Daniel 9:20-27 · Bible study
Daniel 9:20-27 Commentary: The Seventy Weeks Prophecy
Hebrew · 11 what the commentators say
Meaning in one sentence
Daniel 9:20-27 combines prayer, confession, and the prophecy of 70 weeks: atonement, Messiah cut off, and Jerusalem's destruction. Study the meaning and debate.
Research Summary
- Meaning: The 70 weeks (490 years) are decreed for Israel to end sin, bring atonement, and install the Anointed One, but He will be cut off and the city destroyed.
- Key words: “Seventy weeks” (shavu’im shiv’im), “decreed” (nechtach, cut/determined), “anointed one” (mashiach), “cut off” (yikkaret), “covenant” (berit), “abomination” (shikkutsim).
- Main debate: The starting point of the 70 weeks (Cyrus 538 BC vs. Artaxerxes 445 BC) and whether the final week is fulfilled in the 1st century or awaits a future tribulation.
- Theological theme: God’s sovereignty in history: He answers penitent prayer with a precise timetable for redemption, judgment, and the coming of His Anointed.
- Best use: To teach that biblical prophecy is not vague but historically grounded, and that prayer moves God to reveal His purposes.
Translation Comparison
BSB Berean Standard Bible 2020
20While I was speaking, praying, confessing my sin and that of my people Israel, and presenting my petition before the LORD my God concerning His holy mountain—
21while I was still praying, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice.
22He instructed me and spoke with me, saying: “O Daniel, I have come now to give you insight and understanding.
23At the beginning of your petitions, an answer went out, and I have come to tell you, for you are highly precious. So consider the message and understand the vision:
24Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place.
25Know and understand this: From the issuance of the decree to restore and rebuild Jerusalem, until the Messiah, the Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress.
26Then after the sixty-two weeks the Messiah will be cut off and will have nothing. Then the people of the prince who is to come will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed.
27And he will confirm a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out upon him.”
WEB World English Bible 2000
20While I was speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my God for the holy mountain of my God—
21yes, while I was speaking in prayer—the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering.
22He instructed me and talked with me, and said, “Daniel, I have now come to give you wisdom and understanding.
23At the beginning of your petitions the commandment went out, and I have come to tell you, for you are greatly beloved. Therefore consider the matter and understand the vision.
24“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, 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.
25“Know therefore and discern that from the going out of the commandment to restore and build Jerusalem to the Anointed One, the prince, will be seven weeks and sixty-two weeks. It will be built again, with street and moat, even in troubled times.
26After the sixty-two weeks the Anointed One will be cut off, and will have nothing. The people of the prince who come will destroy the city and the sanctuary. Its end will be with a flood, and war will be even to the end. Desolations are determined.
27He will make a firm covenant with many for one week. In the middle of the week he will cause the sacrifice and the offering to cease. On the wing of abominations will come one who makes desolate; and even to the decreed full end, wrath will be poured out on the desolate.”
KJV King James Version 1769
20And whiles I was speaking, and praying, and 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;
21Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
22And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
23At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.
24Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25Know 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.
26And 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.
27And 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.
ASV American Standard Version 1901
20And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Jehovah my God for the holy mountain of my God;
21yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
22And he instructed me, and talked with me, and said, O Daniel, I am now come forth to give thee wisdom and understanding.
23At the beginning of thy supplications the commandment went forth, and I am come to tell thee; for thou art greatly beloved: therefore consider the matter, and understand the vision.
24Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
25Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times.
26And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: 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 even unto the end shall be war; desolations are determined.
27And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate.
YLT Young's Literal Translation 1898
20And while I am speaking, and praying, and confessing my sin, and the sin of my people Israel, and causing my supplication to fall before Jehovah my God, for the holy mount of my God,
21yea, while I am speaking in prayer, then that one Gabriel, whom I had seen in vision at the commencement, being caused to fly swiftly, is coming unto me at the time of the evening present.
22And he giveth understanding, and speaketh with me, and saith, `O Daniel, now I have come forth to cause thee to consider understanding wisely;
23at the commencement of thy supplications hath the word come forth, and I have come to declare it , for thou art greatly desired, and understand thou concerning the matter, and consider concerning the appearance.
24`Seventy weeks are determined for thy people, and for thy holy city, to shut up the transgression, and to seal up sins, and to cover iniquity, and to bring in righteousness age-during, and to seal up vision and prophet, and to anoint the holy of holies.
25And thou dost know, and dost consider wisely, from the going forth of the word to restore and to build Jerusalem till Messiah the Leader is seven weeks, and sixty and two weeks: the broad place hath been built again, and the rampart, even in the distress of the times.
26And after the sixty and two weeks, cut off is Messiah, and the city and the holy place are not his, the Leader who hath come doth destroy the people; and its end is with a flood, and till the end is war, determined are desolations.
27And he hath strengthened a covenant with many--one week, and in the midst of the week he causeth sacrifice and present to cease, and by the wing of abominations he is making desolate, even till the consummation, and that which is determined is poured on the desolate one.'
Darby Darby Bible 1890
20And whilst I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Jehovah my God for the holy mountain of my God;
21whilst I was yet speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me about the time of the evening oblation.
22And he informed [me], and talked with me, and said, Daniel, I am now come forth to make thee skilful of understanding.
23At the beginning of thy supplications the word went forth, and I am come to declare [it]; for thou art one greatly beloved. Therefore consider the word, and have understanding in the vision:
24Seventy weeks are apportioned out upon thy people and upon thy holy city, to close the transgression, and to make an end of sins, and to make expiation for iniquity, and to bring in the righteousness of the ages, and to seal the vision and prophet, and to anoint the holy of holies.
25Know therefore and understand: From the going forth of the word to restore and to build Jerusalem unto Messiah, the Prince, are seven weeks, and sixty-two weeks. The street and the moat shall be built again, even in troublous times.
26And after the sixty-two weeks shall Messiah be cut off, and shall have nothing; and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with an overflow, and unto the end, war, — the desolations determined.
27And he shall confirm a covenant with the many [for] one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease, and because of the protection of abominations [there shall be] a desolator, even until that the consumption and what is determined shall be poured out upon the desolate.
Douay-Rheims Douay-Rheims Bible 1899
20Now while I was yet speaking, and praying, and confessing my sins, and the sins of my people of Israel, and presenting my supplications in the sight of my God, for the holy mountain of my God:
21As I was yet speaking in prayer, behold the man, Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me at the time of the evening sacrifice.
22And he instructed me, and spoke to me, and said: O Daniel, I am now come forth to teach thee, and that thou mightest understand.
23From the beginning of thy prayers the word came forth: and I am come to shew it to thee, because thou art a man of desires: therefore, do thou mark the word, and understand the vision.
24Seventy weeks are shortened upon thy people, and upon thy holy city, that transgression may be finished, and sin may have an end, and iniquity may be abolished; and everlasting justice may be brought; and vision and prophecy may be fulfilled; and the Saint of saints may be anointed.
25Know thou, therefore, and take notice: that from the going forth of the word, to build up Jerusalem again, unto Christ, the prince, there shall be seven weeks, and sixty-two weeks: and the street shall be built again, and the walls, in straitness of times.
26And after sixty-two weeks Christ shall be slain: and the people that shall deny him shall not be his. And a people, with their leader, that shall come, shall destroy the city, and the sanctuary: and the end thereof shall be waste, and after the end of the war the appointed desolation.
27And he shall confirm the covenant with many, in one week: and in the half of the week the victim and the sacrifice shall fail: and there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Daniel 9:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this passage answers Daniel’s prayer with the most detailed timeline prophecy in Scripture. The angel Gabriel arrives before Daniel finishes praying (v.21), demonstrating God’s swift response to repentant confession. The “seventy weeks” (literally “seventy sevens”) are universally understood as weeks of years, 490 years, a period decreed for the redemption of Daniel’s people. The six parallel infinitive clauses in v.24 describe the purpose: to end transgression, to atone for iniquity, to bring in everlasting righteousness. Nearly all interpreters identify the “Anointed One” (mashiach) of v.25 as a messianic figure, with traditional Christian reading identifying him as Jesus Christ. Differences arise over the starting point of the weeks, the exact division of the 7+62+1 weeks, and whether the final week is past or future. Yet the core message remains agreed: God heard Daniel’s confession and revealed a plan of atonement and final redemption centered on a coming Anointed One.
How settled is the interpretation?
Interpretive difficulty: High
Main views:
- Historical-Messianic: Fulfillment in Christ and first-century events; supported by Jerome, Calvin, most modern evangelicals.
- Non-Messianic: Refers to Onias III, Antiochus Epiphanes, or Maccabean figures; supported by critical scholars like Porphyry and modern historical critics.
- Futurist: Final week yet future, linked to a seven-year tribulation and Antichrist; supported by dispensationalist tradition.
- Idealist: Numbers symbolize God’s sovereign plan rather than precise chronology; supported by amillennial and some preterist traditions.
What is clear: The passage teaches that God has a determined plan for the redemption of His people and the judgment of sin, and that this plan centers on a coming anointed figure who suffers.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Start date of the 70 weeks | The decree to restore and build Jerusalem begins the count. | Some argue for Cyrus's decree (538 BC), others for Artaxerxes’ decree (445 BC; Neh 2). Each yields different chronologies for Messiah's arrival. |
| Identity of the Anointed One | A coming prince (nagid) who will be cut off. | Christians identify as Jesus Christ; Jewish interpreters sometimes see Cyrus (Isa 45:1) or a Maccabean priest-king; critical scholars suggest Onias III or a high priest. |
| Interpretation of the 70th week | The final week involves a covenant, cessation of sacrifice, and an abomination. | Preterists see fulfillment in AD 70; futurists expect a final 7-year tribulation; historicists view the whole church age as the last week. |
| The abomination that causes desolation | Refers to a sacrilegious act in the temple. | Some point to Antiochus Epiphanes (167 BC), others to Roman standards, and futurists to an end-time figure. |
Historical & Cultural Context
Daniel is praying in the first year of Darius (9:1), around 539 BC, after studying Jeremiah’s prophecy that Jerusalem’s desolations would last seventy years (Jer 25:11, 12). His prayer (9:4, 19) is a communal confession, identifying with Israel’s sin even though he himself is righteous. The phrase “the holy mountain of my God” (v.20) recalls Zion, the temple site, now desolate. The “evening offering” time (v.21) echoes the daily sacrifice that had ceased since the temple’s destruction in 586 BC; pious Jews still oriented their prayers to that hour (Ps 141:2).
Gabriel, whom Daniel had seen in chapter 8, flies swiftly, the Hebrew phrase mu’af bi’y’af (literally “wearied with weariness”) suggests intense, breathless speed, underscoring the urgency of the answer. Gabriel explains that at the beginning of Daniel’s prayer “the word went forth” (v.23) from God’s throne, likely the decree determining the seventy weeks. This shows that prayer moves the heavenly court before the supplicant finishes speaking.
The “command to restore and build Jerusalem” (v.25) is a key historical anchor. Most scholars connect it to Artaxerxes’ decree to Nehemiah in 445 BC (Neh 2:1, 8), though some point to Cyrus’s decree in 538 BC (Ezra 1:1, 4). The rebuilding in “troubled times” (v.25) matches Nehemiah’s experience of opposition. After 62 weeks (434 years), the Anointed One is “cut off” (v.26), a term used elsewhere for covenant-making or death (karet). The destruction of city and sanctuary by “the people of the prince who come” points clearly to the Roman destruction of Jerusalem in AD 70 under Titus. The final week (v.27) describes a covenant made and broken, sacrifices ceasing, and an “abomination that causes desolation” (cf. Dan 11:31; 12:11). This language echoes Antiochus Epiphanes’ desecration but also looks forward to a greater fulfillment (Matt 24:15).
Textual Notes
The Hebrew text of Daniel 9:20, 27 is well-preserved with no major variants affecting interpretation. The phrase “being caused to fly swiftly” (v.21) is unique (mu’af bi’y’af). Some ancient versions (LXX, Theodotion) smooth it, but the meaning is clear: Gabriel came with unusual speed. The final phrase of v.27 (“on the wing of abominations”) has generated discussion, but the Masoretic reading is consistent.
Reception History
This passage has shaped Christian eschatology and messianic expectation. Early church fathers like Irenaeus and Jerome saw the 70 weeks as a chronological proof for Jesus as the Messiah. Augustine used it to argue for a literal millennium, while the historian Sulpicius Severus linked the destruction of Jerusalem to the prophecy. During the Reformation, Calvin and Luther defended sola Scriptura by identifying the Antichrist with the papacy; others like Joseph Mede developed historicist readings linking the weeks to church history. In Jewish tradition, Rashi and Ibn Ezra offered non-Christian messianic interpretations. The abomination of desolation (v.27) echoes in Jesus’ Olivet Discourse (Matt 24:15) and Revelation, ensuring its continued liturgical use.
Preaching This Verse
Three-point outline
- Prayer Paves the Way for Revelation (v.20, 23). Daniel’s confession and supplication open the heavens. Before he finishes, Gabriel arrives with a message from the throne. God delights to answer penitent prayer.
- Seventy Weeks Outline God’s Redemptive Timetable (v.24). God sets a fixed period to deal with sin once and for all: to finish transgression, to atone for iniquity, to bring in everlasting righteousness. This is the center of biblical history.
- Messiah’s Coming, Death, and Aftermath (v.25, 27). The prophecy focuses on a slain Anointed One. After He is cut off, judgment falls on the city. The final week includes a covenant, the end of sacrifice, and an abomination that desolates.
Five-point outline
- The setting: Daniel’s penitent prayer at the time of the evening offering.
- The response: Gabriel flies swiftly with a message from the throne.
- The decree: 70 weeks cut out for your people to finish transgression and bring in righteousness.
- The timeline: 7 weeks + 62 weeks to Messiah, then Messiah cut off.
- The final week: Covenant confirmed, sacrifice ceases, abomination desolates.
Illustration hooks
- A child who interrupts a parent’s conversation to deliver an urgent message: God sends Gabriel even before Daniel finishes speaking.
- A builder’s blueprint: the 70 weeks show God has a precise plan for history, like an architect’s timeline that spans centuries and still hits its mark.
- A letter that takes decades to arrive but is perfectly timed: God’s answer to Daniel’s prayer unveils a 490-year plan that culminates in Christ.
Questions your congregation is asking
- “Why does Daniel include himself in the confession if he was righteous? Does my sin affect my community?”
- “How can I trust that God’s timing is perfect when I’ve been praying for something for years?”
- “What does ‘the abomination of desolation’ mean for us today? Should we be watching for end-time signs?”
Leading a Discussion
This passage contains one of the Bible’s most detailed prophecies, given as a direct answer to prayer. It challenges us to persist in confession and to trust God’s long-range plan.
Discussion questions
- What specific acts does Daniel engage in during his prayer (v.20, 21)? Why does he mention the evening sacrifice?
- How does Gabriel describe Daniel? What does “greatly beloved” (v.23) suggest about how God sees us when we pray?
- Read v.24. What six purposes are given for the seventy weeks? How do they encompass both judgment and redemption?
- The word “determined” or “decreed” (nechtach) in v.24 means “cut out.” How does this help us understand that God has a finite, fixed plan for history’s redemption?
- V.25 speaks of the “Anointed One, the prince.” How does the New Testament identify Jesus as this Messiah? (Compare Matt 1:1; Luke 1:31, 33.)
- V.26 says the Anointed One will be “cut off.” Why is this a surprising detail about the Messiah? How does it prepare for the cross?
- In light of this prophecy, how does your understanding of God’s sovereignty over history affect the way you pray for your own city or nation?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 32:5 | I acknowledged my sin to you. I didn’t hide my iniquity. I said, I will confess my transgressions to Yahweh, and you forgave the iniquity of my sin. Selah. |
| Psalms 137:5 | If I forget you, Jerusalem, let my right hand forget its skill. |
| Psalms 137:6 | Let my tongue stick to the roof of my mouth if I don’t remember you, if I don’t prefer Jerusalem above my chief joy. |
| Psalms 145:18 | Yahweh is near to all those who call on him, to all who call on him in truth. |
| Ecclesiastes 7:20 | Surely there is not a righteous man on earth who does good and doesn’t sin. |
| Isaiah 6:5 | Then I said, “Woe is me! For I am undone, because I am a man of unclean lips and I live among a people of unclean lips, for my eyes have seen the King, Yahweh of Armies!” |
| Isaiah 56:7 | I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for my house will be called a house of prayer for all peoples.” |
| Isaiah 58:9 | Then you will call, and Yahweh will answer. You will cry for help, and he will say, ‘Here I am.’ “If you take away from among you the yoke, finger pointing, and speaking wickedly; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
4 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin stresses that God's eternal decree does not make prayer pointless. When Daniel began praying, God's command to answer went out immediately. Prayer is the means by which God executes what He has already determined, so
Gill's Exposition of the Bible Baptist 1748
Gill interprets the seventy weeks as literal years, totaling 490, to fix the precise timing of the Messiah. He insists
Lange's Commentary Reformed 1857
Lange argues the prophecy refers only typically, not directly, to the Messiah. He sees the seventy weeks as pointing to the Maccabean period: Cyrus as the anointed prince, the murdered high priest Onias III as the anointed one cut off. Daniel, limited by his human perspective, expected the Messianic age to follow immediately, but the Spirit revealed only preparatory types.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasises how swiftly God answered Daniel's prayer: Gabriel arrived while Daniel was still speaking, at the very hour of the evening sacrifice. The angel's message gave Daniel precise understanding of the timeline for the coming of the Messiah, his sacrificial death, and Jerusalem's destruction.