SEV Biblia, Chapter 9:2 en el año primero de su reinado, yo Daniel miré atentamente en los libros el número de los años, del cual habló el SEÑOR al profeta Jeremías, que había de concluir la asolación de Jerusalén en setenta años.
Clarke's Bible Commentary - Daniel 9:2 Verse 2. I Daniel understood by books] The prophecy referred to here is found Jer. xxv. 12; xxix. 10. The people must have been satisfied of the Divine inspiration of Jeremiah, or his prophecies would not have been so speedily collected nor so carefully preserved. It appears that there was a copy of them then in Daniel's hands.
John Gill's Bible Commentary Ver. 2. In the first year of his reign , etc.] Which was also the first of Cyrus, who was partner with him in the kingdom; in which year ended the seventy years’ captivity of the Jews, and proclamation was made to have their liberty to go up to Jerusalem, and build the temple, ( Ezra 1:1,2), reckoning from the third, or the beginning of the fourth, of Jehoiakim king of Judah, when the desolation of the land began, and Daniel himself was carried captive; and which was the first year of Nebuchadnezzar king of Babylon, during whose reign, and that of his son, and son’s son, the Jews were to be detained captives, ( Daniel 1:1 Jeremiah 25:1 27:1). I Daniel understood by books ; the sacred Scriptures, which, though a prophet, he was not above reading; and, though a prime minister of state, yet found time to look into these divine oracles; which he read, studied, thoroughly considered, and well weighed in his mind; whereby he came to have knowledge of the number of the years whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem ; Daniel might possibly have heard this prophecy of Jeremiah from his own mouth, before he went to Babylon; since the first intimation of it was in the first year of Jehoiakim, ( Jeremiah 27:1,7), and after this the prophecy might be sent to Babylon for the use of the captive Jews there; and indeed a copy of all his prophecies was no doubt brought thither at the last captivity of the people; so that it is easy to account for it how Daniel came by it; and it is plain it was now before him; for he uses the very word, twbrj , “desolations”, which Jeremiah does, ( Jeremiah 25:9,11), the prophecy of the seventy years’ captivity, and of deliverance from it at the expiration of that term, stands in ( Jeremiah 25:12 29:10), which Daniel carefully read over, thoroughly considered, and as he full well knew what was the epoch of them, or when they begun, he found that they were just ready to expire; and this set him to the work of prayer, as in the following verses. From hence it is manifest that the law was not burnt, nor the Scriptures lost, in the Babylonish captivity; so that none knew what were or would be done by the Lord, as is falsely asserted in the Apocrypha: “For thy law is burnt, therefore no man knoweth the things that are done of thee, or the work that shall begin. etc.” (2 Esdras 14:21) Ver. 3. And I set my face unto the Lord God, to seek by prayer and supplications , etc.] He set apart some time on purpose for this service, distinct from his usual stated times of prayer, as well as from his civil business and employment; and he not only set his face toward Jerusalem, as he used to do, ( Daniel 6:10), the more to affect his mind with the desolations the city and temple lay in; but towards the Lord God, the sovereign Lord of all, who does according to his will in heaven and in earth, the Governor of the universe, the one true God, Father, Son, and Spirit: and this denotes the intenseness of his spirit in prayer; the fixedness of his heart; the ardour of his mind; the fervency of his soul; his holy confidence in God; the freedom and boldness he used in prayer, and his constancy and continuance in it; which is a principal means, and a proper manner of seeking God. The Septuagint version, agreeably to the Hebrew text f412 , renders it, “to seek prayer and supplications”; such as were suitable and pertinent to the present case; most beneficial and interesting to him and his people, and most acceptable to the Lord: with fasting, and sackcloth, and ashes ; as was usual on extraordinary occasions, in times of public mourning; and this he did, to show his sense of the divine Being, and of his own unworthiness to ask or receive anything of him; his great humiliation for the sins of the people; and to distinguish this prayer of his from ordinary ones, and to affect his own heart in it, with the sad condition his nation, city, and temple were in; and therefore abstained from food for a time, put sackcloth on his loins, and ashes on his head, or sat in them.
Matthew Henry Commentary
Daniel considers the time of the captivity. (Dan. 9:1-3) His confessio of sin, and prayer. (Dan. 9:4-19) The revelation concerning the comin of the Messiah. (Dan. 9:20-27)
Dan. 9:1-3 Daniel learned from the books of the prophets, especiall from Jeremiah, that the desolation of Jerusalem would continue sevent years, which were drawing to a close. God's promises are to encourag our prayers, not to make them needless; and when we see the performanc of them approaching, we should more earnestly plead them with God.
Dan. 9:4-19 In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependenc upon him, our sorrow for sin, and our resolutions against it. It mus be our confession, the language of our convictions. Here is Daniel' humble, serious, devout address to God; in which he gives glory to his as a God to be feared, and as a God to be trusted. We should, in prayer, look both at God's greatness and his goodness, his majesty an mercy. Here is a penitent confession of sin, the cause of the trouble the people for so many years groaned under. All who would find merc must thus confess their sins. Here is a self-abasing acknowledgment of the righteousness of God; and it is evermore the way of true penitent thus to justify God. Afflictions are sent to bring men to turn from their sins, and to understand God's truth. Here is a believing appea to the mercy of God. It is a comfort that God has been always ready to pardon sin. It is encouraging to recollect that mercies belong to God as it is convincing and humbling to recollect that righteousnes belongs to him. There are abundant mercies in God, not onl forgiveness, but forgivenesses. Here are pleaded the reproach God' people was under, and the ruins God's sanctuary was in. Sin is reproach to any people, especially to God's people. The desolations of the sanctuary are grief to all the saints. Here is an earnest reques to God to restore the poor captive Jews to their former enjoyments. Lord, hearken and do. Not hearken and speak only, but hearken and do do that for us which none else can do; and defer not. Here are severa pleas and arguments to enforce the petitions. Do it for the Lor Christ's sake; Christ is the Lord of all. And for his sake God cause his face to shine upon sinners when they repent, and turn to him. I all our prayers this must be our plea, we must make mention of his righteousness, even of his only. The humble, fervent, believin earnestness of this prayer should ever be followed by us.
Dan. 9:20-27 An answer was immediately sent to Daniel's prayer, and it is a very memorable one. We cannot now expect that God should sen answers to our prayers by angels, but if we pray with fervency for tha which God has promised, we may by faith take the promise as a immediate answer to the prayer; for He is faithful that has promised Daniel had a far greater and more glorious redemption discovered to him, which God would work out for his church in the latter days. Thos who would be acquainted with Christ and his grace, must be much in prayer. The evening offering was a type of the great sacrifice Chris was to offer in the evening of the world: in virtue of that sacrific Daniel's prayer was accepted; and for the sake of that, this glorious discovery of redeeming love was made to him. We have, in verses 24-27 one of the most remarkable prophecies of Christ, of his coming and his salvation. It shows that the Jews are guilty of most obstinat unbelief, in expecting another Messiah, so long after the tim expressly fixed for his coming. The seventy weeks mean a day for year, or 490 years. About the end of this period a sacrifice would be offered, making full atonement for sin, and bringing in everlastin righteousness for the complete justification of every believer. The the Jews, in the crucifixion of Jesus, would commit that crime by whic the measure of their guilt would be filled up, and troubles would com upon their nation. All blessings bestowed on sinful man come throug Christ's atoning sacrifice, who suffered once for sins, the just for the unjust, that he might bring us to God. Here is our way of access to the throne of grace, and of our entrance to heaven. This seals the su of prophecy, and confirms the covenant with many; and while we rejoic in the blessings of salvation, we should remember what they cost the Redeemer. How can those escape who neglect so great salvation __________________________________________________________________
Original Hebrew בשׁנת 8141 אחת 259 למלכו 4427 אני 589 דניאל 1840 בינתי 995 בספרים 5612 מספר 4557 השׁנים 8141 אשׁר 834 היה 1961 דבר 1697 יהוה 3068 אל 413 ירמיה 3414 הנביא 5030 למלאות 4390 לחרבות 2723 ירושׁלם 3389 שׁבעים 7657 שׁנה׃ 8141