An Exegetical and Theological Analysis of Daniel Chapter 9

Daniel 9

In the first year of Darius son of Ahasuerus, by birth a Mede, who became king over the realm of the Chaldeans, ² I, Daniel, perceived in the books the number of years that, according to the word of the Lord to the prophet Jeremiah, must be fulfilled for the devastation of Jerusalem, namely, seventy years. ³ Then I turned to the Lord God to seek an answer by prayer and supplication with fasting and sackcloth and ashes. ⁴ I prayed to the Lord my God and made confession, saying,

“Ah, Lord, great and awesome God, keeping covenant and steadfast love with those who love you and keep your commandments, ⁵ we have sinned and done wrong, acted wickedly and rebelled, turning aside from your commandments and ordinances. ⁶ We have not listened to your servants the prophets, who spoke in your name to our kings, our princes, and our ancestors, and to all the people of the land. ⁷ “Righteousness is on your side, O Lord, but open shame, as at this day, falls on us, the people of Judah, the inhabitants of Jerusalem, and all Israel, those who are near and those who are far away, in all the lands to which you have driven them because of the treachery that they have committed against you. ⁸ Open shame, O Lord, falls on us, our kings, our princes, and our ancestors because we have sinned against you. ⁹ To the Lord our God belong mercy and forgiveness, but we have rebelled against him ¹⁰ and have not obeyed the voice of the Lord our God by following his laws, which he set before us by his servants the prophets.

¹¹ “All Israel has transgressed your law and turned aside, refusing to obey your voice. So the curse and the oath written in the law of Moses, the servant of God, have been poured out upon us because we have sinned against you. ¹² He has confirmed his words that he spoke against us and against our rulers by bringing upon us a calamity so great that what has been done against Jerusalem has never before been done under the whole heaven. ¹³ Just as it is written in the law of Moses, all this calamity has come upon us. We did not entreat the favor of the Lord our God, turning from our iniquities and reflecting on his fidelity. ¹⁴ So the Lord kept watch over this calamity until he brought it upon us. Indeed, the Lord our God is right in all that he has done, for we have disobeyed his voice.

¹⁵ “And now, O Lord our God, who brought your people out of the land of Egypt with a mighty hand and made your name renowned even to this day—we have sinned, we have done wickedly. ¹⁶ O Lord, in view of all your righteous acts, let your anger and wrath, we pray, turn away from your city Jerusalem, your holy mountain; because of our sins and the iniquities of our ancestors, Jerusalem and your people have become a disgrace among all our neighbors. ¹⁷ Now therefore, O our God, listen to the prayer of your servant and to his supplication, and for your own sake, Lord, let your face shine upon your desolated sanctuary. ¹⁸ Incline your ear, O my God, and hear. Open your eyes and look at our desolation and the city that bears your name. We do not present our supplication before you on the ground of our righteousness but on the ground of your great mercies. ¹⁹ O Lord, hear; O Lord, forgive; O Lord, listen and act and do not delay! For your own sake, O my God, because your city and your people bear your name!”

²⁰ While I was speaking and was praying and confessing my sin and the sin of my people Israel and presenting my supplication before the Lord my God on behalf of the holy mountain of my God, ²¹ while I was speaking in prayer, the man Gabriel, whom I had seen before in a vision, came to me in swift flight at the time of the evening sacrifice. ²² He came and said to me, “Daniel, I have now come out to give you wisdom and understanding. ²³ At the beginning of your supplications, a word went out, and I have come to declare it, for you are greatly beloved. So, consider the word and understand the vision:

²⁴ “Seventy weeks are decreed for your people and your holy city: to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place. ²⁵ Know therefore and understand: from the time that the word went out to restore and rebuild Jerusalem until the time of an anointed prince, there shall be seven weeks, and for sixty-two weeks it shall be built again with streets and moat, but in a troubled time. ²⁶ After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the troops 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. ²⁷ He shall make a strong covenant with many for one week, and for half of the week he shall make sacrifice and offering cease, and in their place shall be a desolating sacrilege until the decreed end is poured out upon the desolator.”

A Reformed Perspective of Daniel 9 with Parallel Scriptures

Introduction

Throughout all of Scripture, a divine tapestry is woven—one whose threads run seamlessly from the earliest prophets to the final apostles, all converging upon a savior, a messiah, our Christ. Despite the diversity of voices, historical settings, and theological emphases, the canonical writings reveal a remarkable unity: every covenant, prophecy, and sacred promise finds its ultimate fulfillment and meaning in Jesus. Daniel’s visions, Isaiah’s suffering servant, Moses’ law, and Paul’s gospel all echo this central motif—God’s redemptive plan, orchestrated through Christ, unfolds progressively yet coherently across generations. The varied perspectives of the prophets and apostles do not fracture the message but instead enrich the portrait of redemption, demonstrating that God is the main character, even the intricacies and tensions within Scripture somehow harmonize to proclaim the glory of Christ and the hope of the gospel for all peoples. Approaching Daniel chapter 9, we see Daniel not only begin to understand this, but also come to terms with the history of his people, Israel. We, the reader, as we study Daniel, likewise begin to understand that he, like all the prophets, is very influential to the theology in the New Testament and the narrative of Christ and his Gospel teachings. 

Contextual Overview

Daniel 9 is set during the first year of Darius the Mede (v. 1), placing Daniel and the Jewish exiles near the end of the Babylonian captivity. By consulting Jeremiah’s prophetic writings, Daniel becomes aware that the seventy years of desolation prophesied for Jerusalem (Jeremiah 25:11-12; 29:10) are drawing to a close. This awareness drives Daniel to seek the Lord in intercessory prayer, fasting, and repentance on behalf of himself and his people.

·       Parallel Scripture: Jeremiah 25:11-12 – “This whole land shall become a ruin and a waste, and these nations shall serve the king of Babylon seventy years. ¹² Then after seventy years are completed, I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity, says the Lord, making the land an everlasting waste.”

·       Parallel Scripture: Leviticus 26:40-42 – Daniel is led to this confession of iniquity because of the Law and his devotion to it: “But if they confess their iniquity and the iniquity of their ancestors—their treachery against me and also their continued hostility to me, ⁴¹ so that I in turn was hostile to them and brought them into the land of their enemies—if, then, their uncircumcised heart is humbled and they make amends for their iniquity, ⁴² then will I remember my covenant with Jacob; I will remember also my covenant with Isaac and also my covenant with Abraham, and I will remember the land.”

Daniel’s Prayer: Confession and Covenant Mercy (Daniel 9:3–19)

Daniel’s prayer is notable for its deep humility, corporate confession, and appeal to God’s covenant faithfulness. He does not excuse or minimize Israel’s sin; rather, he identifies himself with his people’s rebellion, acknowledging their failure to heed God’s law and prophets.

Daniel’s prayer is an exemplary expression of Reformed theology in practice:

·       Total Depravity: Daniel confesses that “we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules” (v. 5). He sees no merit in Israel but appeals solely to God’s mercy.

·       Sola Gratia (Grace Alone): The hope of Daniel and Israel is not in human performance but in the LORD’s steadfast love and covenantal promises (v. 4, 18–19).

·       Corporate Solidarity: Daniel confesses not only his sin but that of the whole nation, modeling the communal aspect of covenantal responsibility.

·       God’s Glory: The ultimate plea is for God’s own name and reputation: “For your own sake, O Lord, make your face to shine upon your sanctuary... because your city and your people are called by your name” (v. 17, 19).

Parallel Scripture: Nehemiah 1:4-11 – Nehemiah’s confession and intercessory prayer for Israel in exile.

Parallel Scripture: Psalm 106:6-8 – “Both we and our fathers have sinned… Yet he saved them for his name’s sake.”

Parallel Scripture: Exodus 34:6-7 – The LORD’s self-revelation to Moses as “merciful and gracious, slow to anger, and abounding in steadfast love.”

God’s Immediate Response: The Seventy Weeks Prophecy (Daniel 9:20–27)

As Daniel is still speaking, Gabriel arrives to give him “insight and understanding” (v. 22). Daniel’s prayer is met with God’s immediate response, demonstrating the closeness of God to His people and His readiness to act in accordance with His covenant promises.

·       Parallel Scripture: Isaiah 65:24 – “Before they call, I will answer; while they are yet speaking, I will hear.”

The Seventy Weeks: Structure and Theological Meaning

Gabriel’s message is highly symbolic, speaking of “seventy weeks” (literally, seventy ‘sevens’), which most Reformed interpreters understand as seventy periods of seven years—a total of 490 years. This period is decreed “about your people and your holy city” (v. 24) to accomplish six redemptive goals:

·       To finish the transgression

·       To put an end to sin

·       To atone for iniquity

·       To bring in everlasting righteousness

·       To seal both vision and prophet

·       To anoint a most holy place (or one)

Through a Reformed theological lens, these are not simply historical benchmarks but ultimate eschatological fulfillments in the person and work of Christ. The atonement for iniquity and the bringing in of everlasting righteousness are climactic in the sacrificial death and resurrection of Jesus, the true Messiah.

·       Parallel Scripture: Isaiah 53:5-11 – The suffering Servant who bears the iniquity of many.

“But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed. ⁶ All we like sheep have gone astray; we have all turned to our own way, and the Lord has laid on him the iniquity of us all. ⁷ He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter and like a sheep that before its shearers is silent, so he did not open his mouth. ⁸ By a perversion of justice, he was taken away. Who could have imagined his future? For he was cut off from the land of the living, stricken for the transgression of my people. ⁹ They made his grave with the wicked and his tomb with the rich, although he had done no violence, and there was no deceit in his mouth. ¹⁰ Yet it was the will of the Lord to crush him with affliction. When you make his life an offering for sin, he shall see his offspring and shall prolong his days; through him the will of the Lord shall prosper. ¹¹ Out of his anguish he shall see; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities.”

·       Parallel Scripture: Hebrews 9:26 – “But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself.”

·       Parallel Scripture: Romans 3:21-26 – The manifestation of God’s righteousness through faith in Jesus Christ is for all who believe: “…the righteousness of God has been disclosed and is attested by the Law and the Prophets,²² the righteousness of God through the faith of Jesus Christ for all who believe. For there is no distinction, ²³ since all have sinned and fall short of the glory of God; ²⁴ they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to demonstrate his righteousness, because in his divine forbearance he had passed over the sins previously committed; ²⁶ it was to demonstrate at the present time his own righteousness, so that he is righteous and he justifies the one who has the faith of Jesus.”

The Messiah and the New Covenant

Gabriel’s prophecy divides the seventy weeks into three parts: seven weeks, sixty-two weeks, and the final week. The “anointed one” (Messiah) comes after the sixty-nine weeks, is “cut off” (v. 26), and a desolator comes to destroy the city and the sanctuary.

Reformed interpreters see the “anointed one” as pointing directly to Christ, who, at the end of the seventy weeks, inaugurates the New Covenant through His blood (cf. Luke 22:20). The destruction of the city and sanctuary (v. 26) finds fulfillment in the destruction of Jerusalem in AD 70, which Jesus Himself prophesied (Matthew 24:2).

·       Parallel Scripture: Luke 24:44-47 – Jesus explains to His disciples that everything written about Him in the Law, Prophets, and Psalms must be fulfilled, including His suffering and resurrection.

·       Parallel Scripture: Hebrews 10:12-14 – “But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God…”

·       Parallel Scripture: Matthew 24:15-21 – Jesus’ prophecy of Jerusalem’s desolation, echoing Daniel.

Sovereignty and Covenant Faithfulness

Like the rest of the Book of Daniel, the central theme of Daniel 9 is the sovereignty of God in history and redemption. The seventy weeks are “decreed” (v. 24)—God sets the times and fulfills His word, not men. Daniel’s prayer and Gabriel’s revelation show that God’s redemptive plan is neither delayed nor thwarted by human sin. Rather, in the fullness of time, God sent forth His Son (Galatians 4:4), the true fulfillment of all prophecy and the eternal High Priest.

·       Parallel Scripture: Ephesians 1:9-11 – “He has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, ¹⁰ as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. ¹¹ In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will.”

·       Parallel Scripture: Romans 8:28-30 – God’s sovereign working of all things for the good of those who love Him, according to His purpose: “We know that all things work together for good for those who love God, who are called according to his purpose. ²⁹ For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. ³⁰ And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.”

Application for the Church

For the Christian today, Daniel 9 invites a posture of humility, repentance, and hope. The prayer of Daniel is a model for our own confessions—honest, comprehensive, and grounded in God’s steadfast love. The prophecy of the seventy weeks points us to Christ, the ultimate fulfillment of all God’s promises, and calls us to rest in the finished work of our Savior. We are to pray with confidence in God’s mercy, knowing that all prayers are heard for the sake of Christ. We are to confess our sin corporately, as Christ taught us to pray, “Forgive us our debts.” As we study scripture, we interpret prophecy Christologically, seeing all Scripture as culminating in Jesus (2 Corinthians 1:20).

Conclusion

Daniel chapter 9 is both sobering and hope-filled—a summons to repentance and a testimony to God’s unbreakable covenant faithfulness. Its prophetic vision, which Daniel saw because he studied scripture, finds fulfillment in Christ, who alone atoned for our sin and brings everlasting righteousness. In Christ, we know the end of transgression, the sealing of vision, and the anointing of the “most holy.” Until He comes again, may we pray as Daniel did, looking for the consummation of all things in Christ.

May the prayer and prophecy of Daniel 9 lead us to deeper worship, greater trust in God’s sovereign purposes, and a renewed hope in the gospel of Jesus Christ.

Bibliography

A Theology for the Twenty-First Century [Book] / auth. Ottati Douglas F.. - Grand Rapids: William B. Eerdmans Publishing Company, 2020. - p. p.533.

Christ-Centered Biblical Theology [Book] / auth. Goldsworthy Graeme. - Lisle: IVP Academic, 2012.

Handbook on the Prophets [Book] / auth. Chisholm Jr., Robert B. - Grand Rapids: Baker Academic, 2009.

NRSVue // Holy Bible w/ With Deuterocanonical/Apocryphal Books of the Old Testament.. - Washington, D.C.: Zondervan, 2021. - Vol. Updated Edition. - National Council of Churches of Christ in the United States of America.

The Gospel According to Daniel [Book] / auth. Chapell Bryan. - Grand Rapids: Baker Books, 2014.

The Harper Collins Study Bible, New Revised Standard Version with the Apocryphal and Deuterocanonical Books // NRSV Bible/ed. Meeks Wayne A. [et al.]. - New York: Harper Collins Publishers, 1993.