עד־ "to the end;" and one has ועל "and upon.

Its proper termination is the destruction of the city and temple - as its beginning is the order to rebuild them.

They take the second half of Daniel 9:25 out of its place, and insert it after the first clause of Daniel 9:27; they also take the closing words of Daniel 9:26 out of their place, and insert them after the second clause of Daniel 9:27.

https:https://www.studylight.org/commentaries/tsk/daniel-9.html.

This word, it is true, is often used figuratively of the extremity or skirt of the upper garment or cloak (1 Samuel 15:27; 1 Samuel 24:5; Haggai 2:12), of the uttermost part, end, of the earth, Isaiah 24:16, and frequently in the plur. BibliographyHawker, Robert, D.D. Matthew 4:5) by Antichrist, who makes a covenant with the restored Jews for the last of the 70 weeks of years (fulfilling Jesus' words, John 5:43, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it; then in the midst of the week breaks it, causing the daily sacrifices to cease.

See ye not all these things? The reasons which Hengstenberg adduces in support of his view that the Messias is the subject, are destitute of validity. It is “after” the coming of the Messiah; “after” the proper cessation of the sacrifice and oblation, and at the close of the whole series of events - the termination of the whole design about rebuilding the city and the temple. Others, from Matthew 24:15-16 cf. Thus God’s covenant is established with us, because we have been once reconciled by the death of Christ; and at the same time the effect of the Holy Spirit is added, because God inscribes the law upon our hearts; and thus his covenant is not engraven in stones, but in our hearts of flesh, according to the teaching of the Prophet Ezekiel.

Moreover the משׁמם השּׁקּוּץ is very different from the משׁמם שׁקּוּצים כּנף על .

https:https://www.studylight.org/commentaries/gsb/daniel-9.html. If the period of “a week” were for any purpose mentioned, then it would be indispensable to suppose that there would be an allusion to the important event - in fact, the great event which was to occur in the middle of that period, when the ends of the types and ceremonies of the Hebrew people would be accomplished, and a sacrifice made for the sins of the whole world. &c. Read also Joseph Med. Even until the consummation - Until the completion - ועד־כלה ye‛ad -kâlâh That is, the series of events in the prophecy shall in fact reach to the completion of everything pertaining to the city and temple. However important this royal favour was in its consequences for Jerusalem, - for Nehemiah built the walls of the city, and thereby raised Jerusalem to a fortified city guarded against hostile assaults, - yet the royal favour for this undertaking was not such as to entitle it to be designated as ' מצא דצר וגו , a going forth of a commandment of God . Daniel accordingly accepts the Babylonian exile and the unparalleled evils brought upon Jerusalem (Daniel 9:12) as not exceeding what was her due, but as altogether consonant to the righteousness of God (Daniel 9:7-11; Daniel 9:13-14).

Leng. From the edict which shall be promulgated, to return and rebuild Jerusalem, there shall be seven weeks.

= 33 b.c., and the difference of these mean numbers, 467 and 33, amounts exactly to 434 years = 62 year-weeks. Lord!

The Hebrew word here evidently refers to the “covenant” which God is said to establish with his people - so often referred to in the Scriptures as expressing the relation between Him and them, and hence used, in general, to denote the laws and institutions of the true religion - the laws which God has made for his church; his promises to be their protector, etc., and the institutions which grow out of that relation. One of Kennicott's has ושבוע and a week.".

Dwight Pentecost articulated the standard premillennial, pretribulational interpretation. It refers certainly, for the most part [rather wholly ,] to the service of the sanctuary; but not only must Ezra set up judges (Ezra 7:25), he is also expressly permitted by the king to expend as it seems good to him the rest of the silver and gold (Ezra 7:18). Scip., lib.

BibliographyPoole, Matthew, "Commentary on Daniel 9:27".

- According to this, the first seven weeks are determined merely according to their beginning and their end, and nothing further is said as to their contents than may be concluded from the definition of its terminus a quo , “to restore and to build Jerusalem,” namely, that the restoring and the building of this city shall proceed during the period of time indicated. The angel perhaps contemplates it, as he is speaking, in ruins or as desolate, and he sees this also as the termination of the entire series of predictions, and, in view of the whole, speaks of Jerusalem appropriately as “the desolate.”, Though it would be rebuilt, yet it would be again reduced to desolation, for the purpose of the rebuilding - the coming of the Messiah - would be accomplished.

If men believed God's fait hfulness to His threats, they would not go on, as they do, madly braving them. [Note: Archer, " Daniel ," p118.]
abominations. The reasons for this opinion are, summarily, the following: (a) The “place or order” in which the passage stands in the prophecy.

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. With many - לרבים lârabı̂ym Or, for many; or, unto many.

The allusion to the Roman standards is observable in that prediction of Moses; The Lord shall bring a nation against thee from far, from the end of the earth, as the eagle flieth, a nation whose tongue thou shalt not understand, Deuteronomy 28:49 : see also Matthew 24:15-16. - Gesenius. (5) The sin of Israel had been universal-all had transgressed God's law, though it had been with the greatest plainness "set before" them by the servants and ministers of God. Josephus and his contemporaries could find such a prophecy in that of the great enemy (Daniel 7:25) who would arise out of the fourth or Roman world-kingdom, and would persecute and destroy the saints of the Most High. “The reference of הגבּיר to the ungodly leader of an army, is therefore according to the context and the parallel passages of this book which have been mentioned, as well as in harmony with the natural grammatical arrangement of the passage,” and it gives also a congruous sense, although by the Nagid Titus cannot naturally be understood.

is preferred, is it historical truth to say that in the middle of the week following the one in which the Christ was “cut off” (Daniel 9:26) these sacrifices came to an end? I will enter into a new covenant with you, says he; not such as I made with your fathers, for they made it vain.

Proceeding from the proposition, correct in itself, that the time of Ezra and that of Nehemiah form one connected period of blessing for Israel, Auberlen thence shows that the edict relating to Nehemiah had only a secondary importance, as the sacred narrative itself indicates by the circumstance that it does not mention the edict at all (Nehemiah 2:7-8), while the royal letters to Ezra (Ezra 7) are given at large. Thus they will cease to worship and honour God, and will renege on their commitment to Christ. In the form of the lxx text that has come down to us there are undoubtedly two different paraphrases or interpretations of the Hebrew text off Daniel 9:26, Daniel 9:27 penetrating each other, and therein the obscure words of Daniel (after Daniel 11:31 and Daniel 12:11) are so interpreted that they contain a reference to the desolation of the sanctuary by Antiochus. How often do those spiritually sick spurn the healing medicine, and prefer to leave sin to its deadly workings in them!

417ff.). there shall be a period of general apostasy.—one week: 7 years.—half of the week: the 3½ years during which the sacrifices were suspended by Antiochus (cf. It may be added, also, that this may not have pertained to the direct design of the prophecy - which was to foretell the coming of the Messiah, but that this was appended to show the end of the whole thing. iii. ), and Auberlen ( Daniel p.

For this picture of Messianic triumph see Daniel 12:1-3. The Bible does speak of ‘great tribulation’ which would come on parts of the church in the time of the Apostle John (Revelation 2:22), and ‘great tribulation’ which the Jews would face when Titus destroyed Jerusalem (which could be avoided by fleeing to the mountains, thus it is a tribulation limited to the Jews) with its aftermath in the dispersion of the Jews to face tribulation through the centuries (Matthew 24:21; Luke 21:24). But this is not the case. This is a literal translation of the place; but still there is no determinate sense. rightly judges, “Daniel 9:24 and the first half of Daniel 9:25 as teaching that it was prophesied to Daniel that Israel would soon return from exile, that Daniel also would return, and Jerusalem be built.

(It must always, however, be recognised that throughout all these failures of Israel there have always been a remnant who have carried on the purposes of God.

This was a blow to both unbelieving Jews and to believing Christian Jews who still engaged in Temple worship. Or, And being a desolator, he shall command over a wing of abominations. The passage thus arranged they then interpret of Antiochus Epiphanes.

Against the supposition of Hävernick and Ebrard, who take תּתּך as impersonal: “it pours down,” it is rightly objected that this word is never so found, and can so much the less be so interpreted here, since in Daniel 9:11 it is preceded by a definite subject.

i.e.
And his end shall be in straits; and to the end of the war desolation is appointed. Here the old covenant is to be confirmed, but in a way peculiar to the New Testament, namely, by the one sacrifice, which would terminate all sacrifices (Psalm 40:6, Psalm 40:11). Only the means, as it appears, of restoring the temple-worship, which had fallen into great decay, and of re-establishing the law of God corresponding thereto, were granted to him in the long edict issued by the king.

.

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