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  • PARALLEL BIBLE - Daniel 9:26


    CHAPTERS: Daniel 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27

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    King James Bible - Daniel 9:26

    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.

    World English Bible

    After the sixty-two weeks the Anointed One shall be cut off, and shall have nothing: and the people of the prince who shall come shall destroy the city and the sanctuary; and its end shall be with a flood, and even to the end shall be war; desolations are determined.

    Douay-Rheims - Daniel 9:26

    And 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.

    Webster's Bible Translation

    And after sixty 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 its end shall be with a flood, and to the end of the war desolations are determined.

    Original Hebrew

    ואחרי
    310 השׁבעים 7620 שׁשׁים 8346 ושׁנים 8147 יכרת 3772 משׁיח 4899 ואין 369 לו והעיר 5892 והקדשׁ 6944 ישׁחית 7843 עם 5971 נגיד 5057 הבא 935 וקצו 7093 בשׁטף 7858 ועד 5704 קץ 7093 מלחמה 4421 נחרצת 2782 שׁממות׃ 8074

    Treasury of Scriptural Knowledge

    VERSE (26) -
    Ps 22:15 Isa 53:8 Mr 9:12 Lu 24:26,46 Joh 11:51,52; 12:32-34

    SEV Biblia, Chapter 9:26

    Y despus de las sesenta y dos semanas el Mesías ser muerto, y nada tendr: (y el pueblo príncipe que ha de venir, destruir a la ciudad y el santuario; cuyo fin ser como avenida de aguas ; hasta que al fin de la guerra sea talada con asolamiento.)

    Clarke's Bible Commentary - Daniel 9:26

    Verse 26. And the people of the
    prince that shall come shall destroy the city and the sanctuary] By the "prince" Titus, the son of Vespasian, is plainly intended; and "the people of that prince" are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, dqh hakkodesh, the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.

    Verse 26. dqhw "and the holy place or sanctuary." But two of my most ancient MSS., and four of Kennicott's, leave out the w vau, and read dqh ry[hw "and the holy city," or "city of holiness," instead of "the city and sanctuary." In one MS. w is omitted in ry[hw .

    wxqw "and its end." One MS. omits the conjunction w and; one omits the following q "the end;" reading thus: "and unto the war." But a more singular reading is that of one of my own MSS. written about A.D. 1136, which has wxyqw "and its summer." y "sixty." But one of Kennicott's MSS. has y[b y "sixty weeks;" and another adds the conjunction, AND sixty.

    tyjy shall destroy." But one of De Rossi's has tjy "shall be destroyed." [ "the people." [ im, "with," is the reading of one of Kennicott's, with the Septuagint, Theodotion, Syriac, Hexapla, Vulgate, and Arabic.

    Pfb "with a flood." One MS. has Pfh "the flood." Pnk l[w "and upon the wing." Nearly twenty MSS. have d[w "and unto," &c.


    John Gill's Bible Commentary

    Ver. 26. And after threescore and two weeks , etc.] To be reckoned from the end of the seven weeks, or forty nine years, which, added to them, make four hundred and eighty three years: shall Messiah be cut off, but not for himself ; by whom is designed the same with Messiah the Prince in ( Daniel 9:25), not Onias the high priest, as a late writer would have it, an upright person, and of great holiness, taken off by an unjust death; since he was dead many years before the expiration of these weeks; nor Hyrcanus the high priest, slain by Herod, as Eusebius thinks; in whom the succession of the ancient priests terminated, and with whom the priestly unction perished; which indeed bids fairer than the former; but he was not a person of so much note as to be pointed at in such a prophecy; besides, the priesthood continued much longer: nor is King Agrippa intended, as Jarchi and Abarbinel, who, they say, was the last king of the Jews, and was slain by Vespasian at the destruction of Jerusalem; which is not true; he was not properly king of the Jews, having only Galilee for his jurisdiction; was not slain by Vespasian; was a confederate of the Romans, lived some years after the destruction of the city, and at last died in peace; but Jesus the true Messiah is intended, with whom the character, dates, and death, and the manner of it, entirely agree: now to his death were to be four hundred and eighty three years; which years ended, as we have observed, in the thirty third year of the vulgar era of Christ, and the nineteenth of Tiberius; when Jesus the true Messiah was cut off in a judicial way; not for any sins of his own, but for the sins of his people, to make satisfaction for them, and to obtain their redemption and salvation; (see Isaiah 53:8): or he is not, as Jarchi, no more in the land of the living, is dead; (see Jeremiah 31:15), or there is, or will be, none for him, or with him f440 , to help and assist him in his great work, ( Isaiah 63:5). The Vulgate Latin version is, they shall not be his people; the Jews rejecting him shall have a loammi upon them, and be no more the people of God. Gussetius better renders it, he hath not; or he has nothing, so Cocceius; all things were wanted by him, that is, by Christ; he had neither riches, nor clothes, nor any to stand by him, or to accompany him: and the people of the prince that shall come shall destroy the city and the sanctuary ; that is, the people of the Romans, under Vespasian their prince, emperor, and general, should, in a little time after the cutting off of the Messiah, enter into the land of Judea, and destroy the city of Jerusalem, and the temple that stood in it; though some understand this of Messiah the Prince that should come in his power, and in a way of judgment upon the Jewish nation, and destroy them for their rejection of him; whose people the Romans would be, and under whose direction, and by whose orders, all these judgments should be brought upon the Jews; but many of the Jewish writers themselves interpret it of Vespasian, as Aben Ezra, Jarchi, Abarbinel, and Jacchiades: and the end thereof shall be with a flood : the end of the city and temple, and of the whole nation, should be by the Roman army, which, like a flood, would overspread the land, and carry all before it. It denotes the number, power, and irresistible force of the enemy, and the sad devastation made by them: and unto the end of the war desolations are determined ; from the beginning of the war by the Romans with the Jews, to the end of it, there would be nothing but continual desolations; a dreadful havoc and ruin everywhere; and all this appointed and determined by the Lord, as a just punishment for their sins.
    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

    ואחרי 310 השׁבעים 7620 שׁשׁים 8346 ושׁנים 8147 יכרת 3772 משׁיח 4899 ואין 369 לו והעיר 5892 והקדשׁ 6944 ישׁחית 7843 עם 5971 נגיד 5057 הבא 935 וקצו 7093 בשׁטף 7858 ועד 5704 קץ 7093 מלחמה 4421 נחרצת 2782 שׁממות׃ 8074


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27

    PARALLEL VERSE BIBLE

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