Chapter 9

• "In the first year of Darius, the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans,
• in the first year of his reign, I, Daniel, understood from the books that seventy years must pass for the desolation of Jerusalem, according to the number of years spoken of by the Lord to the prophet Jeremiah.
• And I turned my face to the Lord God, seeking Him by prayer and supplications, with fasting, in sackcloth and ashes."

The prayer of Daniel in chapter 9 takes place in the first year of the reign of Darius the Mede. He was appointed as governor over Babylon immediately after its conquest by Cyrus the Great in 539 BC, but Cyrus’ decree for the return of the Jews and the rebuilding of the Temple was not issued until 538 BC.

Thus, Daniel’s prayer in chapter 9 occurs between the conquest of Babylon and Cyrus’ decree. There is no precise date for Daniel’s prayer during this period, but it chronologically precedes Cyrus’ decree, in the context of waiting and anticipation for the liberation of the Jewish people.

Historical Context of Daniel’s Prayer

• The conquest of Babylon by Cyrus took place in October 539 BC.

• Cyrus’ decree for the rebuilding of the Temple was issued in 538 BC, probably in the first part of the year.

• Daniel 9 describes a period of prayer and fasting in which Daniel turns his face to God, studying the prophetic writings of Jeremiah, which foretold the end of captivity after 70 years.
  

Since Daniel was praying specifically for the fulfillment of Jeremiah’s prophecy regarding the return of the Jews, his prayer can be seen as taking place in anticipation of Cyrus’ decree. Therefore, Daniel’s prayer is an appeal to God for the fulfillment of His promises, prior to the issuance of Cyrus’ decree, and in fact, it may have contributed to accelerating the fulfillment of the prophecy.

The Moment of the Conquest of Babylon

Before the conquest by Cyrus and Darius, Babylon was part of the Neo-Babylonian Empire (626–539 BC). This was a significant empire but much smaller compared to the Medo-Persian Empire.

• Area:The Neo-Babylonian Empire covered an approximate area of 500,000 square kilometers. It included important regions from Mesopotamia, Syria, Phoenicia, and parts of Judea.
  
• Population:The estimated population of the Neo-Babylonian Empire ranged from 2 to 5 million people. This population was concentrated in large cities, such as Babylon, which was one of the largest cities in the world at that time, with an estimated population of 200,000 to 300,000 inhabitants.

At the time of Babylon's conquest by Cyrus the Great and Darius the Mede (539 BC), the Medo-Persian Empire was already a vast and expanding empire.

• Area:After the conquest of Babylon, the Medo-Persian Empire significantly expanded and came to cover approximately 2.5 million square kilometers. It included the territories of Persia (modern Iran), Media (northwestern Iran), Mesopotamia (including Babylon), Anatolia (modern Turkey), the Levant, and parts of Central Asia.
  
• Population:Immediately after the conquest of Babylon, the estimated population of the Medo-Persian Empire was between 20 and 30 million people, including all conquered and integrated peoples. It was a multicultural and multiethnic empire, with diverse religions, languages, and cultures.

Direct Comparison:

• Babylonian Empire Area:500,000 km²
• Medo-Persian Empire Area:2.5 million km²
• Babylonian Empire Population:2–5 million inhabitants
• Medo-Persian Empire Population:20–30 million inhabitants

At the time of the conquest of Babylon by Cyrus and Darius the Mede, the Babylonian Empire was a much smaller entity compared to the Medo-Persian Empire, both in terms of territorial area and population. Babylon represented only an important, but not dominant, part of the vast Persian Empire.

Darius and Cyrus

Darius and Cyrus are two distinct figures. Cyrus was the emperor of the entire Persian Empire, while Darius the Mede was the governor or regional ruler who administered Babylon under Cyrus’s authority. Although Darius held significant power in Babylon, it did not overshadow the overall authority of Cyrus.

Daniel 5:31– "Darius the Mede, who was about sixty-two years old."

Darius the Mede took over the leadership of Babylon after its fall. His age is clearly specified, suggesting that he was an experienced leader.

Daniel 6:28– "So Daniel prospered during the reign of Darius and the reign of Cyrus the Persian."

This verse makes a clear distinction between Darius and Cyrus, showing that Daniel lived under the rule of both. From this, it follows that Darius and Cyrus were two different rulers who acted in different contexts within the same empire.

Darius’ Authority over Babylon

Darius had significant administrative control over Babylon, even though Cyrus was the supreme ruler of the entire Persian Empire. Darius had the authority to make important administrative and political decisions within the Babylonian region, such as:

• Daniel 6:1-2– "It pleased Darius to set over the kingdom one hundred and twenty satraps [...] and over them three high officials, of whom Daniel was one."

This verse shows that Darius had the power to organize the administrative structure of Babylon, appointing satraps and leaders. This indicates a high degree of autonomy in governing the region.

• Daniel 6:25– "Then King Darius wrote to all the peoples, nations, and languages that dwell in all the earth."

This text suggests that Darius had the authority to issue decrees affecting Babylon.

How Can We Understand Their Roles?

• Cyrus was the supreme emperor of the entire Persian Empire, including the conquered territories such as Babylon. He was the leader who held overall control and issued major decrees, such as the one allowing the Jews to return to Jerusalem (Ezra 1).
• Darius the Mede was the regional ruler or governor appointed by Cyrus to govern Babylon. Although he held considerable authority in this region, his power was limited to a part of the empire, and he was subordinate to Cyrus. Darius's authority was visible through the organization and administrative structure he established, but he was essentially a governor under Cyrus's control.

Historical Context of the Conquest of Jerusalem

Jerusalem was conquered by the Babylonians in several stages:

• 605 BC:This marks the first conquest of Jerusalem by King Nebuchadnezzar of Babylon. At this time, a number of Jews, including Daniel and other young nobles, were taken captive and brought to Babylon. However, the city was not completely destroyed at this point.
• 597 BC:A second Babylonian campaign resulted in another wave of deportations, including King Jehoiachin. This occurred after King Jehoiakim's rebellion, and Jerusalem suffered significant damage.
• 586 BC:Following another revolt against Babylon, Nebuchadnezzar completely destroyed Jerusalem and the Temple. This was a devastating blow to the Jewish people.

Jeremiah’s Prophecy of the 70 Years

The prophecy referenced by Daniel in Daniel 9:2 comes from the book of the prophet Jeremiah, where God warns that the people of Israel will be taken into exile in Babylon for a period of 70 years. Jeremiah prophesied this before the conquest of Babylon, warning the people that if they did not turn back to God, they would suffer the punishment of exile.

There are two main passages from Jeremiah that refer to this period:

• Jeremiah 25:11-12: "This whole land shall become a desolation and a waste, and these nations shall serve the king of Babylon seventy years. Then, after seventy years are completed, I will punish the king of Babylon and that nation, declares the Lord, for their iniquity..."
• Jeremiah 29:10: "For thus says the Lord: ‘When seventy years are completed for Babylon, I will visit you, and I will fulfill to you my good promise and bring you back to this place.’"

The Prophetic Activity of Jeremiah

Jeremiah was one of the most important prophets of the Kingdom of Judah, and his prophetic activity spanned a long and crucial period in Israel’s history. According to Jeremiah 1:1-3, Jeremiah’s calling as a prophet occurred "in the thirteenth year of the reign of Josiah son of Amon, king of Judah," corresponding to the year 627 BC. He was active until "the eleventh year of Zedekiah," meaning until 586 BC, when Jerusalem was destroyed by the Babylonians. This means that Jeremiah was active as a prophet for at least 41 years (627-586 BC).

Important Periods in Jeremiah’s Life

Phase 1: The Reign of Josiah (627–609 BC)

Jeremiah began his prophetic ministry during the reign of Josiah, one of Judah’s few reforming kings. Under Josiah, Judah experienced a brief period of religious reforms aimed at restoring true worship of God and eliminating idolatry. Jeremiah supported these reforms but also warned against their superficiality, emphasizing that the people’s hearts were not truly devoted to God.

• During this time (between 627 and 609 BC), Jeremiah began to prophesy about external threats looming over Judah, especially from Babylon, which was beginning to emerge as a regional power. His prophecies during this period were warnings and calls to repentance.

Phase 2: The Reign of Jehoahaz, Jehoiakim, and Jehoiachin (609–597 BC)

After Josiah’s death in 609 BC, Judah was ruled by kings who disregarded Josiah’s religious reforms. Jehoahaz ruled for only three months, followed by Jehoiakim (609–598 BC), who reigned for a decade. This king brought back idolatry and led the people away from God’s path.

• Jehoiakim came into direct conflict with Jeremiah. In Jeremiah 36, it is mentioned that Jeremiah dictated his prophecies to his scribe Baruch, who wrote them on a scroll. This scroll was read publicly and then brought before King Jehoiakim. In response, Jehoiakim burned the scroll (Jeremiah 36:23), demonstrating his complete rejection of the prophet’s warnings. Nevertheless, Jeremiah instructed the rewriting of the scroll, adding even more prophecies.
• During this period, under the leadership of Nebuchadnezzar, Babylon became the dominant power in the region. In 605 BC, Babylon defeated Egypt at the Battle of Carchemish, and Judah became a vassal of Babylon. In that year, the first deportation took place, and the young Daniel was taken into captivity along with other Jewish nobles.

Phase 3: The Period of Jerusalem’s Destruction (597–586 BC)

During the reign of Jehoiachin (who ruled for only three months) and then Zedekiah (the last king of Judah), Jeremiah continued to prophesy about the inevitability of Jerusalem’s destruction due to the disobedience of the people and their leaders.

In 597 BC, a second deportation took place, and many more Jews were taken to Babylon, including the prophet Ezekiel.

• Jeremiah remained in Jerusalem throughout this period and continued to speak against revolts against Babylon, affirming that it was God’s will for Judah to accept Babylonian captivity as punishment for their disobedience. In 586 BC, after Zedekiah tried to rebel against Babylon, Nebuchadnezzar completely destroyed Jerusalem and the Temple, marking the end of the Kingdom of Judah.

Phase 4: The Post-Destruction Period (586–580 BC)

After the destruction of Jerusalem, Jeremiah remained in Judah with a small group of Jews who were not deported. He continued to prophesy but was forcibly taken into exile in Egypt against his will by a group of Jews who feared Babylonian reprisals.

Daniel's Access to Jeremiah's Writings

If we look at the chronology of Jeremiah's activity, we can observe the following important points:

1. Early Writings of Jeremiah: Starting from 627 BC, Jeremiah began to prophesy and record his warnings. Some of his early writings might have already been circulated by 605 BC, the year when Daniel was taken into captivity. For example, Jeremiah 25, where the prophecy of the 70 years is mentioned for the first time, was probably written around 605 BC, exactly when Daniel was deported. This suggests that Daniel could have been aware of these prophecies from the beginning of his exile.
2. Rewriting of the Scroll: After King Jehoiakim burned the first version of Jeremiah’s scroll around 604 BC (Jeremiah 36), Jeremiah dictated it again to Baruch, who rewrote the prophecies and added others. This new version of the scroll could have reached Babylon, especially after the deportations of 597 BC and 586 BC, when many deported Jews might have brought these writings with them.
3. Jeremiah’s Letters to the Exiles: In Jeremiah 29, we see that Jeremiah sent letters directly to the Jews already deported to Babylon (after the deportations of 605 and 597 BC). These letters contained instructions and prophecies regarding the duration of the exile and the promise of return after 70 years. It is very likely that these letters were known to Daniel, who was among the first deportees in 605 BC.

In light of these arguments, it is highly plausible that Daniel had access to Jeremiah's writings even during his exile in Babylon. The prophecies about the 70 years were either written before Daniel’s deportation (around 605 BC) or shortly after, and these writings circulated either through rewritten scrolls or through letters sent directly to the exiled community. Therefore, Daniel, being an educated Jew and having access to sacred texts, could read and understand Jeremiah's prophecies, including the one concerning the 70 years of exile.

Daniel - An Eyewitness to the Drama of Judah and Jerusalem

Daniel was one of the first Jews deported in 605 BC, while he was probably a young teenager raised at the royal court of Judah. He witnessed and experienced the first conquest of Jerusalem by Nebuchadnezzar and was then taken captive to Babylon. Together with other young nobles, Daniel was educated in Babylonian culture and sciences, but he remained deeply attached to his faith and the traditions of his people.

Therefore, Daniel had a profound and personal knowledge of Jerusalem and the Temple, which he saw in all their splendor before the complete destruction in 586 BC. This knowledge was not just theoretical but a life experience. He knew what Jerusalem meant to the Jewish people, both politically and religiously.

Daniel - Contemporary of the Prophet Jeremiah

Jeremiah and Daniel were contemporaries, although they lived in different locations for most of their active time. Jeremiah remained in Judah and Jerusalem until 586 BC, then was forced into exile in Egypt, while Daniel spent most of his life in Babylon, at the royal court. Daniel was aware of Jeremiah’s activity and prophecies even before his deportation to Babylon. Jeremiah’s messages, which were constantly transmitted to the Jews, were known to the deportees and circulated among the exiles.

After the second wave of deportations in 597 BC, when many Jews were taken to Babylon (including Ezekiel), Jeremiah’s messages gained more weight. As the events predicted by Jeremiah (the conquest of Jerusalem and the destruction of the Temple) were fulfilled in 586 BC, the exiled Jews began to pay greater attention to his warnings. His prophecies about the 70-year exile became a major reference point for those who hoped for eventual liberation and return.

Daniel's Connection with the Events in Judah and Babylon

Daniel not only personally experienced the first conquest of Jerusalem but was also actively involved in the political and administrative life of Babylon. He was a high-ranking official at the Babylonian court and later at the Medo-Persian court, which gave him access to essential information about events in Judah and the situation of his people.

For example, Daniel could have been well informed about the events that took place in Jerusalem during the reigns of Jehoiakim, Jehoiachin, and Zedekiah, and would have been aware of the reasons behind the revolts and their consequences. Being at the Babylonian court, he had access to firsthand diplomatic and political information that allowed him to stay updated on what was happening in Judah and other parts of the empire.

Jeremiah's Prophecies and the Historical Reality Experienced by Daniel

When Daniel reads Jeremiah's prophecies in 539 BC, he not only understands the prophetic message spiritually but can also confirm that the events described by Jeremiah were fulfilled exactly as predicted. Daniel witnessed the conquest of Jerusalem, knew about the destruction of the Temple, and saw the exile of the Jews.

This makes Daniel a direct witness to the fulfillment of prophecies and gives his prayers a special weight when he intercedes for his people. In Daniel 9, we see a prophet who not only understands the prophecies from the scriptures but also lives the reality they describe. This gives him a profound understanding of the situation of the Jewish people and God's plan for their future.

Daniel's Personal and Emotional Connection to the Drama of Exile

Daniel was not just a mere observer of the exile. He himself was an exile, one of the first deportees, and experienced the entire pain of exile firsthand. He saw how his people were separated from the Promised Land, how the Temple was destroyed, and how worship was halted. He lived the entire drama of exile over the decades, witnessing both the suffering and the hope of his people.

This personal and emotional connection to history makes his prayer in Daniel 9 all the more profound. Daniel confesses his own sins and those of his people, pleading with God to be merciful and to fulfill the promise of return from exile.

The Possible Correspondence between Daniel and Jeremiah

Considering that Jeremiah sent letters to the exiles in Babylon (as mentioned in Jeremiah 29), it is not excluded that Daniel might have communicated with Jeremiah, especially given that Daniel held an influential position and would have been interested in the prophet’s messages. Although there is no direct evidence of personal correspondence between Daniel and Jeremiah, it is clear that Daniel was familiar with Jeremiah's writings, and these played a crucial role in understanding the period of exile. Additionally, Jeremiah’s message in Jeremiah 29 to the exiles was meant to give them hope, encouraging them to build families in Babylon and patiently wait for the fulfillment of the 70 years.

Daniel was approximately 81 years old in 539 BC when he read Jeremiah's prophecies and prayed the prayer recorded in Daniel 9. This calculation is based on the fact that Daniel was taken into captivity in 605 BC as a teenager. Assuming he was around 15 years old at that time, he would have been about 81 years old when Darius the Mede became the ruler of Babylon, and Daniel read Jeremiah’s prophecies.

This detail about his age is important because it suggests that Daniel not only spent a large part of his life in exile but also witnessed several crucial events both before and during the exile, as well as afterward. At 81 years old, Daniel not only experienced the entire drama of exile but was also a figure of great experience and wisdom, having a deep perspective on God's plan for the Jewish people.

This aspect adds even more weight to his prayer in Daniel 9, where he prays for the fulfillment of the prophecies related to the 70 years of exile. His prayer comes not just from an intellectual understanding of the prophecies but from a deep and prolonged experience of those events.

Fasting in Sackcloth and Ashes (Daniel 9:3)

This expression appears many times in the Old Testament, in contexts of deep repentance, mourning, or humility before God. It is a practice that symbolizes not only inner repentance but also an outward manifestation of it. Let’s analyze each element:

• Fasting: Fasting is an act of abstaining from food (and sometimes drink) for a period of time, as a sign of dependence on God, humility, and a plea for forgiveness or divine help. In Daniel's case, fasting shows his intense desire to seek God’s mercy and intercede for the people of Israel, given that the 70 years of exile were coming to an end. Fasting in this context was a sign of collective repentance, both for himself and for his people.
• Sackcloth: Wearing sackcloth (a rough material, usually made of goat hair) was an external sign of mourning and humility. Sackcloth symbolizes the person’s renunciation of personal comfort and external dignity, demonstrating total submission to God.
• Ashes: Sprinkling with ashes or sitting on a bed of ashes was another expression of humility and repentance. In Hebrew culture, ashes were associated with destruction and death, being a symbol of decay and the fleeting nature of life. By covering oneself with ashes, the person acknowledged human frailty and sought divine forgiveness.

This form of fasting and humility, practiced by Daniel, was a profound way of demonstrating that he and his people were not only asking for help but also acknowledging sin and seeking restoration before God.

Daniel Praying Three Times a Day, as Before (Daniel 6:10)

This passage refers to Daniel's regular practice of praying daily, even in the face of a direct threat. In chapter 6, King Darius signs a decree stating that anyone who prays to any god other than the king will be thrown into the lions' den. Despite this decree, Daniel continues to pray just as he did before:

• Prayer Three Times a Day: Praying at specific times daily was a common practice in Judaism and was a form of spiritual discipline. Daniel maintained this routine of prayer even in the face of danger. It is an act of consistent faithfulness to God, regardless of circumstances.
• Open Windows Toward Jerusalem: Praying with his face toward Jerusalem, Daniel expressed his longing for the restoration of the holy city and the return of his people from exile. Jerusalem was the heart of Jewish spirituality, and prayers directed toward it reflected the hope of return and the rebuilding of the Temple.
• Praise and Thanksgiving: Daniel’s prayer included not only petitions but also praises and thanksgivings. This demonstrates a profound relationship with God, where prayer was not merely a request for help but also a continuous acknowledgment of God’s sovereignty and goodness.

Comparison Between the Two Forms of Worship

• Fasting in Sackcloth and Ashes: This is a public act of profound repentance and total humility, often associated with a crisis or a moment of great spiritual tension. Daniel prays this way in Daniel 9 when he realizes that the prophecy of the 70 years is nearing fulfillment but also understands the weight of his people’s sins that brought this punishment upon them.
• Daily Prayer Three Times a Day: This is a regular practice of consistency and faithfulness that Daniel maintained despite personal risks. It represents Daniel’s daily relationship with God, a ritual that shows his continual trust in divine protection and providence, regardless of circumstances.

The Relationship Between Daniel Chapter 9 and Chapter 6

Both chapter 6 and chapter 9 of the book of Daniel take place in the first year of the reign of Darius the Mede (539 BC), but there are indications in the text that can help us place them chronologically in relation to each other.

Chapter 9 provides the spiritual context that explains Daniel's strong motivation to continue praying toward Jerusalem in chapter 6, even when threatened with death. Here’s how these elements connect:

• In chapter 9, Daniel not only receives a divine confirmation that his prayers have been heard but also that the restoration of Jerusalem is part of God's plan, as described in the prophecy of the 70 weeks. The angel Gabriel conveyed that God had heard his prayer from the beginning and that he was "greatly beloved" before God. This experience strengthened his conviction that what he was doing was in perfect harmony with the divine will.
• Having this divine confirmation and knowing that God had planned the restoration of Jerusalem and the Temple, Daniel was filled with confidence that his prayers were not only heard but also part of God's plan. Thus, his prayers in chapter 6 facing Jerusalem gain new significance: they are no longer just an expression of longing for the destroyed city but an active participation in the divine plan of restoration.

Praying Toward Jerusalem After the Revelation in Chapter 9

After receiving the revelation about the restoration of Jerusalem, Daniel’s prayers toward Jerusalem were no longer just a simple religious practice but a conscious act of supporting God's plan. The prayer toward Jerusalem in chapter 6 becomes a symbol of hope and trust that God will rebuild the city and His people. Daniel no longer sees Jerusalem as merely under divine curse but as an object of God’s attention and interest, destined to be restored.

Thus, the fact that Daniel continues to pray facing Jerusalem even under the threat of Darius’s decree is perfectly justified and logical in light of the revelation from chapter 9. Daniel knew that his prayers were in harmony with the divine plan, which gave him the courage and determination not to yield to political pressures.

Divine Intervention in the Lions' Den – A Continuation of Divine Protection

God's intervention by sending the angel to save Daniel in the lions' den is not just an isolated miracle but a continuation of the profound relationship Daniel had with God and the divine assurance he received in chapter 9. Daniel knew that his prayers were heard and that God responded to his prayers.

Therefore, the divine intervention in chapter 6, through the angel who shut the lions’ mouths, is a manifestation of the same divine protection and favor that Daniel had already received through the revelation in chapter 9.

God responds to Daniel again, protecting him because he remained faithful and continued to pray even in the face of a strict prohibition. This is a sign that Daniel was not alone, and God was watching over him, confirming that his actions were in accordance with the divine will.

The Importance of Jerusalem in Daniel's Spiritual Life

Until Daniel received the revelation in chapter 9, his prayers facing Jerusalem could have been seen as a form of longing and hope for the city’s restoration. However, after receiving Gabriel's prophecy, Daniel sees Jerusalem not only as a symbol of the glorious past but also as a place destined for reconstruction and spiritual revival for the people of Israel. This vision gives him the determination to continue praying regardless of the risks he faced.

Moreover, Daniel’s motivation to continue praying for Jerusalem was grounded in the fact that God had once again turned His attention toward the city after the period of curse and judgment that had been brought because of the people's sins.

Daniel was not a fanatic, but a man of faith and revelation

Daniel did not act out of religious impulsiveness or exaltation. He was not a fanatic who prayed despite danger just to defy authority, but a man of faith who acted based on the revelation he had received. Daniel knew that what he was doing was right and in accordance with God's will, and this gave him the courage to continue praying, even under the threat of death.

This courage came from the certainty that his prayers were heard and that God would fulfill His plan for His people. Moreover, Daniel's previous experiences with God and his deep relationship with the Divine made him act confidently, knowing that God could send an angel to protect him, as actually happened in the lions' den.

• "While I was speaking, praying, confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God, yes,
• while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, reached me about the time of the evening offering.
• And he informed me, and talked with me, and said, 'O Daniel, I have now come forth to give you skill to understand.
• At the beginning of your supplications the command went out, and I have come to tell you, for you are greatly beloved; therefore consider the matter, and understand the vision!'"

The Angel of the Lord in Chapter 9: A Prompt Answer to Daniel's Prayer

In Daniel 9:21-23, we see how the angel Gabriel is explicitly sent to respond to Daniel as soon as he begins to pray:

• "Yes, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, reached me about the time of the evening offering.

...

• At the beginning of your supplications the command went out, and I have come to tell you, for you are greatly beloved."

This swift intervention of the angel Gabriel is a strong confirmation that Daniel's prayers were immediately heard by God. God responded by sending Gabriel to instruct him and enlighten him regarding the future of Jerusalem and the Jewish people. This not only filled Daniel with confidence but also strengthened his relationship with God, giving him a profound spiritual assurance.

The Angel of the Lord in Chapter 6: Miraculous Protection of Daniel

In Daniel 6, after Daniel is thrown into the lions' den, he clearly states before Darius that God sent an angel who shut the lions' mouths:

• "My God sent His angel and shut the lions' mouths, so that they have not hurt me, because I was found innocent before Him; and also, O king, I have done no wrong before you!"(Daniel 6:22)

Daniel could have said something more general, like "God protected me," but he chose to specify the presence of the angel. This clear mention of the angel is not accidental; Daniel was already familiar with angelic intervention in his life, as seen in chapter 9.

The Connection Between the Two Events: Angels as Messengers and Protectors

This specific mention of the angel in both chapters shows that Daniel had a clear understanding of how God intervened directly in his life. In chapter 9, the angel Gabriel is sent to bring a revelation about the future of the people and Jerusalem. In chapter 6, an angel is sent to provide physical protection and save Daniel from death.

The connection between the two events is clear: Daniel knew that God sent angels to act on his behalf, whether it was about revelation (as in chapter 9) or physical protection (as in chapter 6). This knowledge gave Daniel deep confidence that his prayers were not only heard but that God acted through heavenly messengers.

The Connection Between Angels Strengthened Daniel’s Prayer in the Face of Danger

Daniel already knew from chapter 9 that his prayers were not only heard but also followed by immediate divine intervention. When he was thrown into the lions' den, he already had strong evidence of divine intervention through angels, which is why he could explicitly refer to this divine presence. Daniel did not act out of fanaticism or religious exaggeration, but from the certainty that God sent angels to protect him and to answer his prayers.

Naturally, after the angel Gabriel visited him in chapter 9, Daniel continued his prayers facing Jerusalem in chapter 6, knowing that God was attentive to his prayers. He acted with the confidence that God would intervene if necessary, even in an extreme situation like being thrown into the lions' den.

The Red Thread Between the Two Chapters is the Angel of the Lord

The presence of angels in both chapters is the key that deeply connects chapter 9 to chapter 6. In chapter 9, Daniel receives assurance that his prayers are heard and that God sends angels to deliver clear answers. In chapter 6, Daniel directly experiences the angel's protection in the lions' den. Thus, the Angel of the Lord becomes a symbol of the special relationship Daniel had with God, both for revelation and for protection.

This chronology is 100% faithful to the text because:

• It clearly explains Daniel's motivation to continue praying toward Jerusalem in chapter 6, given that he had already received the angel’s confirmation in chapter 9.
• It links the angel’s presence in both chapters, providing coherence and continuity between the angelic interventions and Daniel’s prayers.

This red thread of the angelic presence shows that Daniel did not act out of fear or a form of religious fanaticism, but from the certainty that God was with him and that angelic intervention was a reality he had already directly experienced. This explains why Daniel continued to pray with confidence and why the Angel of the Lord came and protected him from mortal danger in the lions' den.

• I prayed to the Lord my God and made this confession: "O Lord, great and awesome God, who keeps His covenant and mercy with those who love Him and keep His commandments!
  
• We have sinned and committed iniquity, we have done wickedly and rebelled, even by departing from Your precepts and Your judgments.
  
• We have not heeded Your servants the prophets, who spoke in Your name to our kings and our princes, to our fathers and all the people of the land.
  
• O Lord, righteousness belongs to You, but to us shame of face, as it is this day—to the men of Judah, to the inhabitants of Jerusalem, and all Israel, those near and those far off in all the countries to which You have driven them, because of the unfaithfulness which they have committed against You.
  
• O Lord, to us belongs shame of face, to our kings, our princes, and our fathers, because we have sinned against You.
  
• To the Lord our God belong mercy and forgiveness, though we have rebelled against Him.
  
• We have not obeyed the voice of the Lord our God, to walk in His laws, which He set before us by His servants the prophets.
  
• Yes, all Israel has transgressed Your law, and has departed so as not to obey Your voice; therefore the curse and the oath written in the Law of Moses the servant of God have been poured out on us, because we have sinned against Him.
  
• And He has confirmed His words, which He spoke against us and against our judges who judged us, by bringing upon us a great disaster; for under the whole heaven such has never been done as what has been done to Jerusalem.
  
• As it is written in the Law of Moses, all this disaster has come upon us; yet we have not made our prayer before the Lord our God, that we might turn from our iniquities and understand Your truth.
  
• Therefore the Lord has kept the disaster in mind, and brought it upon us; for the Lord our God is righteous in all the works which He does, though we have not obeyed His voice.
  
• And now, O Lord our God, who brought Your people out of the land of Egypt with a mighty hand, and made Yourself a name, as it is this day—we have sinned, we have done wickedly!
  
• O Lord, according to all Your righteousness, I pray, let Your anger and Your fury be turned away from Your city Jerusalem, Your holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Your people have become a reproach to all those around us.
  
• Now therefore, our God, hear the prayer of Your servant, and his supplications, and for the Lord's sake cause Your face to shine on Your sanctuary, which is desolate.
  
• O my God, incline Your ear and hear; open Your eyes and see our desolations, and the city which is called by Your name; for we do not present our supplications before You because of our righteous deeds, but because of Your great mercies.
  
• O Lord, hear! O Lord, forgive! O Lord, listen and act! Do not delay for Your own sake, my God, for Your city and Your people are called by Your name!"

The Sin of Israel: Not Listening to the Prophets

Daniel's prayer in chapter 9 clearly reflects a central point in the relationship between the people of Israel and God: the disobedience to the prophetic messages that God delivered throughout history through His prophets. Daniel openly acknowledges in his prayer that Israel did not listen to the prophets, those who were sent by God to warn the people and their leaders.

Daniel 9:6 highlights several important points:

1. Shared Responsibility: Daniel does not place the blame solely on the leaders but clearly states that all social categories are guilty: kings, princes, fathers, and the entire people. This shows that disobedience was not just a leadership problem but one affecting the entire nation.

2. Prophets Were Sent to Everyone: The messages of the prophets were not limited to leaders or the spiritual elite but were intended for the entire people. The prophet was a mediator who brought God’s message, and ignoring it meant direct rebellion against the divine will.

3. Acknowledgment of Guilt: In his prayer, Daniel assumes responsibility for the entire community. He does not speak from a position of moral superiority but includes himself in the national guilt, even though he was a righteous and faithful man. This demonstrates humility and genuine repentance.

This verse, along with the entire prayer, highlights the central theme of disobedience to the prophets, which throughout history was one of the main reasons why the people of Israel experienced divine judgment, such as the Babylonian exile. Daniel understands that the prophets were sent to correct the people’s path, but their messages were ignored, and the consequences were severe.

The Main Prophets of the Bible

Here is a list of the main prophets of the Bible, from Moses to the last mentioned prophet, organized chronologically, indicating the period during which they were active and their primary place of activity, as far as can be determined from biblical and historical sources. For some prophets, the dates are not always exact, but the best estimate is based on biblical and historical sources.

1. Moses (circa 1500–1400 BC)

1. • Location: Egypt, Sinai Peninsula
   • Activity: Moses is considered one of the greatest prophets of the Old Testament. He led the people of Israel out of Egyptian bondage and gave God's Law (the Ten Commandments) on Mount Sinai.
   • Biblical Books: Exodus, Leviticus, Numbers, Deuteronomy.
2.  

2. Joshua (circa 1400–1370 BC)

• • • Location: Canaan
    • Activity: Joshua was Moses' successor and led the conquest of Canaan.
    • Biblical Book: Book of Joshua.

3. Deborah (circa 1200 BC)

1. • Location: Israel (Northern Region)
   • Activity: Judge and prophetess, Deborah led Israel to victory against the Canaanites.
   • Biblical Book: Judges 4–5.

4. Samuel (circa 1105–1020 BC)

1. • Location: Israel (especially Ramah)
   • Activity: Samuel was the last of the judges and the first of the prophets to have a central role in establishing the monarchy in Israel, anointing both Saul and David as kings.
   • Biblical Book: 1 Samuel.

5. Nathan (circa 1000–970 BC)

1. • Location: Jerusalem
   • Activity: Prophet at King David’s court, known for confronting David over the sin with Bathsheba and Uriah the Hittite.
   • Biblical Book: 2 Samuel 12.

6. Gad (circa 1000 BC)

1. • Location: Jerusalem
   • Activity: Prophet who advised David during times of crisis.
   • Biblical Books: 1 Samuel 22, 2 Samuel 24.

7. Ahijah of Shiloh (circa 930 BC)

1. • Location: Shiloh, Northern Israel
   • Activity: Ahijah prophesied the division of the kingdom and the rise of Jeroboam as king over the ten northern tribes.
   • Biblical Book: 1 Kings 11–14.

8. Elijah (circa 870–850 BC)

1. • Location: Northern Kingdom (Israel)
   • Activity: One of Israel’s greatest prophets, known for confronting King Ahab and the prophets of Baal.
   • Biblical Books: 1 Kings 17–19.

9. Elisha (circa 850–800 BC)

1. • Location: Northern Kingdom (Israel)
   • Activity: Successor to Elijah, performed many miracles and advised Israel's kings.
   • Biblical Book: 2 Kings 2–13.

10. Joel (circa 830–800 BC)

• Location: Judah (probably Jerusalem)
• Activity: Known for his prophecy about the Day of the Lord and the call to repentance.
• Biblical Book: Book of Joel.

11. Amos (circa 760–750 BC)

• Location: Northern Kingdom (Israel)
• Activity: A prophet from Judah who condemned the sins of the Northern Kingdom.
• Biblical Book: Book of Amos.

12. Hosea (circa 750–725 BC)

• Location: Northern Kingdom (Israel)
• Activity: Prophesied about Israel's unfaithfulness to God, using his own marriage as a symbol.
• Biblical Book: Book of Hosea.

13. Isaiah (circa 740–680 BC)

• Location: Judah (Jerusalem)
• Activity: One of the greatest prophets, known for his visions about the Messiah and the restoration of God's people.
• Biblical Book: Book of Isaiah.

14. Micah (circa 740–700 BC)

• Location: Judah
• Activity: Prophesied against the sins of Jerusalem and Samaria and the future restoration.
• Biblical Book: Book of Micah.

15. Jonah (circa 760 BC)

• Location: Nineveh (Assyria)
• Activity: Called by God to prophesy against Nineveh, the capital of Assyria.
• Biblical Book: Book of Jonah.

16. Nahum (circa 660–630 BC)

• Location: Judah
• Activity: Prophesied about the future destruction of Nineveh.
• Biblical Book: Book of Nahum.

17. Habakkuk (circa 640–609 BC)

• Location: Judah
• Activity: Prophesied about God’s impending judgment on Judah and Babylon.
• Biblical Book: Book of Habakkuk.

18. Zephaniah (circa 640–630 BC)

• Location: Judah (Jerusalem)
• Activity: Warned of the Lord's judgment and Jerusalem's destruction, while also promising restoration.
• Biblical Book: Book of Zephaniah.

19. Jeremiah (circa 627–580 BC)

• Location: Judah (Jerusalem, later Egypt)
• Activity: Prophesied about Jerusalem’s fall and the Babylonian exile, calling people to repentance.
• Biblical Books: Book of Jeremiah, Lamentations.

20. Ezekiel (circa 593–570 BC)

• Location: Babylon (exile)
• Activity: Prophesied among the Jewish exiles in Babylon about Jerusalem’s fall and future restoration.
• Biblical Book: Book of Ezekiel.

21. Daniel (circa 605–535 BC)

• Location: Babylon, later Persia
• Activity: Had visions of the future and interpreted dreams of Babylonian and Persian kings.
• Biblical Book: Book of Daniel.

22. Haggai (520 BC)

• Location: Jerusalem
• Activity: Encouraged the people to complete the rebuilding of the Temple.
• Biblical Book: Book of Haggai.

23. Zechariah (520–518 BC)

• Location: Jerusalem
• Activity: Prophesied about the reconstruction of the Temple and the coming of the Messiah.
• Biblical Book: Book of Zechariah.

24. Malachi (circa 430 BC)

• Location: Jerusalem
• Activity: Called the people to repentance and warned about the Day of the Lord.
• Biblical Book: Book of Malachi.

Conclusion

This is a chronological presentation of the prophets in the Bible, from Moses to Malachi, the last prophet of the Old Testament.

Jews Believe that Prophecy Ended with Malachi

From the perspective of Jewish tradition, prophetic activity officially ended with Malachi, considered the last prophet of the Old Testament. This is the viewpoint of rabbinic Judaism, which holds that after Malachi, the prophetic gift ceased, and direct revelation from God through prophets was no longer active. This conclusion of prophecy marks the beginning of what is known in Judaism as the "Period of Prophetic Silence."

Why Jews Believe Prophecy Ended with Malachi

• Malachi is considered the last prophet of the post-exilic period, around 430 BC, after the return from Babylonian exile and the reconstruction of the Temple. After Malachi’s prophecies, there are no clear mentions in canonical Jewish writings about the appearance of other prophets.
• The Talmud (rabbinic writings that interpret the Law and Jewish tradition) states that after the prophets Haggai, Zechariah, and Malachi, prophecy ceased and was replaced by wisdom and the interpretation of the law through rabbis.
• Hananiah ben Hezekiah (a rabbi from the Talmudic period) stated that "the Holy Spirit departed from Israel after the last prophets died" (Haggai, Zechariah, and Malachi).
• It is believed that Ezra and the Great Assembly (a group of Jewish scholars formed around 450 BC) took over the role of spiritual leaders of the people, but without possessing the prophetic gift.
• Later, spiritual leadership and interpretation of the law were taken over by the Pharisees, Sadducees, and rabbis, without claiming the role of prophets in the traditional sense.

However, apocryphal and pseudepigraphal books were written, including the Book of Enoch, the Book of Jubilees, and 1–2 Maccabees, which describe a continuation of the spiritual activity of the Jews, but without the involvement of officially recognized prophets.

Messianism and Prophecy after Malachi

In Jewish tradition, after the end of prophecy with Malachi, the Jewish people awaited the coming of a Messiah, but without a continuation of prophets who would provide new revelations. Messianic expectation was central to Judaism during the intertestamental period and was strongly emphasized during Roman occupation.

In later periods, Jews had charismatic figures or leaders considered possible Messiahs (such as Bar Kokhba during the Jewish revolt against the Romans), but none of them were accepted as prophets.

Prophecy in Modern Judaism

In modern Judaism, prophecy is seen as a concluded stage that ended with Malachi and the last post-exilic prophets. The role of spiritual guidance has been taken over by rabbis and sacred texts (Torah, Talmud), and direct revelations from God through prophets are no longer expected until the coming of the Messiah.

In conclusion, from the Jewish perspective, prophetic activity officially ended with Malachi, and no other prophets were included in their biblical canon after that. In Jewish tradition, the prophetic period was followed by a period of rabbinic interpretation and Messianic expectation, without a continuation of direct prophetic revelations.

This transition was not marked by a single decision but was a gradual process, recognized by later generations who saw wisdom and rabbinic tradition as the spiritual heritage that replaced direct prophecy.

Rabbinic tradition gradually recognized certain texts as sacred and authoritative, and this canonization process was completed in the post-exilic period, specifically during the intertestamental period (between the 4th and 2nd centuries BC).

The Main Stages of Old Testament Canonization

The Old Testament canon (Tanakh) is divided into three main sections:

1. Torah (The Law)– The first five books attributed to Moses.
2. Nevi'im (The Prophets)– The books of the prophets.
3. Ketuvim (The Writings)– A varied collection of texts, including Psalms, Proverbs, Ecclesiastes, and others.

A. Establishment of the Torah (The Law of Moses)

• The Torah (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) was the first section of the canon that was accepted as authoritative and sacred in Jewish tradition. Traditionally, it is believed that Ezra (around 450 BC) was the one who consolidated the public use and authority of the Torah in the religious life of the Jewish people after the return from Babylonian exile and the rebuilding of the Temple.

B. Establishment of Nevi'im (The Prophets)

• The books of the prophets were gradually recognized after their writings were acknowledged as having divine authority. For example, major prophets like Isaiah, Jeremiah, and Ezekiel, as well as minor prophets (Hosea, Amos, Micah, etc.), were included. This section was likely completed and widely used by the 4th century BC.

C. Establishment of Ketuvim (The Writings)

• The books in the Ketuvim section were accepted as sacred later than the Torah and the Prophets. Some of these books (such as Song of Songs, Ecclesiastes, Esther) were subjects of debate in rabbinic circles even up to the 1st century AD. The final establishment of Ketuvim took longer and concluded later than the other two sections.

Collection and Transmission of the Canon in the Post-Exilic Period

After the Babylonian exile and the reconstruction of the Temple under the leadership of Ezra and Nehemiah (5th century BC), the Great Assembly (Knesset HaGedolah) played an important role in codifying religious practices and establishing the use of sacred texts. Although it is not considered that the Assembly formally "closed" the canon, it is believed that this period was crucial for forming a body of texts recognized as having divine authority.

Council of Jamnia (circa 90 AD)

A frequently mentioned moment regarding the establishment of the canon is the Council of Jamnia (Yavneh), which took place about 20 years after the destruction of the Second Temple, in 90 AD. However, it is important to note that Jamnia did not formally "close" the Old Testament canon but rather discussed and confirmed certain books that were already widely accepted. Among the books discussed were Esther, Ecclesiastes, Song of Songs, and Proverbs.

In reality, the Jewish canon was already almost stabilized before Jamnia, and the council was more of a confirmation of the traditional authority of certain writings. Nevertheless, the Council of Jamnia played a role in consolidating the final texts from Ketuvim, especially those that had been previously debated.

Factors Influencing the Closure of the Canon

Among the reasons why the Old Testament canon was officially "closed," the following can be mentioned:

• Cessation of Prophecy: After Haggai, Zechariah, and Malachi, Jewish tradition holds that the prophetic gift was withdrawn from Israel, and as a result, there were no more prophets to add new sacred writings.

• Need for Stability: After multiple exiles and political turmoil during the Hellenistic and Roman periods, the Jews felt the need for a stable canon on which to base religious teaching.

• Reaction to Hellenistic Influences: During the Hellenistic period, Jews came into contact with Greek culture, creating a greater need to delineate and protect sacred texts from external influences.

Impact on the End of the Prophetic Period

Once the Old Testament canon was stabilized and considered closed, this solidified the idea that prophecy had ceased. The prophetic writings from Nevi'im were concluded, and after Malachi, no new texts were added. Jews in the post-exilic period thus focused on interpreting and studying the existing sacred texts, and the role of spiritual leadership was taken over by rabbis and those who transmitted the oral tradition.

Ezra and the Scribes: Pioneers of Law Interpretation

Ezra (circa 450 BC) is a central figure in establishing a tradition of law interpretation that later influenced groups of scribes, Sadducees, and Pharisees. Ezra was a scribe and priest, described in the Book of Ezra as a scholar of the Law of Moses.

• The Role of Ezra and the Great Assembly: After the return from Babylonian exile, Ezra restored the observance of the Law (Torah) in Jerusalem and reformed the religious life of the Jews, placing a strong emphasis on the study and application of the Law. The Great Assembly (Knesset HaGedolah), a council of about 120 wise men and religious leaders, contributed to developing this system of law interpretation.
  
• The Scribes (in Hebrew, soferim) were among the first spiritual leaders to play a central role in copying and interpreting the Torah. They dedicated themselves to learning, writing, and applying God's Law. Ezra is considered the founder of this scribal tradition.

Sadducees: Priestly Aristocrats

The Sadducees emerged as an influential faction during the Second Temple period, starting from the 2nd century BC. They were aristocrats and mainly represented the priestly class of the Jerusalem Temple.

• Origins: The Sadducees are considered descendants of priestly families, especially from the line of Zadok, the high priest during the time of King David and Solomon. This is where their name comes from (from the Hebrew Tzadok). The first Sadducees appeared around 200 BC, but they gained significant influence in the 2nd century BC, during the Hellenistic period and especially under Roman rule.
• Beliefs and Role: The Sadducees accepted only the Torah (the first five books of the Bible) as divine authority and rejected oral traditions and beliefs promoted by the Pharisees, such as the resurrection of the dead or the existence of angels and spirits. Essentially, they were religious conservatives but also political aristocrats, often collaborating with Greek and Roman authorities.
• Influence: The Sadducees dominated the high priesthood and the Sanhedrin (the highest religious and judicial court of the Jews) during the Second Temple period, until its destruction in 70 AD.

Pharisees: Interpreters of the Law and Adherents of Oral Tradition

The Pharisees emerged around the same period as the Sadducees, in the 2nd century BC, and became one of the most influential religious groups during the Second Temple period.

• Origins: The Pharisees are considered spiritual descendants of the reform movement initiated by Ezra and the scribes but emerged distinctly as a separate group during the Maccabean period (approximately 160–150 BC), during the Jewish revolt against Hellenistic influence.
• Beliefs and Role: The Pharisees upheld not only the written Torah but also the Oral Tradition (Oral Torah), which included a series of additional interpretations and rules for applying the Law of Moses. They were concerned with religious purity and the application of the Law in everyday life. The Pharisees believed in the resurrection of the dead, angels, and the afterlife—concepts rejected by the Sadducees.
• Influence: Although the Pharisees did not have the same political and economic power as the Sadducees, they held broad influence among the masses. They were respected as teachers of the law and were considered guardians of religious traditions. After the destruction of the Second Temple in 70 AD, the Pharisees became the foundation for the development of Rabbinic Judaism.

Scribes: Law Interpreters and Leaders of the Pharisees

The scribes during Jesus' time were a continuation of the tradition started by Ezra, but in the New Testament period, they are often associated with the Pharisees. They were specialists in the Torah and were responsible for teaching and interpreting the Law for the people.

• Origins and Development: Starting from Ezra's time (around 450 BC), scribes played a central role in Jewish religious life, helping to interpret and apply the Law. During the intertestamental period (approximately 400 BC - 0 AD), the scribes became increasingly influential, becoming essential to the Pharisaic movement.
• Role in the New Testament: During Jesus' time, the scribes were teachers of the Law and often members of the Pharisees. They had the role of interpreting and applying the Law in the religious and civil life of the Jews. The scribes were recognized as experts in the Law, and both Pharisees and scribes had a strong religious influence on the population.

Essenes: An Isolated and Ascetic Group

Another important group that emerged during the Second Temple period, but not directly mentioned in the New Testament, were the Essenes. They were a separate religious group known for their asceticism and strict purity. They had withdrawn to isolated places such as Qumran, where the Dead Sea Scrolls were discovered.

• Origins: The Essenes appeared in the 2nd century BC and were distinguished by a monastic life and strict purity rules. They considered themselves the true guardians of the Jewish faith and viewed the corruption of the Temple as a reason for isolating themselves from the rest of society.
• Influence: Although they did not have direct political or religious influence in Jerusalem, the Essenes had a significant theological impact, especially on messianic and eschatological thinking.

What Happened After the Babylonian Exile?

After the exile, the attitude of rejecting the prophets continued in a different form, and one of the central reasons was the influence of Hellenistic philosophy. The Sadducees, in particular, are a clear example of how this influence from Greek philosophy had a profound impact on Jewish religious thought, especially regarding the rejection of supernatural beliefs, such as angels and resurrection—two central themes in the book of the prophet Daniel.

1. Rejection of the Prophets Continues After the Exile

• After the exile, even though the people of Israel returned to their land and rebuilt the Temple, there was an increasing distance from direct prophecies and a transition toward the interpretation of the Law through scribes and rabbis. This tendency not only persisted but also solidified.
  
• Daniel 9:6 clearly highlights that disobedience to the prophets was one of the causes of the exile. After the exile, instead of a complete return to heeding God's prophets, the people distanced themselves more and more from the idea of direct revelation through prophets, preferring to rely on traditions and interpretations.

2. Hellenistic Philosophy - A Powerful Influence

• After the conquests of Alexander the Great (starting in 332 BC), Hellenism began to spread throughout the Near East, including Judea. Greek philosophy, especially Platonism and Aristotelianism, promoted a rational approach to the world, where divine revelations and supernatural interventions were viewed with skepticism.
  
• The Sadducees were the most affected by this influence, being aristocrats and priests with direct ties to Hellenistic elites. They adopted a more rationalist approach closer to Greek thought, rejecting concepts such as the resurrection of the dead and the existence of angels. This directly contrasts with Daniel, who openly speaks about angels (such as Gabriel) and prophetic visions. The rejection of these beliefs by the Sadducees shows that philosophical influence had a decisive impact on their religious outlook.

3. Philosophy as an Argument Against Prophecy and Revelation

• In Greek philosophy, truth was discovered through reason and logic, not through divine revelation or supernatural intervention. Plato and Aristotle had different views on nature, the soul, and the cosmos, but neither promoted prophetic revelations as considered in the Jewish tradition.
  
• The Sadducees, influenced by this Hellenistic way of thinking, came to believe that direct revelations, like those of biblical prophets, were no longer necessary or credible. In this context, they refused to accept new prophets or new revelations, preferring to interpret the Torah strictly and maintain a rational and controlled religion.
  
• This attitude is directly linked to the rejection of John the Baptist and Jesus: both brought prophetic messages and divine revelations that challenged the established authority of the religious elite, including the Sadducees.

4. Daniel and the Contrast with the Sadducees

• Daniel, a clear example of faith in supernatural intervention, explicitly mentions angels and prophetic visions. He has a direct relationship with the angel Gabriel, who brings him revelations about future events. In Daniel 9 and other parts of the book, his profound belief in angels acting as divine messengers is evident.
• This vision is diametrically opposed to that of the Sadducees, who, influenced by Hellenism, rejected belief in angels and direct divine interventions. Philosophy played a central role in shaping this difference in perspective. The Sadducees preferred a more naturalistic, rationalist view, in which the divine realm did not interfere with the human world through such manifestations.

Rejection of Prophets and Revelations After the Exile

The rejection of prophets and divine revelations after the exile can be understood as a process influenced by multiple factors, among which Hellenistic philosophy played a crucial role. Greek philosophy provided the Sadducees with a rational argument to reject angels, resurrection, and prophecies, while the Pharisees remained more attached to Jewish traditions that included supernatural beliefs.

Thus, the idea of philosophical influence is clearly supported by historical facts and the cultural context of the time. Hellenistic philosophy represented a breaking point between those who remained faithful to the belief in supernatural revelations and those who adopted a more rationalistic form of religion.

Angel Gabriel – His Appearance in Chapters 8 and 9

The appearance of Gabriel in Daniel 9:21 is described as a swift flight while Daniel was still praying. Gabriel had been sent to instruct him and give him an important revelation related to the prophecy of the seventy weeks. This event continues the interaction that Daniel previously had with Gabriel in chapter 8, when the angel explained the vision of the ram and the goat (a prophetic vision concerning future empires).

The Connection Between Chapter 8 and Chapter 9

• In chapter 8, Daniel received an apocalyptic vision about the fall of the Medo-Persian Empire and the rise and fall of Alexander the Great. This vision was explained by Gabriel, who was sent to clarify the symbolic meanings of the vision. From a chronological perspective, this vision took place approximately 10 years before the events of chapter 9, and Daniel was already familiar with Gabriel as a divine messenger.
• In chapter 9, Daniel refers to the same figure (Gabriel), who appears again to bring him a revelation. Gabriel comes "in swift flight" at the time of the evening prayer, indicating that the answer to Daniel's prayer came quickly, suggesting the urgency and importance of the revelation to be given. His repeated appearance reinforces the idea that Daniel is a key figure in receiving divine messages related to the future of the Jewish people.

Therefore, the previous vision mentioned by Daniel in chapter 9 is clearly the one from chapter 8, which has direct links to prophetic revelations about the future and the restoration of God's people.

Clarification of the Prophecy of the Seventy Weeks (Daniel 9:23-24)

In Daniel 9:23-24, Gabriel tells Daniel to pay attention and understand the vision (or prophecy). The question arises: which vision or prophecy is being referred to here? Immediately following this is the prophecy of the seventy weeks, which directly relates to Jerusalem and its restoration. To ensure clarity, it is essential to examine whether Jerusalem is mentioned in the previous visions of Daniel (chapters 7 and 8) and whether any of them connect to the prophecy referenced by Gabriel.

1. The Vision from Daniel 7 – The Four Beasts

In Daniel 7, the vision of the four beasts represents four great world empires: Babylon, Medo-Persia, Greece, and Rome. In this vision, the emphasis is on the succession of empires and the coming of the Son of Man who will receive eternal dominion. However, Jerusalem is not explicitly mentioned in this vision. The vision is global, related to imperial power over the whole world, without specific details about the Jewish people or Jerusalem.

2. The Vision from Daniel 8 – The Ram and the Goat

In Daniel 8, Daniel has a vision about the ram and the goat, symbolizing the Medo-Persian Empire and the Greek Empire. This vision particularly focuses on the conflict between these two empires and the rise of a powerful leader from Greece (Alexander the Great) and the fragmentation of his empire. It also speaks of a "little horn" that will do terrible things and bring a period of desecration and destruction. There is an indirect reference to Jerusalem and the Temple, as the little horn "will take away the daily sacrifice and desecrate the Sanctuary." However, the vision mainly concerns global powers and geopolitical conflicts, and Jerusalem is not explicitly the central focus, but rather mentioned in relation to the desecration of the Temple.

3. Jeremiah’s Prophecy of the 70 Years and the Connection with Jerusalem

In Daniel 9:2, Daniel reads the prophecy of Jeremiah, which states that 70 years must pass for the desolations of Jerusalem. This is the central prophecy referenced in Daniel's prayer in chapter 9 when he pleads for mercy and restoration for Jerusalem and his people.
Jeremiah 25:11-12 and Jeremiah 29:10 clearly emphasize that after 70 years of exile in Babylon, God will bring the people back and restore Jerusalem. Therefore, in chapter 9, Daniel’s prayer is directly connected to Jerusalem and Jeremiah’s prophecy about the end of the Babylonian exile.

4. Gabriel and the Prophecy of the Seventy Weeks (Daniel 9:24-27)

When Gabriel begins to speak about Jerusalem and the seventy weeks, it is evident that his message is a response to Daniel's prayer for the restoration of Jerusalem. Gabriel explains to Daniel that there will be seventy weeks (of years) decreed for Jerusalem and his people until the complete fulfillment of God's plan. This includes restoration, atonement for sins, and the coming of everlasting righteousness.

5. The Connection Between the Term "Vision" and Jeremiah's Prophecy

When examining the general context, Gabriel uses the word "vision" ("mareh") to refer to something that must be understood spiritually and prophetically. As noted, Daniel does not seek clarification about the previous visions from chapters 7 and 8; rather, he prays about Jeremiah's prophecy and the restoration of Jerusalem. It is highly likely that Gabriel uses the term "vision" symbolically, referring to Jeremiah's prophecy, which, although not technically a "vision," remains an important prophetic revelation for Daniel and his people.

In the visions from chapters 7 and 8, Jerusalem is not the central focus, though there are indirect references to the Sanctuary and sacrifices. Instead, in chapter 9, Gabriel directly refers to Jerusalem and the prophecy of the seventy years from Jeremiah's writings.
The prophecy of the seventy weeks that follows in verses 24-27 is the specific answer from Gabriel to Daniel’s prayer for the restoration of Jerusalem. Therefore, the term "vision" in verse 23 refers either to Jeremiah’s prophecy or to the prophetic message that Gabriel is about to explain, not to Daniel’s earlier visions, which do not explicitly mention Jerusalem. Furthermore, the vision from chapter 8 was sealed. For these reasons, interpreting Gabriel’s message in chapter 9 as referring to the prophecy from chapter 8 through the explanation of the seventy weeks decreed for the Jewish people is an interpretative error that leads to other theological misunderstandings.

Seventy Weeks Are Determined

• "Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most Holy.
  
• 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.
  
• 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 he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate."
  (Daniel 9:24-27)

The reference to "70 weeks" (of years) in Daniel 9:24 is unique in the Scriptures, and there is no other exact mention of a period of 70 weeks (of years) in this specific way anywhere else in the Bible. However, the concept of "weeks of years" or periods of time expressed as weeks is rooted in Jewish tradition, particularly in the context of Leviticus and the Jewish calendar. Therefore, let us analyze some passages and ideas related to "weeks" as a symbolic unit of time and other periods of 70 in the Bible that may provide context for this prophecy.

Weeks of Years in Jewish Tradition – Leviticus 25

In Leviticus 25:1-7, God establishes cycles of years referring to the concept of "weeks of years." In Jewish tradition, a "week" can represent a period of seven years. In this chapter of Leviticus, the concept of the "Sabbatical year" is introduced: every seven years, the land was to rest. After seven such cycles of seven years (49 years), the Year of Jubilee (the 50th year) would follow—a special year of liberation and restoration.

This idea of "weeks of years" is very important in the prophecy of Daniel 9, where the reference to "70 weeks" is understood as 70 weeks of years. This means that each week represents 7 years, and 70 weeks represent 490 years.

The Concept of "70" in the Bible

There are other important references to the number 70 in the Bible, which are significant even though they do not explicitly mention "weeks." The number 70 is often associated with the completion of a divine cycle and significant periods of judgment and deliverance.

In Jeremiah 25:11-12 and Jeremiah 29:10, the Babylonian exile is described as lasting 70 years. This is the prophecy referenced by Daniel in his prayer in Daniel 9 when he prays for the end of the exile and the restoration of Jerusalem. These 70 years represent the period of God's judgment upon the people of Israel for their sins.

Moreover, the period of 70 years is seen as a time of punishment and purification for the Jewish people, so that they may return to God and Jerusalem may be restored. This reference to 70 years from Jeremiah’s prophecies can parallel the period of the 70 weeks in Daniel 9, as both refer to judgment, restoration, and the fulfillment of God's plan for Israel.

The Prophetic Significance of the "70 Weeks" in Daniel 9:24-27

In Daniel 9, the term "70 weeks"(Hebrew "shavu'im", the plural of "shavua", meaning "week") is traditionally interpreted as "weeks of years". This means that each "week" represents 7 years, and 70 weeks represent a total of 490 years. This is a symbolic period used by God to indicate the time needed to fulfill His plan of complete restoration and judgment for Israel.

The 70 Weeks Include:

1. The Restoration of Jerusalem after the Exile.
2. The Coming of the Anointed One (Messiah) and His Work.
3. The Final Judgment upon the People and the Establishment of Everlasting Righteousness.

The 490 yearsare divided into different segments, culminating in the coming of the Messiah and the final events described in the prophecy. In this way, Gabriel explains to Daniel that the period of judgment for the Jewish people is not fully concluded with the end of the 70 years of exile in Babylon, but there is still a symbolic period of 70 weeks (490 years)that will complete God's full plan.

The Prophecy of the 70 Weeks – Clarity and Understanding

Chapter 9 is different from the previous and following chapters in several respects:

• The prophecy of the 70 weeksis not connected to complex symbols or mystical images (such as beasts, rams, and goats) but is a clear chronology of events, explained in straightforward language.
• Unlike chapter 8, where Daniel is disturbed and instructed to seal the vision for "distant times", chapter 9 contains no such instructionto seal or mention distant times.
• In Daniel 9, Gabriel tells Daniel to pay attention and understand, and the entire chapter is structured as a clear response to Daniel's prayerfor Jerusalem and the restoration of the people.

Chapters 8 and 10-12: Unclear and Sealed Visions

• In chapter 8, Daniel receives a vision about the ram and the goat, which is partially explained, but the conclusion clearly states that Daniel did not fully understand the vision, and it had to be sealed for a distant future.
• In chapters 10-12, Daniel receives a highly complex vision, which ends with a clear confirmation that Daniel did not understand everything, and those words were to be sealed for "the time of the end"(Daniel 12:9). This section is clearly linked to apocalyptic future events.

The Lack of a Clear Ending in Chapter 9

This raises a crucial question: Why does chapter 9 lack a conclusion or clear ending, as ALL other chapters do? While each chapter ends with a clear statement about the events or Daniel's reaction (sick, troubled, astonished), or with an indication that the vision should be sealed, in chapter 9, there is NO such mentionof Daniel's reaction to the prophecy of the 70 weeks.

This omission is particularly significant because the prophecy that begins in chapter 10 and continues to the end of chapter 12 contains two contradictory statements: one in the prologue and another in the epilogue. While the prologue states that Daniel understood the prophecy, the epilogue clearly indicates that he did not understand. Therefore, it appears that there has been a deliberate textual alterationthat creates confusion.

In Daniel 10:1, it says: "He paid attention to the word and understood the vision."
This statement sounds exactly like a conclusion to chapter 9, because the prophecy there was clear and accessible to Daniel's understanding.

Why Daniel 10:1 Should Be the Ending of Chapter 9

1. Chapter 9 is the only chapter where Daniel is called to understand and is not instructed to seal. Therefore, it is reasonable to assume that he understood it.
2. The declaration in Daniel 10:1 refers to understanding a vision, and this fits perfectly with the structure of chapter 9, which was intended to be clear and understandable.
3. In chapter 10, a new vision begins, which is not understood and sealed.

If the declaration from Daniel 10:1 were placed at the end of chapter 9, it would resolve the entire confusion between understanding and not understanding Daniel's visions.

The Importance of the Textual Alteration

This discovery of textual alterationis a key element in interpreting Daniel's prophecies because chapter 9is the only chapter in the Book of Daniel where the message is intended to be fully understood by Daniel. The visions from chapters 8 and 10-12 remain ununderstood and sealed for a future time. The statement from Daniel 10:1 that Daniel understood the visionis actually the conclusion for chapter 9, as this chapter contains a clear and direct prophecy related to Jerusalem and the coming of the Messiah. This textual rearrangement brings extreme coherence both in structure and in understanding the message of the prophecy.

"This Word, Which Is True, Announces a Great Calamity"

This phrase from Daniel 10:1is crucial to understanding Daniel's reaction. If placed in the context of chapter 9, it gains even greater weight:

• Daniel understood the prophecy of the 70 weeksand realized that despite his prayer for the restoration of Jerusalem and his people, the fate of the Messiah would include "a great calamity".
• The Messiah would be "cut off"(Daniel 9:26), meaning killed, and this event would take place precisely in Jerusalem, among the people for whom Daniel was praying.
• This was devastating news for Daniel, as he had hoped for complete restoration and blessing for his people, but he learned that his people would be responsible for cutting off the Messiah.

This reinterpretation and textual correction not only clarify the prophetic structure of Daniel but also provide a more coherent understanding of the message concerning the Messiah and the restoration of Jerusalem.

The Prophecy about the Messiah in Daniel 9:26

In Daniel 9:26, Gabriel tells Daniel:

• "After the sixty-two weeks, the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: war will continue until the end, and desolations have been decreed."

• The Messiah (the Anointed One) will be cut off. This is probably the news that caused Daniel great distress. After the restoration of Jerusalem, the Messiah will come, but he will be killed and will have nothing. This means that the Jewish people, although expecting a political liberator, will be responsible for the death of the Messiah.
• After that, Jerusalem will be destroyed again, and the holy place will be desolate. These devastating events are part of the "great calamity" that Daniel understands from this prophecy.

In chapter 9, Daniel hoped for a complete restoration of his people and Jerusalem. He read Jeremiah's prophecy about the 70 years of exile and prayed for the end of the exile and for the forgiveness of his people's sins. But the understanding he receives from Gabriel is that, although the physical exile will end and Jerusalem will be rebuilt, an even greater calamity will come upon them: the cutting off of the Messiah.

Daniel realizes that his people will be responsible for this act, which makes his prayer of repentance and plea for forgiveness even more important. Although the Messiah is sent for the restoration and salvation of the people, he will be rejected and killed by his own people.

Even though Daniel receives in chapters 10-12 visions that are sealed and related to future times, he understood in chapter 9 a central and devastating truth: his people will not recognize the Messiah and will take part in his killing, which will bring severe consequences upon Jerusalem and the people.

This is the tragic message that Daniel understands: Jerusalem will be temporarily restored, but will fall again into ruin because of the people’s refusal to recognize the Messiah.

This realization makes his statement in Daniel 10:1 ("This word... announces a great calamity") directly refer to the prophecy in chapter 9, shedding light on the emotional and spiritual impact that this understanding had on Daniel.

The 70 Weeks - The Last Chance for the People of Israel

In conclusion, the prophecy of the 70 weeks is the final period given to the Jewish people to correct their behavior, atone for their sins, and demonstrate that they can fulfill the righteousness required by God. It is a chance given for the fulfillment of the prophecies related to Jerusalem and for the restoration of the relationship with God. After this period, the final fate of the people will be determined based on their response to this call.

The people of Daniel are the ones who must respond, and their decisions will determine what happens next regarding the covenant between them and God and the future of Jerusalem.

There is a consistent line throughout the Bible that shows that God offers periods of repentance and return, but these have a limit. After that limit, the consequences inevitably follow.

Biblical Examples Showing Limited Periods of Grace:

Saul, King of Israel:

• God anointed Saul as king, giving him a period of reign to demonstrate obedience. However, Saul chose disobedience (1 Samuel 15). After a limited period of trials, God removed him from leadership and chose David.
• Lesson: Saul’s period had a limit, and after it passed, the consequence of his disobedience came.

The Flood (Genesis 6-9):

• Noah was called a “preacher of righteousness” (2 Peter 2:5), and God gave humanity a period of 120 years to repent. When that period ended and they did not repent, judgment came through the flood.
• Lesson: Even in the face of such great judgment, God offered a time of grace, but it had a clear limit.

Sodom and Gomorrah (Genesis 19):

• Abraham prayed for the salvation of the cities, and God was willing to spare them if at least 10 righteous people were found. But once their wickedness reached its peak, there was no salvation, and the cities were destroyed.
• Lesson: A period of grace existed, but when it ended, judgment came.

Eli’s Sons (1 Samuel 2-4):

• The sons of the priest Eli had a period of repentance, but they did not change, so God decided to punish them, and they were destroyed on the day of judgment against Eli’s house.
• Lesson: Even though they had the chance to repent, their period ended, and the consequences were inevitable.

The People of Israel before the Babylonian Captivity:

• Before the Babylonian exile, God gave the Jews many opportunities to repent through prophets like Jeremiah. But after ignoring repeated warnings, God determined that exile was necessary to fulfill judgment.
• Lesson: Divine grace was extended, but the time for repentance had a limit.

Connection with the Prophecy of the 70 Weeks

The prophecy of the 70 weeks in Daniel 9 follows this pattern: it is a final period given to the Jewish people to repent and fulfill God’s requirements. During this time, they have the chance to show that they can and want to live in righteousness, return to God, and accomplish all that is mentioned in verse 24.

The angel Gabriel tells Daniel that these 70 weeks are a clearly defined time for his people and for Jerusalem:

• It is a limited period.
• At the end of this period, if the people do not fulfill what is required, consequences will follow.

Is There Another Period After the 70 Weeks?

There is no indication in the text of Daniel 9 that another period would follow the 70 weeks. On the contrary, the prophecy is very clear: the 70 weeks are determined, and after them, the fate of the people and Jerusalem will be decided.

The prophecy does not offer any hope that there will be another period of grace for the people of Israel after the 70 weeks. As in all other biblical examples, when the period of repentance ends, judgment follows.

Conclusion

The prophecy of the 70 weeks is a final chance given to the Jewish people to make things right, and this concept is in perfect harmony with the way God has acted throughout biblical history:

• Saul, the Flood, Sodom and Gomorrah, Eli’s sons, and other examples show that there are clear limits to the grace offered by God.

• After the time of repentance ends, if there is no change, judgment follows.

• The 70 weeks of Daniel 9 represent the final period for the people of Israel in which they must fulfill God’s requirements, and beyond this, no other period is promised.

Therefore, there is nothing in the text to suggest that after the 70 weeks there would be another period or another decision. God is consistent in His actions, and the period of grace has a clear limit, after which consequences follow.

Judgment on the Chosen People

The message conveyed by Gabriel is not just a warning, but also a prediction of the judgment that will follow after the 70 weeks. The people of Israel were given a clear time to repent, but unfortunately, the text suggests that the people as a whole will choose not to listen and not to fulfill the righteousness required by God.

Choices and Consequences

The prophecy emphasizes that many wrong decisions will be made by the leaders of the people. They will not make the choices that would lead to the complete restoration of the covenant with God, and this will have serious consequences.

The Positive Side: The Covenant with the Anointed One

However, there is also a ray of hope in the prophecy. Although the people as a whole will choose otherwise, there will be many who will make a covenant with God’s Anointed One. These are the ones who, like Daniel, will be considered by God as “precious and beloved.” This group of people, who will choose to listen and make a covenant with the Anointed One, will stand in contrast to the rest of the people who refuse to obey.

• The Anointed One is mentioned in the text as the figure who will have a central role during this period of 70 weeks. The covenant made with the Anointed One will bring hope to those who, like Daniel, remain faithful despite the general disobedience of the people.

Daniel is called "beloved" and "precious" by Gabriel, which highlights that God has not completely abandoned His people but will continue to show His love and grace to those who make the covenant with the Anointed One.

“Times of Trouble” in the Prophecy of the 62 Weeks

Gabriel mentions that the squares and trenches (meaning the reconstruction of Jerusalem) will be rebuilt “in times of trouble.” These “times of trouble” refer to a general period of difficulties and persecutions that the Jewish people went through during the rebuilding of Jerusalem and later during the dominance of the succeeding empires.

What is remarkable in this text is that Antiochus Epiphanes, a figure often mentioned in other interpretations, is not highlighted here as a central character. The events related to the desecration of the Temple by Antiochus are included in a general category of “times of trouble,” suggesting that his actions, although historically significant, are not considered exceptional within the prophecy but only part of the broader sufferings and trials of the people of Israel.

The Defilement of the Temple in History

The defilement of the Temple was not a singular event related only to Antiochus Epiphanes. There are many other examples in the Bible and in the history of the Jewish people where the Temple was profaned or suffered due to the disobedience and sins of the people.

• The Prophet Zechariah Was Killed in the Temple: In 2 Chronicles 24:20-22, the prophet Zechariah, the son of Jehoiada, was killed in the courtyard of the Temple at the command of King Joash. This act was a great sin and a defilement of the Temple.

• Uzziah Entered the Temple: In 2 Chronicles 26:16-21, King Uzziah entered the Temple and tried to burn incense on the altar of incense, an act reserved for priests. As a result, he was struck with leprosy.

• Defilement of the Temple by Wicked Priests: During the priesthood of Eli, his sons, Hophni and Phinehas, profaned the sacrificial system of the Temple by stealing from the offerings brought to God and living in sin, a practice condemned by God (1 Samuel 2).

Manasseh, the King Who Defiled the Temple (2 Chronicles 33:4-7)

Manasseh, the king of Judah, was one of the worst kings and committed acts of idolatry even in the Temple in Jerusalem. The text from 2 Chronicles 33:4-7 describes these deeds:

• 2 Chronicles 33:4-5: "He built altars in the house of the Lord, of which the Lord had said, 'In Jerusalem shall My name be forever.' He built altars for all the host of heaven in the two courts of the house of the Lord."

• 2 Chronicles 33:7: "He set a carved image, the idol of Asherah, which he had made, in the house of God."

Manasseh brought idols into the Temple and committed acts of idolatry right in the place where worship was to be offered only to God. Because of these sins, Judah was brought into captivity, and the Temple was devastated.

King Ahaz and the Defilement of the Temple (2 Chronicles 28:24)

Another case is Ahaz, the king of Judah, who brought idolatry into the Temple and even closed the doors of the Temple.

• 2 Chronicles 28:24: "Ahaz gathered together the articles of the house of God, cut them into pieces, shut the doors of the house of the Lord, and made altars in every corner of Jerusalem."

Ahaz replaced the worship of God with idolatry and effectively halted the functioning of the Temple through these acts of defilement.

The Prophet Jeremiah and Warnings About the Defilement of the Temple

Jeremiah was another prophet who spoke frequently about the defilement of the Temple by the people and the priests. In Jeremiah 7, known as the "Temple Sermon," God sends Jeremiah to warn the people about their sins and about the falseness of their worship.

• Jeremiah 7:9-11: "Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods whom you do not know, and then come and stand before Me in this house which is called by My name, and say, 'We are delivered'—to do all these abominations? Has this house, which is called by My name, become a den of robbers in your eyes? Behold, I, even I, have seen it," says the Lord.

Jeremiah warns the people that their iniquities are a defilement of the Temple and that God will no longer tolerate their hypocrisy. Although they came to worship at the Temple, they lived in sin and committed great injustices.

The Defilement of the Temple Seen by Ezekiel

Ezekiel 8 is a crucial passage that describes the prophet’s vision of the defilement brought to the Temple by priests and leaders. In this vision, God takes Ezekiel to the Temple and shows him the abominable acts of idolatry and wickedness taking place there. Here are some moments from this chapter:

• Ezekiel 8:6-13: Ezekiel sees idolatry in the Temple. The leaders of Israel worshiped idols inside the Temple. The text says: "Then He said to me, 'Son of man, do you see what the elders of the house of Israel do in the dark, every man in the room of his carved images? For they say, "The Lord does not see us, the Lord has forsaken the land."'" The priests and elders of Israel were involved in idolatry, believing that God did not see what they were doing in the Temple.

• Ezekiel 8:14-16: Priests and elders worshiped the god Tammuz, a Mesopotamian deity. "He brought me to the entrance of the north gate of the house of the Lord, and behold, there sat women weeping for Tammuz." The priests and women brought pagan practices into the Temple of God.

• Ezekiel 8:16: Priests and leaders worshiped the sun right in the courtyard of the Temple: "He brought me into the inner court of the house of the Lord, and behold, at the entrance of the temple of the Lord, between the porch and the altar, were about twenty-five men, with their backs toward the temple of the Lord and their faces toward the east, worshiping the sun toward the east." These people, who were supposed to serve God, worshiped the sun in an act of idolatry even within the Temple.

This vision from Ezekiel 8 shows how deep the corruption among the priests and leaders of Israel was. Their idolatry and disobedience were so grave that God had to bring judgment upon Jerusalem.

God Does Not Tolerate the Defilement of the Temple

History clearly shows that God does not tolerate the defilement of the Temple, whether it is done by foreign enemies (as in the case of Antiochus) or by the leaders or the people of Israel themselves. Every time the Temple was profaned, consequences followed—either in the form of immediate judgment or in the form of the Temple’s destruction, as in the case of the Babylonian exile.

Ongoing Distress During the Reconstruction of Jerusalem and the Hellenistic Period

During the period of the 62 weeks (following the 7 weeks from the issuing of the decree to rebuild Jerusalem), the Jewish people experienced continuous times of distress under foreign domination.

• During the Persian period, even though they were allowed to rebuild Jerusalem and the Temple, the Jews faced constant opposition and were often treated with suspicion by their neighbors, leading to "times of distress."

• During the Hellenistic period, the people continued to be under the control of various Hellenistic empires (Seleucids and Ptolemies), and many foreign leaders tried to impose Greek cultural elements, causing great cultural and religious conflicts.

Antiochus Epiphanes, in this context, is just one of those foreign leaders who caused suffering to the Jewish people, but he is not highlighted as a central event in the prophecy. He represents just one episode within the broader framework of the "times of distress" experienced by the Jews during those periods.

The angel Gabriel addressed a profound and essential theme regarding the time limitation of grace and the opportunities for repentance that God offers, whether to the people of Israel or to Christians in the New Testament, including in Jesus’ messages to the seven churches in Revelation. The message is that God gives everyone a time to repent and return to the covenant, but this time is limited, and beyond that period, judgment follows.

Let us examine this idea in the New Testament, especially in the messages to the seven churches, to see if Jesus follows a theology similar to that of the Old Testament.

Messages to the Seven Churches in Revelation

The messages to the seven churches in Revelation (chapters 2–3) are addressed to the churches of Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. Each message follows a clear structure: Jesus begins by praising what is good in each church, but in many cases, a warning follows regarding their sins and disobedience. Then, He offers a time for repentance, but makes it clear that if there is no repentance, judgment will follow.

Ephesus: Return to Your First Love

• Revelation 2:4-5: "Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent."
• Interpretation: Jesus praises the church in Ephesus for their works, but warns that they have left their first love. He gives them time to repent, but warns that if they do not return, He will come and remove their "lampstand," which symbolizes God’s presence and light. This is a clear sign that there is a time limit for repentance. If they do not repent, judgment will follow.

Smyrna: Be Faithful Until Death

• Revelation 2:10: "Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life."
• Interpretation: The church in Smyrna is warned that they will endure a period of tribulation. This period is limited ("ten days"), but they must remain faithful until death. There is no further period of grace after the tribulation. After this trial, either the crown of life or judgment follows.

Pergamum: Repent, or I Will Come Quickly

• Revelation 2:16: "Repent, or else I will come to you quickly and will fight against them with the sword of My mouth."
• Interpretation: The church in Pergamum is warned about compromising with sin. Jesus calls them to repent and gives them time to make changes, but clearly states that if they do not repent, He will come with the sword of His mouth, meaning judgment will be imminent. Again, there is a limited time for repentance.

Thyatira: I Gave Her Time to Repent

• Revelation 2:21-22: "And I gave her time to repent of her sexual immorality, and she did not repent. Indeed, I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds."
• Interpretation: This is a very clear example where Jesus directly says that He gave time for repentance, but that time has ended because they did not repent. The warning is followed by judgment: He will send tribulation and cast those persisting in sin into sickness. This shows that the time of grace and mercy is not infinite.

Sardis: Watch, or I Will Come Like a Thief

• Revelation 3:2-3: "Be watchful, and strengthen the things which remain, that are ready to die, for I have not found your works perfect before God. Remember therefore how you have received and heard; hold fast and repent. Therefore if you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you."
• Interpretation: The church in Sardis is warned to watch and repent. If they do not do so, Jesus will come like "a thief," meaning that judgment will come unexpectedly without any further warning. This again suggests that there is a time limit for correcting their ways, after which no further opportunity will exist.

Laodicea: I Will Spit You Out of My Mouth

• Revelation 3:16-19: "So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. ... As many as I love, I rebuke and chasten. Therefore be zealous and repent."
• Interpretation: The church in Laodicea is warned for their spiritual indifference, being "lukewarm." Jesus gives them one last chance to repent, but if they do not respond, they will be spat out of His mouth, symbolizing their rejection. This is a warning that if they do not change, they will be excluded from His presence.

In conclusion, the theology of limited grace and the call to repentance is consistent throughout the Bible. Whether in the Old or New Testament, God gives a specific time for people to repent. When that time ends, judgment follows.

The Limitation of the Time for Repentance in Jesus' Messages

From these passages in Revelation, it is clear that Jesus follows the same theology of the limitation of grace and repentance time as God did towards the people of Israel. In each message to the churches, there is:

• A warning about their sins.
• A call to repentance and a limited period of time to return to God.
• An inevitable judgment if repentance does not occur within that time frame.

Therefore, the idea of limited grace and judgment after the time for repentance ends is present both in the Old Testament and the New Testament, especially in Jesus' messages to the churches. God is merciful and always offers a time of grace, but this time is limited, and if people refuse to repent, judgment inevitably follows.

The Church of Philadelphia

The Church of Philadelphia is an exception: Jesus does not call them to repent for a specific sin, but He does ask them to hold fast to what they have, suggesting that even this church is subjected to a continuous testing of faithfulness and patience. So, even the Church of Philadelphia has a limited time in which they must maintain obedience and loyalty despite external temptations or pressures.

"Hold fast what you have" - The Importance of Perseverance:

• Revelation 3:11: "Behold, I am coming quickly. Hold fast what you have, that no one may take your crown."

This call from Jesus to "hold fast" what Philadelphia has already gained shows that, although there is no warning for a specific sin, there is still a challenge for them: not to lose the faith and obedience they have already secured. This time of testing is extremely important, and they must be vigilant and remain faithful despite pressures that might make them give up what they have gained.

• Keeping something is just as challenging as winning a battle. In Philadelphia's case, the challenge is to remain steadfast and not allow anyone to take their crown (reward). This suggests that they are also undergoing a time of testing, even if the nature of that testing is different from that of other churches that must repent of an evident sin.

Connection with Daniel: Continuous Obedience and "Holding Fast"

Comparing the Church of Philadelphia with Daniel's example, we see a strong parallel. Daniel was called "beloved and precious," but despite this privileged status, he had to maintain his faithfulness to God amid many trials, challenges, and opposition.

Daniel had to hold fast to his faith in the midst of a hostile world (Babylon), remain steadfast in prayer, and refuse compromises that would have required him to abandon his faith and obedience to God. Similarly, the Church of Philadelphia is called to remain obedient to their covenant with Jesus, without yielding to pressures.

Judgment Is Universal, Even for Philadelphia

Although Philadelphia is protected from the hour of trial, this does not mean they are exempt from final judgment. Like all other churches and all believers, they will also be evaluated at the end of time based on their faithfulness and loyalty to God. There is a limited time in which they must maintain their faithfulness, and like the rest of the earth's inhabitants, they will be judged for their obedience and steadfastness.

The Time of Testing in Biblical Context

This idea of a limited time of testing is present throughout the Bible, both in the Old and New Testaments. In the case of Philadelphia, it is not a call to repentance for a specific sin, but rather a call to perseverance and to hold fast to what they have obtained. They must continue their loyalty to God and remain vigilant in the face of the trials that will come. After this period of testing, the final judgment will also come, when everyone will be rewarded or judged based on their deeds.

The term for "Anointed" and "Anointing"

In the Old Testament, the Hebrew term used for "anointed" is "Mashiakh" (מָשִׁיחַ), which is the root of the word "Messiah." This term is used to designate individuals who have been chosen or appointed for a special role by God through the act of anointing. Typically, it refers to kings, priests, and sometimes prophets.

Anointing was a sacred ritual through which the person was consecrated and dedicated to divine service, having authority from God to fulfill a specific mission. In the biblical context, "Mashiakh" does not usually refer to a supernatural being or a god, but to a human being who is "anointed" by God for a special function.

Other instances of "Anointing" in the Old Testament

Anointing is a common act in the Old Testament to consecrate a person or object for a special mission. Examples include:

• David: He was anointed as king by Samuel (1 Samuel 16:13).
• Aaron and his sons: They were anointed as priests (Exodus 28:41).
• Saul: He was anointed by Samuel as the first king of Israel (1 Samuel 10:1).

In all these cases, anointing signifies a solemn act by which God chooses an instrument or person for a special mission.

The Anointed One from Daniel and the Anointing of the Most Holy

• The Anointed One mentioned in Daniel 9 is a human figure anointed for a special mission from God. The context indicates that this Anointed One is a messianic figure, and the anointing of the Most Holy is a reference to consecrating a person (or a holy place) for the final mission of God's plan.

• In Christian theology, Jesus Christ is seen as the supreme Anointed One, who fulfilled the prophecy of Daniel 9 through His death and His sacrifice for humanity.

• The term used for anointing and the Anointed One in Daniel 9 is the same as that used for King David, priests, and other consecrated persons by God, clearly showing that the Anointed One is a person appointed by God, not a supernatural or divine being in the traditional sense.

The context of being "cut off": Rejection and unfulfilled expectations

In Daniel 9:26, it is said that the Anointed One will be "cut off" (or "removed" in some translations) and "will have nothing." The expression "cut off" can refer to an act of exclusion, removal, or even destruction of someone who, normally, would have had a place of honor and distinction. Usually, an Anointed One (a Messiah or divinely chosen leader) should have been recognized and received as a leader by his people, and to receive his rights as king, priest, or leader.

In this case, however, the prophecy suggests that the Anointed One will be cut off, meaning he will be rejected and not receive what is rightfully his. Let’s consider what he should have received under normal circumstances:

• The right to reign: An "anointed" leader should have been recognized as king and lead the people, especially if speaking of a messianic figure. Here, the Anointed One should have been recognized as the King of Israel or even the Messiah.

• Acceptance by the people: A leader chosen by God should have been received and accepted by the people as God's representative.

• Role as spiritual guide and leader: The Anointed One should have been the one who fulfills God's will and leads the people in righteousness and obedience.

Being "cut off" as total rejection

The expression "cut off" suggests the exclusion and rejection of the Anointed One. It is important to remember that in the biblical tradition, cutting off someone does not only refer to physical death but also to the removal or disqualification of someone from a place of honor or authority that they should have held.

• According to Christian theology, Jesus Christ was anointed as the Messiah but was rejected by the majority of the leaders and the people of Israel. Instead of being recognized as God's Anointed One, He was the rejected Messiah, which constituted a form of being "cut off."

This does not necessarily refer to the crucifixion itself, but rather to the fact that He was not accepted as God's Anointed One. The essential issue is not the method of His death but His rejection as king and Messiah and the fact that the people did not recognize Him as the Anointed One and Savior.

"Will Have Nothing" – Without the Rights That Belonged to Him

The expression "will have nothing" indicates that although the Anointed One was supposed to receive honor, authority, and respect, He will not receive these things. The rights and honors that were rightfully His will be completely denied.

• Kingship: The Anointed One does not receive the kingship that was rightfully His because He was rejected as king. The leaders of the Jewish people rejected Him, and instead of being recognized as the King of Israel, He was eliminated and cast out.

• Recognition as the Messiah: Similarly, instead of being recognized as the Messiah, the Anointed One will be cut off and regarded as an impostor or someone unworthy of that position.

• Inheritance: He should have inherited the Kingdom, but He will receive nothing—neither earthly inheritance nor recognition from those who should have accepted Him.

The Parable of the Tenants – A Clear Parallel

The Parable of the Tenants in Matthew 21:33-46 is a perfect illustration of this concept. In this parable, Jesus speaks of the owner of a vineyard who sends his son to the tenants, but they decide to kill him, hoping to inherit the vineyard themselves.

• In the parable, the son of the owner clearly represents the Anointed One, sent by God but rejected and killed. This act of rejection and the killing of the son reflect exactly what happens in Daniel 9:26—the Anointed One is rejected and does not receive the inheritance that rightfully belonged to Him.

This parable shows that the fundamental problem is not the physical method of death (as you also mentioned—it does not matter whether it was crucifixion, stoning, or another way), but rather the total rejection of the Anointed One and the refusal to grant Him the rights and authority that belonged to Him as the Messiah.

The Crucial Moment at the End of the 69 Weeks

According to Daniel 9:25-26, the Anointed One is "cut off" after the completion of the 62 weeks (which follow the initial 7 weeks, totaling 69 weeks). This crucial moment marks the end of one period and the beginning of the final week.

The anointing of the Anointed One is the moment when He should have been received, but instead, He is rejected. Instead of being received as the Messiah, the Anointed One is rejected by the people, leaders, and authorities. This cutting off and the fact that He "will have nothing" represent the rejection of the Anointed One and the failure to fulfill the expectations associated with that anointing.

The Covenant with "Many" for One Week

In Daniel 9:27, it is specified that the Anointed One will make a firm covenant with "many" for a period of one week (the final 7 years). As explained, this covenant is not made with the entire people, because Israel, for the most part, rejected the Messiah, but it is made with those who responded to His call, namely the apostles, disciples, and all who became believers in Him.

• Jesus Christ actively preached and worked for about 3 and a half years (the first half of this week), establishing the covenant with those who believed in Him.

• In the middle of the week, Jesus was crucified, and through His death, He fulfilled the prophecy of ending the sacrifices and grain offerings, thus symbolizing the end of the sacrificial system in the Temple, as He Himself became the ultimate Sacrifice.

The expression "in the middle of the week he will put an end to sacrifice and offering" is essential for understanding this moment. In the Old Testament, sacrifice was central to the worship system in the Temple. However, the death of Jesus on the cross brought the end of this system, as He was the perfect Sacrifice, fulfilling all the sacrifices of the Old Covenant.

• The sacrifice of Jesus ended the need for Temple sacrifices, and this happened precisely in the middle of the final week.

The Second Half of the Week – Extension of the Covenant

After the crucifixion of Jesus in the middle of the week, the remaining period of three and a half years was a time of grace exclusively for Israel. The apostles actively preached the Gospel in Jerusalem and throughout Judea, giving the Jews another opportunity to repent and accept this covenant.

Key events during this period include:

1. The crucifixion and resurrection of Jesus.
2. Pentecost – The descent of the Holy Spirit upon the disciples (Acts 2), marking the beginning of intensive preaching in Jerusalem.
3. The spread of the Gospel throughout Judea by disciples and apostles.

The End of the 70 Weeks – Covenant for the Gentiles

After the rejection of the Gospel by Jewish leaders, the apostolic mission expanded to the Gentiles, and this key moment is highlighted in Acts 10 when Peter goes to the house of Cornelius, a Gentile centurion. When the Holy Spirit descends upon Cornelius and those present, this marks the moment when the Gospel is offered to the Gentiles.

This marks the end of the 70 weeks and the end of the exclusivity related to the people of Israel as the chosen people. The covenant becomes universal, offered also to the Gentiles. This is the decisive moment that marks the end of the exclusivity of the people of Israel as the chosen people and the opening of the New Covenant to all nations, without ethnic or religious distinction.

Indeed, with the descent of the Holy Spirit into Cornelius' house, the prophecy is fulfilled and the Church, composed of all nations, officially begins. From this point on, any place where the name of Jesus is called upon becomes a holy place. The new house of God is no longer tied to the Temple in Jerusalem but to the presence of the Holy Spirit in the lives of believers, regardless of where they are. Any house or place where Jesus is invoked and present through the Holy Spirit becomes a new spiritual temple.

Where Do Most Interpretations Go Wrong?

The prophecy describes a period of "seventy weeks" (490 years), divided into three distinct sections: seven weeks, sixty-two weeks, and one final week (7+62+1). Although the starting point is clearly defined in the text as a decree for the rebuilding of Jerusalem, most interpretations choose the wrong starting point or do not follow the order described in the text. The result?

Chronological anomalies and events that do not fit.

For example, some interpretations set the starting point in 444 BC, the year of Nehemiah's decree, which leads to the year 46 AD, a date with no prophetic significance. Those who use this starting point consider that the 69 weeks (7+62) mean 483 years. If we start from 444 BC and add 483 years, we reach the year 39 AD. However, to adjust the calculation according to the Jewish calendar, which is based on 360-day years, these interpreters convert the 483 years into prophetic years. Since a prophetic year has only 360 days, they calculate 483 years x 360 days = 173,880 days. Dividing this number of days by 365.25 (to account for leap years), the result is approximately 476 solar years. Thus, instead of 483 years, they use 476 solar years, and these 476 years added to 444 BC lead to the year 33 AD, the presumed year of Jesus' crucifixion. The problem with this calculation is that it relies on an artificial adjustment of the calendar and does not naturally follow the chronological course of the biblical text.

Other interpretations, using the same calculations for the first 69 weeks, also arrive at the year 33 AD. These interpretations start from the decree in 444 BC and use the same calculation of 69 weeks x 7 years = 483 years, bringing them to the year 33 AD after applying the adjustment for the Jewish calendar. The major difference appears in how they handle the last week. Unlike those who try to explain the entire prophecy in terms of a continuous interval of 490 years, these theologians claim that there is a gap between the 69th and 70th weeks. They state that this last week will take place in an undefined future, associated with end-time events and the Antichrist. However, this "gap" of thousands of years is not supported by the biblical text, which nowhere indicates that there would be such a break between weeks.

It should now be clear that both interpretations make the same calculations for the first 69 weeks and apply the same corrections to arrive at the year 33 AD, but they handle the last week differently: some "solve" it through questionable adjustments, while others "throw" it into the future.

Another issue that arises is that the text of Daniel mentions that "in the middle of the week" the Anointed One will be "cut off," which suggests that the crucifixion takes place in the middle of the last week, not at the beginning. If we take this detail into account, the calculations show that after the crucifixion, only three and a half years remain from the last week. This raises a serious question for those who interpret that the entire last week is in the future: how do they explain the fact that the crucifixion, which according to their calculations takes place at the beginning of the week, is described in the text as occurring in the middle of it? There is no clear or coherent explanation to resolve this issue, leaving the interpretation incomplete and contradictory.

Which Decree is Correct?

To correctly understand the prophecy, we must rigorously determine which decree fulfills the necessary conditions to mark the beginning of the seventy weeks. There are four decrees in Scripture, but only one fully meets the text’s requirements:

• The Decree of Cyrus (538 BC) – Allowed the return of the Jews from captivity and the rebuilding of the Temple. Although important, this decree does not include the rebuilding of the city and the restoration of the people, making it unsuitable as the starting point.
• The Decree of Darius (520 BC) – Reaffirms Cyrus's decree and financially supports the building of the Temple. Like the first decree, it does not involve the restoration of the city and Jewish life.
• The Decree of Artaxerxes to Ezra (457 BC) – Permits the complete restoration of Jerusalem and its institutions. Unlike the others, this decree includes the legal and religious reorganization of the Jewish people, an essential aspect mentioned in Daniel 9.
• The Decree of Artaxerxes to Nehemiah (444 BC) – Only authorizes the rebuilding of the city's walls without addressing the restoration of the social and religious system. Although it helps complete the work, it does not meet the necessary criteria to start the countdown.

Therefore, only the decree from 457 BC meets all conditions: the restoration of the city and the people, including religious and legal reorganization, exactly as the prophecy requires.

Calculations that Confirm the Prophecy: What Happens After 457 BC?

Starting from 457 BC, the period of seventy weeks unfolds in three clear stages. The first seven weeks, equivalent to 49 years, cover the time needed to restore Jerusalem and its institutions during difficult times. Thus, we reach 408 BC, when the reconstruction of the city is completed.

The next sixty-two weeks (434 years) are added to 408 BC, bringing us to the year 27 AD. This is the moment when Jesus is baptized and recognized as the Messiah, exactly confirming the prophecy that the Anointed One would appear after sixty-nine weeks (7+62). On the day of baptism, a voice from heaven declares: "This is My beloved Son, in whom I am well pleased" (Matthew 3:17), confirming the public beginning of Jesus' mission and the moment of His anointing.

The Last Week: The New Covenant and Fulfillment of the Prophecy

The last week (7 years) is divided into two significant parts. It begins with Jesus' baptism in 27 AD and continues with His public ministry, when He makes a strong covenant with many, introducing the New Covenant through the preaching of the Kingdom of God and the call to repentance. Jesus’ message, based on love, forgiveness, and restoration, attracts people from various social backgrounds and opens a new era in humanity's relationship with God.

In the middle of this week, in the year 31 AD, Jesus is crucified. This moment fulfills the part of the prophecy that says, "in the middle of the week, He will put an end to sacrifice and offering." Through His supreme sacrifice, Jesus ends the old sacrificial system, paving the way for a new form of worship and relationship with God, based on faith and grace.

The second half of the week ends in 34 AD, marking the moment when grace is extended beyond the boundaries of the Jewish people. This event is illustrated by the descent of the Holy Spirit at the house of Cornelius, a Roman centurion, where Peter and all present witness a historic moment: "While Peter was still speaking these words, the Holy Spirit came on all who heard the message" (Acts 10:44). This public manifestation of the Holy Spirit to the Gentiles marks the end of the period of grace exclusively for Israel and the complete fulfillment of the seventy weeks.

Why is this interpretation the only coherent one?

This approach strictly follows the text and historical chronology without artificial adjustments. From the decree in 457 BC to the baptism of Jesus, His crucifixion, and the extension of grace to the Gentiles, every detail is fulfilled exactly as foretold. The prophecy of the seventy weeks not only reveals divine precision but also confirms that Scripture is fulfilled without contradictions. This interpretation is faithful and unaltered, demonstrating that God's plan is perfect in every detail, and historical events align exactly with what was prophesied, thus completing a prophetic period of great importance.

Destruction of the Temple in 70 AD

After 34 AD, Jerusalem and the Temple no longer had any role in the New Covenant. Once Jesus Christ was rejected and the Holy Spirit was given to the Gentiles, the people of Israel were no longer considered the chosen people from a divine perspective. The destruction of the Temple in 70 AD was merely the inevitable consequence of the spiritual decisions previously made by the leaders and the people of Israel. In this sense, judgment was already decided, and the destruction of the Temple was merely an execution of this divine decree.

Jerusalem and the Temple, without the chosen people, completely lose their spiritual significance. A holy place no longer has value if the people who were supposed to serve and keep it holy lose their relationship with God. This is a clear lesson conveyed many times in the Old Testament.

Accuracy of the prophecy and chronology of events

The prophecy in Daniel 9 is fulfilled with precision in every detail. The seventy weeks represent the period given to the people of Israel to fulfill their mission, and the last week marks both the rejection of the Anointed One and the period of grace exclusively for the Jews. After the middle of the week, Jesus, by becoming the supreme sacrifice, puts an end to the value of the sacrificial system and inaugurates the New Covenant.

The chronological fulfillment of the prophecy is also confirmed by subsequent events, including the outpouring of the Holy Spirit upon the Gentiles and the destruction of Jerusalem in 70 AD, marking the end of the holy place and the old system of worship. The Temple and the people of Israel no longer have any role in the New Covenant, and the prophecy was respected precisely and on time, as God determined.

Evaluation of fidelity to the biblical text

The entire study of Daniel 9 is well-founded in the biblical text, and the points were addressed with great attention to the context and the historical and prophetic significance of the chapter. Let's make a percentage evaluation of fidelity to the biblical text, taking into account the following major aspects:

1. Identification of the Anointed One (Daniel 9:25-26)
   We established that the Anointed One is a human being appointed by God for a special service, and we clarified that the Messiah is not a supernatural being or a god but a man appointed by God. This point is 100% faithful to the biblical text.

2. The cutting off of the Anointed One and His rejection (Daniel 9:26)
   We clarified that the cutting off refers to the rejection of the Anointed One as the Messiah, rather than just a physical act of crucifixion. We explained that this rejection represents the fundamental problem in the relationship between the people and the Anointed One. This point is also 100% faithful to the biblical text.

3. The Last Week and the Covenant with "many" (Daniel 9:27)
   We explained that the covenant was made with many during the last week and that in the middle of the week, the Anointed One put an end to sacrifices and offerings through His own sacrifice, which reflects exactly the events recounted in the New Testament. This aspect is also 100% faithful to the text.

4. The moment of the completion of the seventy weeks
   The explanation that the descent of the Holy Spirit in Cornelius' house marks the end of this period reflects the true theological and chronological significance of the prophecy. This interpretation also achieves 100% fidelity.

5. Historical and prophetic fidelity concerning the Temple and Jerusalem
   We explained that, with the end of the seventy weeks, the Temple and Jerusalem lost their spiritual significance in the New Covenant, and their physical destruction in 70 AD was merely an inevitable consequence. This interpretation is 100% faithful to the biblical and historical context.

Summary of fidelity to the text:

Considering all the discussed aspects, the interpretation is 100% faithful to the text of Daniel 9, both in terms of understanding the prophecy and its historical and theological application.