Daniel 9:1

This chapter recounts the prophecy of the seventy weeks, probably the most debated portion of the whole prophecy. The chapter has four divisions: (1) Daniel comes to understand that the "seventy years" of Israel's captivity are about to end (Daniel 9:1-2); (2) his fervent prayer that God will indeed bless and restore Israel to Palestine (Daniel 9:3-19); (3) Gabriel interrupts his prayer in order to show Daniel things to come (Daniel 9:10-23); and (4) the prophecy of the seventy weeks (Daniel 9:24-27).

Chapter Orientation (Daniel 9:1-2)

Daniel 9:1-2

"In the first year of Darius the son of Ahasuerus of the seed of the Medes, who was made king over the realm of the Chaldeans, in the first year of his reign, I, Daniel, understood by the books the number of years whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishment of the desolations of Jerusalem, even seventy years."

Daniel himself was a prophet, indeed one of the greatest of the prophets, yet when he eagerly desired to know more of God's will, he gave diligent attention and study to the prophets who were before him. What a remarkable contrast is here with the behavior of some of our present day religious leaders who pretend to be in constant communication with God Himself over every petty little thing confronting them, even their budget problems! The great avenue of communication established between the Father in heaven and his earthly children is still that of the Word of God, namely, the holy Bible. How did Daniel acquire that knowledge that the "seventy years" of the Babylonian captivity were about to end? He read it in the prophecy of Jeremiah, as follows: "For thus saith Jehovah, After seventy years are accomplished for Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place" (Jeremiah 29:10).

Here is also something especially important regarding prayer. God had indeed promised Israel to restore them to Palestine after the "seventy years" were ended; nevertheless, Daniel considered it most important to offer this impassioned prayer to God with the most earnest supplications and petitions that God would indeed fulfil his glorious promises to the people. The prayers of God's people are a constant necessity for the reception of those great blessings which God Himself has already promised.

By Daniel's mention of the "books" in this passage, it is quite evident that many of the Old Testament books were at that time in existence. A little later he mentioned "the curse" from the Deuteronomy 28. The critical conceit that would interpret "the books" here as the completed canon of the Old Testament (with a view to preventing Daniel's prophecy from being considered a part of the canon) is merely another groundless, unproved, and ridiculous assertion.

"Darius ... who was made king over the realm of the Chaldeans ..." (Daniel 9:2). This monarch, Darius the Mede, the son of Ahasuerus, is still unknown by name to history and to the monuments; but that is no argument against Daniel,

"Belshazzar's name was also likewise unknown to the monuments, until the discovered memorials of Nabonnaid fully continued Daniel's record. But the poor critics have not yet learned their lesson; and they will continue to doubt the Word of God until some day to their eternal loss they will find out their complete defeat as well as the wickedness of their destructive work."[1]

As a matter of fact, the very text here gives evidence of the secondary nature of Darius' kingship, thus providing the probable reason why the monuments ignored him.

"After pointing out the near unique structure of the original language here, especially the Hophal; Keil declared that, `It shows that Darius did not become king over the Chaldean kingdom by virtue of a hereditary right to it, nor that he gained the kingdom by means of conquest, but that he received it from the conqueror of Babylon.'"[2]

Thus we have additional confirmation of some of the conclusions reached in our study of Daniel 6:1, above.