Daniel 9:1–27- In the first year of Darius

Should 490 years be taken literally or symbolically? Observe first that even though Jeremiah wrote about seventy years of captivity, the Jews were actually in exile less than seventy years.

Daniel tells us when this count down starts.

1  In the first year of Darius, the son of Ahasuerus of the seed of Media, who was crowned over the kingdom of the Chaldeans.

Darius, son of Ahasuerus king of Babylon between Belshazzar and Cyrus the Great.

Darius is first mentioned in the story of Belshazzar's feast (Daniel 5). Belshazzar, king of Babylon, holds a great feast, during which a hand appears and writes on the wall: "MENE, MENE, TEKEL, and PARSIN" (מנא מנא תקל ופרסין‎). Daniel interprets the words: Belshazzar has been weighed and found wanting, and his kingdom is to be divided between the Medes and Persians. The story concludes: "That very night Belshazzar the Chaldean (Babylonian) king was killed, and Darius the Mede received the kingdom."

The following is the Christian translation of those verses:

King James Version

24) Seventy weeks are determined upon your people and upon your holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

Tanakh

24 Seventy weeks [of years] have been decreed upon your people and upon the city of your Sanctuary to terminate the transgression and to end sin, and to expiate iniquity, and to bring eternal righteousness, and to seal up vision and prophet, and to anoint the Holy of Holies.

King James Version

25)Know therefore and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince will be seven weeks and sixty-two weeks; it will be built again with plaza and moat but in troubled times.

Tanakh

25 And you shall know and understand that from the emergence of the word to restore and to rebuild Jerusalem until the anointed king [shall be] seven weeks, and [for] sixty-two weeks it will return and be built street and moat, but in troubled times.

King James Version

26) Then after sixty-two weeks the Messiah will be cut off but not for himself and the people of the prince who is to come will destroy the city and the sanctuary.”

 Tanakh

26 And after the sixty-two weeks, the anointed one will be cut off, and he will be no more, and the people of the coming monarch will destroy the city and the Sanctuary, and his end will come about by inundation, and until the end of the war, it will be cut off into desolation.

Many Christians assert that these passages are a prophecy that predicts the exact dates that the Messiah will come and also die.

They believe that Jesus fulfilled these predictions. Before examining these verses it is important to point out that: 1) Based on the Hebrew original and context, Jews have very valid reasons for rejecting the Christian interpretation and 2) the New Testament authors never quote these passages and calculations as a proof-text.

To understand this chapter, we must begin with an explanation of the term “weeks.”

Daniel chapter 9 uses the Hebrew word (שבעים ~ Shavuim) to represents a period of time multiplied by seven. For various reasons this word is translated as “weeks” and means a multiple of seven years rather than a multiple of seven days.

a) We see a similar use in the verse, “You shall count~ שבע שבתת השנים) seven Shabbaths of years), seven years seven times… forty-nine years.” Leviticus 25:8

b) A Shabbath is a period of seven days and shares the same Hebrew root for the word (שבועה~Shavuah) that means “week”.

c) Normally the plural of week would be (שבעות ~ Shavuot) in Daniel it uses the masculine “ים” ending for ( שבעים~ Shavuim) similar to (years ~ שנים) This indicates that (שבעים~ Shavuim) is referring to a multiple of seven years

d) Both Jews and Christian agree that this is referring to a multiple of years.

Therefore in Daniel chapter 9, each week is a period of seven years.

Christian polemicists interpret these passages in the following way. These passages are being spoken by Daniel after the destruction of the Temple in Jerusalem by the evil Babylonian empire. At some point after the destruction, there will be a “decree” issued to restore and rebuild Jerusalem. Starting from the issuing of that decree, 7 and 62 weeks totaling 69 weeks of years (483 years), will pass and then the Messiah will come and in that same seven year period “week” he will be cut off, but not for himself, but for the sins of mankind. Then the city and sanctuary will be destroyed. Christian assert that their calculation proves that Jesus fulfilled this prophecy to the exact day.

King James Version

Daniel 9

21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. 

22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.

23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.

Tanakh

Daniel 9

21 While I was still speaking in prayer, the man Gabriel, whom I saw in the vision at first, approached me in swift flight about the time of the evening offering. 

22 And he enabled me to understand, and he spoke with me, and he said, "Daniel, now I have come forth to make you skillful in understanding.

23 In the beginning of your supplications, a word came forth, and I have come to tell it, for you have desirable qualities; now contemplate the word and understand the vision.

The evangelical ministry Crossway 

(Gabriel in verse 21-23 was giving Daniel insight into how Jeremiah’s words would ultimately be “sealed” or “confirmed.” Part of God’s atoning plan included anointing a “most holy place” or, probably more accurately, “most holy one.” No anointing was ever reported for Solomon’s temple or the rebuilt temple under Ezra.) 

“No anointing was ever reported for Solomon’s temple or the rebuilt temple under Ezra. “

“”No anointing was ever reported for Solomon’s temple””

What is meant by anointing? Anointing was never mentioned in verses 21 through 23.

The consecration of Solomon's Temple consisted of a dedicatory prayer and a blessing, in addition to the sacrifices. See below. 

Melachim I - I Kings - Chapter 7

51  And all the work that king Solomon had wrought in the house of the Lord was finished. And Solomon brought in the things which David his father had dedicated; the silver, and the gold, and the vessels, (and) put them in the treasuries of the house of the Lord.

Melachim I - I Kings - Chapter 8

9 There was nothing in the ark save the two tablets of stone which Moses put there at Horeb, when the Lord made (a covenant) with the children of Israel, when they came out of the land of Egypt.

10 And it came to pass, when the priests came out of the holy (place), and the cloud filled the house of the Lord.

11 And the priests could not stand to minister because of the cloud; for the glory of the Lord filled the house of the Lord.

12 Then Solomon said, "The Lord said that He would dwell in the thick darkness.

13 I have surely built You a house to dwell in; a settled place for You to dwell in forever."

14 And the king turned his face about, and blessed all the congregation of Israel, and all the congregation of Israel stood.

Is Melachim I - I Kings - Chapter 8 being ignored?

“”or the rebuilt temple under Ezra. “”

Only thing that The evangelical ministry Crossway got right.

When the temple is dedicated under Zerubbabel and Joshua (Ezra 6:13–18), there is no indication that God’s glory fills it. … There is no sign that God’s glorious presence returns to the rebuilt temple.”

The Second Temple did not have the Ark of the Covenant. In fact, this was one of a number of items which the Talmud (Yoma 21b) states the Second Temple lacked.

The Second Temple lacked the following holy articles:

§ The Ark of the Covenant containing the Tablets of Stone, before which were placed the pot of manna and Aaron's rod.

§ The Urim and Thummim (divination objects contained in the Hoshen)

§ The holy oil.

§ The sacred fire.

Chaggai - Haggai - Chapter 2

1 In the seventh [month], on the twenty-first of the month, the word of the Lord came through Haggai the prophet, saying:

2 Say now to Zerubbabel the son of Shaltiel, the governor of Judah, and to Joshua the son of Jehozadak the High Priest, and to the remnant of the people, saying:

3 Who among you is left, who saw this house in its former glory? And as you see it now, is it not as nothing in your eyes?

RASHI'S COMMENTARY

Who among you is left: who was of the exiles and is still alive?

who saw, etc.: Who saw the first one this [one] is of no esteem in his eyes.

is it not as nothing: I know that to one who saw the first one, this one is but nothing in his eyes.

is it… as nothing: It and nothing are equal, as in (Hos. 4:9) “And it shall be like people like priest” Here, too, כָמֹהוּ כְּאַיִן; it [the Second Temple] and nothing are equal.

4 And now, be strong, Zerubbabel, says the Lord; and be strong, Joshua the son of Jehozadak the High Priest; and be strong, all the people of the land, says the Lord. And (for I am with you, says the Lord of Hosts) do the thing that I set up with you when you left Egypt. And My spirit stands in your midst; fear not.

The Shechinah resides within the Temple mount because it is believed that the Ark of The Covenant is hidden in the Temple Mount, but it did not reside within the Second Temple.

When King Solomon constructed the first Temple, he built an alcove deep within the Temple Mount for concealing the ark. Toward the end of the first Temple period, King Josiah, divining the Temple's destruction, had the ark hidden there. It remains hidden until today, and when Moshiach comes and rebuilds the third, everlasting Temple, he will uncover the ark and bring it home.

King James Version

Daniel 9

25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃

Translation

And you will know and understand from the end of the matter to restore and build Jerusalem until Messiah, say seventy-seven and seventy-sixty-two years. 

Tanakh

Daniel 9

25 You must know and understand: From the issuance of the word to restore and rebuild Jerusalem until the [time of the] anointed leader is seven weeks; and for sixty-two weeks it will be rebuilt, square and moat, but in a time of distress.

Christian polemicists interpret these passages in the following way

seven weeks; and for sixty-two weeks totaling 69 weeks of years (483 years), will pass and then the Messiah will come and in that same 7 year period “week” he will be cut off, but not for himself, but for the sins of mankind. Then the city and sanctuary will be destroyed. Christian assert that their calculation proves that Jesus fulfilled this prophecy to the exact day.

In Daniel it is written “7 weeks and 62 weeks rather than “7 and 62 weeks.” The use of the word “weeks” after each number also shows that they are separate events. The use of the definite article (ה ~ Hey) that means “the” in verse 26, “and after the 62 weeks shall an anointed one be cut off,” is sometimes deleted in Christian translations, but it’s presence in the Hebrew original clearly indicates that the 62 weeks is to be treated as separate period of time from the original 7 weeks.

 Tanakh

Daniel 9

26 And after the sixty-two weeks, the anointed one will be cut off, and he will be no more, and the people of the coming monarch will destroy the city and the Sanctuary, and his end will come about by inundation, and until the end of the war, it will be cut off into desolation.

The correct translation should be: “ until an anointed prince shall be 7 weeks (49 years),” “then for 62 weeks (434 years) it (Jerusalem) will be built again but in troubled times.” Then after (those) the 62 weeks shall an anointed one will be cut off.” Daniel 9:24-25

Two separate events and anointed ones, 62 weeks (434 years) apart. One event happens after seven weeks (49 years) and another event after an additional 62 (434 years) weeks. Simply put, if you wanted to say 69 in Hebrew you would say “sixty and nine.” You would not say “seven and sixty two.”

Furthermore, in Daniel it is written “7 weeks and 62 weeks rather than “7 and 62 weeks.” The use of the word “weeks” after each number also shows that they are separate events. The use of the definite article (ה ~ Hey) that means “the” in verse 26, “and after the 62 weeks shall an anointed one be cut off,” is sometimes deleted in Christian translations, but it’s presence in the Hebrew original clearly indicates that the 62 weeks is to be treated as separate period of time from the original 7 weeks.

The correct translation should be: “ until an anointed prince shall be 7 weeks (49 years),”

(Yeshayahu - Isaiah - Chapter 45

1     So said the Lord to His anointed one, to Cyrus, whose right hand I held, to flatten nations before him, and the loins of kings I will loosen, to open portals before him, and gates shall not be closed.)

“then for 62 weeks (434 years) it (Jerusalem) will be built again but in troubled times.” Then after (those) the 62 weeks shall an anointed one will be cut off.” Daniel 9:24-25

Christian interpretation

God promised a spiritual savior, a suffering servant who would take Israel’s iniquities and bear their punishment (Isa. 42:1–9; 49:1–7; 52:13–53:12). The liberation through Cyrus would one day be surpassed by a far greater liberation through the suffering servant, Jesus Christ, whose work of atonement would be an ultimate jubilee. Perhaps, then, the age of Cyrus when he conquered Babylon (“sixty-two”; cf. Dan. 5:31) served as the basis for the symbolic period leading to the antitype of Cyrus, the anointed one who would suffer in the place of sinners and, in doing so, would conquer sin and death through his resurrection.

a suffering servant?

Yeshayahu - Isaiah - Chapter 42

1  Behold My servant, I will support him, My chosen one, whom My soul desires; I have placed My spirit upon him, he shall promulgate justice to the nations.

But yet in the preceding chapter the Suffering servant is Jacob, of whom G-d named Israel! Not Jesus!

Yeshayahu - Isaiah - Chapter 41

8 But you, Israel My servant, Jacob whom I have chosen, the seed of Abraham, who loved Me,

9 Whom I grasped from the ends of the earth, and from its nobles I called you, and I said to you, "You are My servant"; I chose you and I did not despise you.

Yeshayahu - Isaiah - Chapter 49

1 Listen, O coastlands, to me, And give heed, O nations afar: The LORD appointed me before I was born, He named me while I was in my mother’s womb.

Rashi's commentary

called me from the womb: When I was still in the womb, the thought came before Him that my name should be Isaiah (יְשַׁעְיָה) to prophesy salvations (יְשׁוּעוֹת) and consolations. 

Very obvious that Isaiah is telling the world that G-d appointed him to be the prophet of the Israelite people before he was born. 

Yeshayahu - Isaiah - Chapter 52

13 Behold My servant shall prosper; he shall be exalted and lifted up, and he shall be very high.

The following verse clearly tells us who the suffering servant is.

Yeshayahu- Isaiah - Chapter 43

10 "You are My witnesses," says the Lord, "and My servant whom I chose," in order that you know and believe Me, and understand that I am He; before Me no god was formed and after Me none shall be.

The above verse tells us that the Jewish People are plural when G-d uses the term 'witnesses,' but the People of Israel are also referred to in this same verse in the singular in the word, 'servant,' the very same word that we find in Isaiah 53.

Early in the Book of Isaiah, God predicts the long and difficult exile of the Jewish people. Chapter 53 occurs in the midst of Isaiah's "Messages of Consolation," which tell of the restoration of Israel to prominence as God's chosen people.

The key to understanding this chapter lies in correctly identifying who is speaking. Though the book was written by Isaiah, verses 53:1-10 are told from the perspective of world leaders. Following in the footsteps of the previous chapter (Isaiah 52:15 – “the kings will shut their mouths in amazement”), these verses describe how world leaders will be shocked with disbelief when God’s Servant Israel – despite all contrary expectations – is vindicated and blossoms in the Messianic age.

Yeshayahu - Isaiah - Chapter 53

12 Therefore, I will allot him a portion in public, and with the strong he shall share plunder, because he poured out his soul to death, and with transgressors he was counted; and he bore the sin of many, and interceded for the transgressors.

As already been established, Isaiah is speaking about Jacob of whom G-d named Israel! See verse 21 from chapter 44.

Yeshayahu- Isaiah - Chapter 44

21 Remember these, O Jacob; and Israel, for you are My servant; I formed you that you be a servant to Me, Israel, do not forget Me.

Now to finish up with Daniel 9 

27 And he will strengthen a covenant for the princes for one week, and half the week he will abolish sacrifice and meal- offering, and on high, among abominations, will be the dumb one, and until destruction and extermination befall the dumb one.

As mentioned in verse 26 the Temple is destroyed, and therefore, without a Temple sacrifice can no longer be offered up.

Personally I believe that when Melech HaMashiach ben David (King Messiah ben David, from the house of David) arrives, the Temple will be rebuilt, the Ark of the Covenant is found, and sacrifices will not be needed; because it is said in

The prophet Hosea declares that the Almighty wants us to “render for bulls the offering of our lips.” Prayer is to replace the sacrificial system. Hosea states,

Hoshea - Hosea - Chapter 14

2 Return, O Israel, to the Lord your God, for you have stumbled in your iniquity

3 Take words with yourselves and return to the Lord. Say, "You shall forgive all iniquity and teach us [the] good [way], and let us render [for] bulls [the offering of] our lips.

The prophets never instruct the Jews to worship any crucified messiah or demigod; nor does Scripture suggest that an innocent man could die as an atonement for the sins of the wicked. Such a message is utterly antithetical to the teachings of the Jewish Scriptures. Rather, it is the prayers of the sinner that would become as bulls of the sin offerings.

King Solomon echoes this sentiment as well.

Melachim I - I Kings - Chapter 8

46 If they sin against You, for (there is) no man who does not sin, and You will be angry with them, and deliver them to the enemy, and their captors will carry them away captive to the land of the enemy, far or near.

47 And they shall bethink themselves in the land where they were carried captive, and repent, and make supplication to You in the land of their

captors, saying, 'We have sinned, and have done perversely, we have committed wickedness.'

48 And they shall return to You with all their heart, and with all their soul, in the land of their enemies, who led them away captive, and pray

to You toward their land, which You gave to their fathers, the city that You have chosen, and the house which I have built for Your Name.

49 And you shall hear their prayer and their supplication in heaven, Your dwelling place, and maintain their cause.

50 And forgive Your people what they have sinned against You, and all their transgressions that they have transgressed against You, and give mercy before their captors, that they may have mercy on them.