Daniel 9 26

Daniel 9:26 kjv

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.

Daniel 9:26 nkjv

"And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the people of the prince who is to come Shall destroy the city and the sanctuary. The end of it shall be with a flood, And till the end of the war desolations are determined.

Daniel 9:26 niv

After the sixty-two 'sevens,' the Anointed One will be put to death 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.

Daniel 9:26 esv

And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed.

Daniel 9:26 nlt

"After this period of sixty-two sets of seven, the Anointed One will be killed, appearing to have accomplished nothing, and a ruler will arise whose armies will destroy the city and the Temple. The end will come with a flood, and war and its miseries are decreed from that time to the very end.

Daniel 9 verses

Daniel 9 26 meaning

Daniel 9:26 prophesies two pivotal events: first, the "cutting off" or death of the Messiah after a specific prophetic period of sixty-two weeks (following the initial seven weeks), explicitly stating it is not for His own benefit. Second, it foretells the subsequent destruction of Jerusalem and its temple by the people of a future "prince." This destruction will be overwhelming, akin to a flood, leading to a period of determined desolations culminating in war.

Daniel 9 26 Context

Daniel 9 takes place during Israel's exile in Babylon. Daniel is reading Jeremiah's prophecy (Jer 25:11-12, 29:10) concerning the seventy years of desolation for Jerusalem. Moved by this, Daniel offers a fervent prayer of confession for his people's sins and appeals to God's mercy and covenant faithfulness. In response, the angel Gabriel appears to him, not merely confirming Jeremiah's prophecy, but expanding upon it with a grander revelation known as the "Seventy Weeks" prophecy (Dnl 9:24-27). This prophecy delineates a specific timeline for the completion of critical redemptive acts for Israel and Jerusalem, culminating in the Messiah's coming, His atoning work, the subsequent judgment on the city, and a future final desolation. Verse 26 falls after the initial period of "seven weeks" and "sixty-two weeks," pointing to events immediately following the 69th week.

Daniel 9 26 Word analysis

• And after threescore and two weeks: The Hebrew is wĕ’aḥărê haššibîm wĕšīššāh šābūîm (u-acharey ha-shivi'im veshishah shavu'im).
  • after: (’aḥărê) Indicates chronological sequence, an event occurring subsequent to the specified period.
  • threescore and two weeks: (šibîm wĕšīššāh šābūîm or sixty-two weeks). The term šābūa(shavu'a) means "seven," implying a period of seven days or seven years. In prophetic context,šābūîm is consistently interpreted as weeks of years, thus 62 weeks represents 62 x 7 = 434 years. This period follows the "seven weeks" (Dnl 9:25), totaling 69 weeks (483 years) until the Messiah.
• shall Messiah: The Hebrew is māšîaḥ (Mashiach).
  • Messiah: (māšîaḥ) Lit. "Anointed One." In the Old Testament, kings, priests, and prophets were anointed. Here, it refers to the singular, promised Deliverer, Israel's ultimate King and Priest, clearly distinguished as Jesus Christ in New Testament fulfillment.
• be cut off: The Hebrew is yikkārēt (yikaret).
  • cut off: (kārat, Niphal passive). This verb implies a judicial act, often meaning to be executed, separated, or destroyed. In the Old Testament, "cutting off" often signified death for breaking the covenant (Gen 17:14; Ex 30:33, 38). Here, it implies a violent or public death.
• but not for himself: The Hebrew is wĕ’êyn lô (w’eyn lo).
  • not for himself: (’êyn lô) Literally, "and nothing for him" or "he shall have nothing." This crucial phrase signifies that the Messiah's death would not be due to His own sin or for His personal gain. Rather, it indicates a selfless, vicarious sacrifice. He loses everything but gains nothing personally from it; His sacrifice benefits others.
• and the people of the prince that shall come: The Hebrew is wĕhāam nāgîd habbā’ (w’ha-am nagid haba).
  • the people of the prince: (hāam nāgîd). The "people" here are clearly distinct from the "prince" (nāgîd`). This identifies the army or nation associated with the future ruler.
  • prince: (nāgîd). This term refers to a leader, ruler, or chief. Unlike māšîaḥ (Messiah), nāgîd can be applied to various leaders, even those who are not righteous (cf. 1 Sam 9:16).
  • that shall come: (habbā’). This emphasizes a future figure who will arise after the Messiah's cutting off. Historically, this has been largely understood to refer to the Roman general Titus, whose forces destroyed Jerusalem in AD 70. Prophetically, it can also foreshadow the ultimate anti-Messianic figure, the Antichrist, as the events foreshadow a future tribulation period.
• shall destroy the city and the sanctuary: The Hebrew is yašḥîtîr wĕqōdeš` (yash'hit 'ir we-qodesh).
  • destroy: (šāḥat). This verb means to ruin, corrupt, or annihilate. It implies complete devastation.
  • the city: (’îr). Refers to Jerusalem, specified as "thy holy city" in Dnl 9:24.
  • the sanctuary: (qōdeš). Refers to the Second Temple, rebuilt after the Babylonian exile and standing during Jesus' time. Its destruction in AD 70 fulfilled this prophecy.
• and the end thereof shall be with a flood: The Hebrew is wĕqēsṣōh baššeṭep (we-qetsoh bashe-tef).
  • end thereof: (qēsṣōh). Refers to the end of the city and sanctuary, their demise.
  • with a flood: (baššeṭep). šeṭep means an overflowing, a torrent, or an inundation. Here, it’s a powerful metaphor for an overwhelming, irresistible force of destruction, like a mighty river that sweeps away everything in its path, rather than a literal flood of water.
• and unto the end of the war desolations are determined: The Hebrew is wĕad qēṣ milḥāmāh niḥĕreṣet šammōt` (we-'ad qets milchama nichrezet shammot).
  • unto the end of the war: (`ad qēṣ milḥāmāh). This indicates that the destruction of Jerusalem initiates a period of conflict and tribulation that extends far into the future, potentially describing an ongoing state of conflict or a final climactic war.
  • desolations: (šammōt). Refers to devastation, ruin, and desolate conditions. Plural suggests extensive and continuous desolations.
  • are determined: (niḥĕreṣet). From ḥāraṣ, meaning "to cut off," "decree," "determine." It signifies a fixed, unchangeable decree by divine authority. These desolations are not random but divinely appointed.

Daniel 9 26 Bonus section

The "Messiah be cut off" and "not for himself" phrase encapsulates the entire theology of substitutionary atonement, identifying the heart of the New Covenant that replaces the old sacrificial system (Heb 9-10). The precision of the timeline from Daniel 9:25 to 9:26 points towards the advent and death of Jesus, calculated by many scholars to within a few years of AD 30-33, aligning with His crucifixion. The "people of the prince that shall come" and the "prince" themselves can be understood on two levels: historical fulfillment in the Roman Empire's destruction of Jerusalem in AD 70, and as a prophetic type of the future Antichrist (the prince of Dnl 9:27) who will confirm a covenant before a final period of tribulation. The determined nature of the desolations underscores God's sovereignty over history, judgment, and redemption, confirming that all events unfold according to His divine purpose and pre-written plan.

Daniel 9 26 Commentary

Daniel 9:26 profoundly foretells the climax of 69 prophetic "weeks": the Messiah's suffering and death, unequivocally for others and not for His own sin. This selfless sacrifice, though divinely orchestrated for atonement, immediately precedes the tragic destruction of Jerusalem and its revered Temple. The "prince that shall come" identifies a future antagonistic ruler (likely first fulfilled by Roman General Titus, and broadly a type for final Antichrist) whose people enact this devastation with overwhelming force. The subsequent period is marked by war and divinely determined desolations, indicating a continuous state of judgment that extends into the end times. The verse marks a pivotal shift from the redemptive work of Messiah to the subsequent judgment and tribulation, bridging the past fulfillment in Christ and AD 70, with future eschatological realities.