “and his end with a flood (overflowing)”

• Symbolic of sudden, overwhelming judgment.

• Not literal water, but a military onslaught (cf. Nahum 1:8, Isa 8:8).

🔸 וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת – “until the end [is] war, desolations are decreed”

• The time from destruction to the end will be full of conflict and divine judgment.

• Necheretzet = determined, decreed (same root as v.24 "to seal up").

Daniel 9:27 Transliteration

וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל שֹׁמֵם׃

• ve-higbir – and he shall make strong / confirm / cause to prevail

• berit – covenant

• la-rabbim – for the many

• shavu‘a echad – one week

• va-chatzi ha-shavu‘a – and half the week

• yashbit zevach u-minchah – he shall cease sacrifice and grain offering

• ve‘al kenaf shikkutzim meshomem – and upon the wing of abominations, one who desolates

• ve‘ad kalah ve-necheratzah – and until the end, and what is decreed

• tittach al shomem – is poured out upon the desolator

Daniel 9:27 Translator Notes

🔸 וְהִגְבִּיר בְּרִית (ve-higbir berit) – “he shall strengthen a covenant”

• Higbir (hiphil verb) = to make strong, confirm, or enforce.

• “Covenant” here (berit) can refer to:

  • A divine covenant (God with Israel),

  • A false peace treaty (futurist view),

  • A political or military pact.

⚠️ Subject ambiguity: Who is “he”?

• Could refer back to:

• The anointed one (v26),

• The coming prince (v26),

• A new figure (e.g., the Antichrist, in futurist view).

🔸 לָרַבִּים (la-rabbim) – “for the many”

• “The many” often refers to the people, but can be used ambiguously. In Isaiah 53:11–12 it refers to the masses benefited or afflicted.

• Could imply Israel, nations, or a large group under a deceptive covenant.

🔸 שָׁבוּעַ אֶחָד (shavu‘a echad) – “one week”

• Final 7-year period, completing the 70 weeks (490 years).

🔸 וַחֲצִי הַשָּׁבוּעַ (va-chatzi ha-shavu‘a) – “and in the middle of the week”

• Indicates that after 3.5 years, a dramatic change occurs.

  • Half-week = 3½ years, often linked to 1,260 days / 42 months (cf. Revelation 11, 12, 13).

🔸 יַשְׁבִּית זֶבַח וּמִנְחָה (yashbit zevach u-minchah) – “he shall cease sacrifice and offering”

• Yashbit = to cause to cease, make to stop.

• Zevach = animal sacrifice; minchah = grain/meal offering.

• Strongly implies Temple worship is active, then halted—indicating a restored temple.

🔸 וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם (ve‘al kenaf shikkutzim meshomem) – “and on the wing of abominations [comes] one who desolates”

• Kenaf = wing, edge, extremity — figurative or literal.

• Shikkutzim = abominations, idolatrous things.

• Meshomem = one who causes desolation.

Often interpreted as a desecration of the Temple—linked to “abomination of desolation” in Daniel 11:31, 12:11, and echoed by Jesus in Matthew 24:15.

🔸 וְעַד כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל שֹׁמֵם (ve‘ad kalah ve-necheratzah tittach al shomem)

• Ad kalah = until the end (complete destruction)

• Ve-necheratzah = and what is decreed/determined

• Tittach = shall be poured (often used for wrath)

• Al shomem = upon the one who desolates

A divine judgment is decreed upon the one who desecrates the holy place and persecutes.