Daniel 9:25

Know, therefore, and understand - Hengstenberg renders this, “and thou wilt know and understand;” and supposes that the design of Gabriel is to awaken the attention and interest of Daniel by the assurance that, if he would give attention, he would understand the subject by the explanation which he was about to give. So also Theodotion renders it in the future tense. The Hebrew is in the future tense, and would probably convey the idea that he might, or would know and understand the matter. So Lengerke renders it, “Und so mogest du wissen,” etc. The object is doubtless to call the attention of Daniel to the subject, with the assurance that he might comprehend the great points of the communication which he was about to make respecting the seventy weeks. In the previous verse, the statement was a general one; in this, the angel states the time when the period of the seventy weeks was to commence, and then that the whole period was to be broken up or divided into three smaller portions or epochs, each evidently marking some important event, or constituting an important era. The first period of seven weeks was evidently to be characterized by something in which it would be different from what would follow, or it would reach to some important epoch, and then would follow a continuous period of sixty-two weeks, after which, during the remaining one week, to complete the whole number of seventy, the Messiah would come and would be cut off, and the series of desolations would commence which would result in the entire destruction of the city.

That from the going forth of the commandment - Hebrew, “of the word” - דבר dâbâr. It is used, however, as in Daniel 9:23, in the sense of commandment or order. The expression “gone forth” (מצא môtsâ') would properly apply to the “issuing” of an order or decree. So in Daniel 9:23 - דבר יצא yâtsâ' dâbâr - “the commandment went forth.” The word properly means a going forth, and is applied to the rising sun, that goes forth from the east, Psalms 19:6 (7); then a “place” of going forth, as a gate, a fountain of waters, the east, etc., Ezekiel 42:11; Isaiah 41:18; Psalms 75:6 (7). The word here has undoubted reference to the promulgation of a decree or command, but there is nothing in the words to determine “by whom” the command was to be issued. So far as the “language” is concerned, it would apply equally well to a command issued by God, or by the Persian king, and nothing but the circumstances can determine which is referred to. Hengstenberg supposes that it is the former, and that the reference is to the Divine purpose, or the command issued from the “heavenly council” to rebuild Jerusalem. But the more natural and obvious meaning is, to understand it of the command’ actually issued by the Persian monarch to restore and build the city of Jerusalem. This has been the interpretation given by the great body of expositors, and the reasons for it seem to be perfectly clear:

(a) This would be the interpretation affixed to it naturally, if there were no theory to support, or if it did not open a chronological difficulty not easy to settle.

(b) This is the only interpretation which can give anything like definiteness to the passage. Its purpose is to designate some fixed and certain period from which a reckoning could be made as to the time when the Messiah would come. But, so far as appears, there was no such definite and marked command on the part of God; no period which can be fixed upon when he gave commandment to restore and build Jerusalem; no exact and settled point from which one could reckon as to the period when the Messiah would come. It seems to me, therefore, to be clear, that the allusion is to some order to rebuild the city, and as this order could come only from one who had at that time jurisdiction over Jerusalem, and Judea, and who could command the resources necessary to rebuild the ruined city, that order must be one that would emanate from the reigning power; that is, in fact, the Persian power - for that was the power that had jurisdiction at the close of the seventy years’ exile. But, as there were several orders or commands in regard to the restoration of the city and the temple, and as there has been much difficulty in ascertaining the exact chronology of the events of that remote period, it has not been easy to determine the precise order referred to, or to relieve the whole subject from perplexity and difficulty. Lengerke supposes that the reference here is the same as in Daniel 9:2, to the promise made to Jeremiah, and that this is the true point from which the reckoning is to be made. The exact edict referred to will be more properly considered at the close of the verse. All that is necessarily implied here is, that the time from which the reckoning is to be commenced is some command or order issued to restore and build Jerusalem.

To restore - Margin, “build again.” The Hebrew is, properly, “to cause to return” - להשׁיב l^ehâshı̂yb. The word might be applied to the return of the captives to their own land, but it is evidently used here with reference to the city of Jerusalem, and the meaning must be, “to restore it to its former condition.” It was evidently the purpose to cause it to return, as it were, to its former spendour; to reinstate it in its former condition as a holy city - the city where the worship of God would be celebrated, and it is this purpose which is referred to here. The word, in Hiphil, is used in this sense of restoring to a former state, or to renew, in the following places: Psalms 80:3, “Turn us again - השׁיבנוּ hăshı̂ybēnû - and cause thy face to shine.” So Psalms 80:7, Psalms 80:19. Isaiah 1:26, “And I will “restore” thy judges as at the first,” etc. The meaning here would be met by the supposition that Jerusalem was to be put into its former condition.

And to build Jerusalem - It was then in ruins. The command, which is referred to here, must be one to build it up again - its houses, temple, walls; and the fair sense is, that some such order would be issued, and the reckoning of the seventy weeks must “begin” at the issuing of this command. The proper interpretation of the prophecy demands that “that” time shall be assumed in endeavoring to ascertain when the seventy weeks would terminate. In doing this, it is evidently required in all fairness that we should not take the time when the Messiah “did” appear - or the birth of the Lord Jesus, assuming that to be the “terminus ad quem” - the point to which the seventy weeks were to extend - and then reckon “backward” for a space of four hundred and ninety years, to see whether we cannot find some event which by a possible construction would bear to be applied as the “terminus a quo,” the point from which we are to begin to reckon; but we are to ascertain when, in fact, the order was given to rebuild Jerusalem, and to make “that” the “terminus a quo” - the starting point in the reckoning. The consideration of the fulfillment of this may with propriety be reserved to the close of the verse.

Unto the Messiah - The word Messiah occurs but four times in the common version of the Scriptures: Daniel 9:25-26 : John 1:41; John 4:25. It is synonymous in meaning with the word “Christ,” the Anointed. See the notes at Matthew 1:1. Messiah is the Hebrew word; Christ the Greek. The Hebrew word (משׁיח mâshı̂yach) occurs frequently in the Old Testament, and, with the exception of these two places in Daniel, it is uniformly translated “anointed,” and is applied to priests, to prophets, and to kings, as being originally set apart to their offices by solemn acts of anointing. So far as the “language” is concerned here, it might be applied to anyone who sustained these offices, and the proper application is to be determined from the connection. Our translators have introduced the article - “unto the Messiah.” This is wanting in the Hebrew, and should not have been introduced, as it gives a definiteness to the prophecy which the original language does not necessarily demand.

Our translators undoubtedly understood it as referring to him who is known as the Messiah, but this is not necessarily implied in the original. All that the language fairly conveys is, “until an anointed one.” Who “that” was to be is to be determined from other circumstances than the mere use of the language, and in the interpretation of the language it should not be assumed that the reference is to any particular individual. That some eminent personage is designated; some one who by way of eminence would be properly regarded as anointed of God; some one who would act so important a part as to characterize the age, or determine the epoch in which he should live; some one so prominent that he could be referred to as “anointed,” with no more definite appellation; some one who would be understood to be referred to by the mere use of this language, may be fairly concluded from the expression used - for the angel clearly meant to imply this, and to direct the mind forward to some one who would have such a prominence in the history of the world.

The object now is merely to ascertain the meaning of the “language.” All that is fairly implied is, that it refers to some one who would have such a prominence as anointed, or set apart to the office of prophet, priest, or king, that it could be understood that he was referred to by the use of this language. The reference is not to the anointed one, as of one who was already known or looked forward to as such - for then the article would have been used; but to some one who, when he appeared, would have such marked characteristics that there would be no difficulty in determining that he was the one intended. Hengstenberg well remarks, “We must, therefore, translate “an anointed one, a prince,” and assume that the prophet, in accordance with the uniform character of his prophecy, chose the more indefinite, instead of the more definite designation, and spoke only of AN anointed one, a prince, instead of the anointed one, the prince - κατ ̓ ἐξοχήν kat' exochēn - and left his hearers to draw a deeper knowledge respecting him, from the prevailing expectations, grounded on earlier prophecies of a future great King, from the remaining declarations of the context, and from the fulfillment, the coincidence of which with the prophecy must here be the more obvious, since an accurate date had been given.” - Christol. ii. 334, 335.

The Vulgate renders this, Usque ad Christum ducem - “even to Christ the leader,” or ruler. The Syriac, “to the advent of Christ the king.” Theodotion, ἕως Χριστοῦ ἡγουμένου heōs Christou hēgoumenou - “Christ the leader,” or ruler. The question whether this refers to Christ will be more appropriately considered at the close of the verse. The inquiry will then occur, also, whether this refers to his birth, or to his appearance as the anointed one - his taking upon himself publicly the office. The language would apply to either, though it would perhaps more properly refer to the latter - to the time when he should appear as such - or should be anointed, crowned, or set apart to the office, and be fully instituted in it. It could not be demonstrated that either of these applications would be a departure from the fair interpretation of the words, and the application must be determined by some other circumstances, if any are expressed. What those are in the case will be considered at the close of the verse.

The Prince - נגיד nāgı̂yd. This word properly means a leader, a prefect, a prince. It is a word of very general character, and might be applied to any leader or ruler. It is applied to an overseer, or, as we should say, a “secretary” of the treasury, 1 Chronicles 26:24; 2 Chronicles 31:12; an overseer of the temple, 1 Chronicles 9:11; 2 Chronicles 31:13; of the palace, 2 Chronicles 28:7; and of military affairs, 1 Chronicles 13:1; 2 Chronicles 32:21. It is also used absolutely to denote a prince of a people, any one of royal dignity, 1 Samuel 9:16; 1 Samuel 10:1; 1 Samuel 13:14. - Gesenius. So far as this word, therefore, is concerned, it would apply to any prince or leader, civil or military; any one of royal dignity, or who should distinguish himself, or make himself a leader in civil, ecclesiastical, or military affairs, or who should receive an appointment to any such station. It is a word which would be as applicable to the Messiah as to any other leader, but which has nothing in itself to make it necessary to apply it to him. All that can be fairly deduced from its use here is, that it would be some prominent leader; some one that would be known without anymore definite designation; someone on whom the mind would naturally rest, and someone to whom when he appeared it would be applied without hesitation and without difficulty. There can be no doubt that a Hebrew, in the circumstances of Daniel, and with the known views and expectations of the Hebrew people, would apply such a phrase to the Messiah.

Shall be seven weeks - See the notes at Daniel 9:24. The reason for dividing the whole period into seven weeks, sixty-two weeks, and one week, is not formally stated, and will be considered at the close of the verse. All that is necessary here in order to an explanation of the language, and of what is to be anticipated in the fulfillment, is this:

(a) That, according to the above interpretation Daniel 9:24, the period would be forty-nine years.

(b) That this was to be the “first” portion of the whole time, not time that would be properly taken out of any part of the whole period.

(c) That there was to be some event at the end of the forty-nine years which would designate a period, or a natural division of the time, or that the portion which was designated by the forty-nine years was to be distinctly characterized from the next period referred to as sixty-two weeks, and the next period as one week.

(d) No intimation is given in the words as to the nature of this period, or as to what would distinguish one portion from the others, and what that was to be is to be learned from subsequent explanations, or from the actual course of events. If one period was characterized by war, and another by peace; one in building the city and the walls, and the other by quiet prosperity; one by abundance, and the other by famine; one by sickness, and the other by health - all that is fairly implied by the words would be met. It is foretold only that there would be something that would designate these periods, and serve to distinguish the one from the other.

And threescore and two weeks - Sixty-two weeks; that is, as above explained Daniel 9:24, four hundred and thirty-four years. The fair meaning is, that there would be something which would characterize that long period, and serve to distinguish it from what preceded it. It is not indeed intimated what that would be, and the nature of the case seems to require that we should look to the events - to the facts in the course of the history to determine what that was. Whether it was peace, prosperity, quiet, order, or the prevalence of religion as contrasted with the former period, all that the words fairly imply would be fulfilled in either of them.

The street shall be built again - This is a general assertion or prediction, which does not seem to have any special reference to the “time” when it would be done. The fair interpretation of the expression does not require us to understand that it should be after the united period of the seven weeks and the sixty-two weeks, nor during either one of those periods; that is, the language is not such that we are necessarily required to affix it to any one period. It seems to be a general assurance designed to comfort Daniel with the promise that the walls and streets of Jerusalem, now desolate, would be built again, and that this would occur some time during this period. His mind was particularly anxious respecting the desolate condition of the city, and the declaration is here made that it would be restored. So far as the languages - the grammatical construction is concerned, it seems to me that this would be fulfilled if it were done either at the time of the going forth of the commandment, or during either of the periods designated, or even after these periods.

It is, however, most natural, in the connection, to understand it of the “first” period - the seven weeks, or the forty-nine years - since it is said that “the commandment would go forth to restore, and to build Jerusalem;” and since, as the whole subsequent period is divided into three portions, it may be presumed that the thing that would characterize the first portion, or what would first be done, would be to execute the commandment - that is, to restore and build the city. These considerations would lead us, therefore, to suppose that the thing which would characterize the first period - the forty-nine years - would be the rebuilding of the city; and “the time” - a time which, considering the extent and entireness of the ruins, the nature of the opposition that might be encountered, the difficulty of collecting enough from among the exiles to return and do it, the want of means, and the embarrassments which such an undertaking might be supposed to involve, cannot, probably, be regarded as too long.

The word rendered “street” - רחוב r^echôb - means a “street,” so called from its “breadth,” and would properly, therefore, be applied to a wide street. Then it denotes a market-place, or a forum - the broad open place at the gates of Oriental cities where public trials were held, and things exposed for sale, 2 Chronicles 32:6. In Ezra 10:9, the word refers to the area or court before the temple: “And all the people sat in the street (ברחוב bı̂r^echôb) of the house of God,” etc. Compare Nehemiah 8:1, Nehemiah 8:3, Nehemiah 8:16. The reference in this place, therefore, may be to that area or court; or it may be to any place of concourse, or any thoroughfare. It is such language as would be naturally used to denote that the city would be restored to its former condition. The phrase “shall be built again” is, in the margin, “return and be builded.” This is in accordance with the Hebrew. That is, it would be restored to its former state; it would, as it were, come back and be built up again. Hengstenberg renders it “a street is restored and built.” The phrase properly implies that it would assume its former condition, the word “built” here being used in the sense of “made,” as we speak of “making a road.” Lengerke renders it, wird wieder hergestellt - “shall be again restored.” Theodotion renders it, ἐπιστρέψει epistrepsei - “it shall return,” understanding it as meaning that there would be a return, to wit, from the exile. But the more correct meaning undoubtedly is, that the street would return to its former state, and be rebuilt.

And the wall - Margin, “ditch.” Hengstenberg renders this, “and firmly is it determined;” maintaining that the word חרוּץ chârûts here means fixed, determined, resolved on, and that the idea is, the purpose that the city should be rebuilt was firmly resolved on in the Divine mind, and that the design of what is here said was to comfort and animate the returned Hebrews in their efforts to rebuild the city, in all the discouragements and troubles which would attend such an undertaking. The common interpretation, however, has been that it refers to a ditch, trench, or wall, that would be constructed at the time of the rebuilding of the city. So the Vulgate, “muri, walls.” So Theodotion, τεῖχος teichos - wall. The Syriac renders it, “Jerusalem, and the villages, and the streets.” Luther, Mauren, walls. Lengerke renders it, as Hengstenberg does, “and it is determined.” Maurer understands the two expressions, “street and wall,” to be equivalent to “within and without” - meaning that the city would be thoroughly and entirely rebuilt.

The Hebrew word חרוּץ chârûts means, properly, what is cut in, or dug out, from חרץ chârats - to cut in. The word is translated “sharp-pointed things” in Job 41:30; “gold, fine gold, choice gold,” in Psalms 68:13; Proverbs 3:14; Proverbs 8:10, Proverbs 8:19; Proverbs 16:16; Zechariah 9:3; a threshing instrument, Isaiah 28:27; Amos 1:3; sharp (referring to a threshing instrument), Isaiah 41:15; “wall,” Daniel 9:25; and “decision,” Joel 3:14. It does not elsewhere occur in the Scriptures. The notion of “gold” as connected with the word is probably derived from the fact of its being dug for, or eagerly sought by men. That idea is, of course, not applicable here. Gesenius supposes that it here means a “ditch or trench” of a fortified city. This seems to me to be the probable signification. At all events, this has the concurrence of the great body of interpreters; and this accords well with the connection. The word does not properly mean “wall,” and it is never elsewhere so used. It need not be said that it was common, if not universal, in wailed cities to make a deep ditch or trench around them to prevent the approach of an enemy, and such language would naturally be employed in speaking of the rebuilding of a city. Prof. Stuart renders it, “with broad spaces, and narrow limits.”

Even in troublous times - Margin, “strait of.” Hengstenberg, “in a time of distress.” Lengerke, Im Druck der Zeiten - in a pressure of times. Vulgate, In angustia temporum. Theodotion, in the Septuagint, renders it, “And these times shall be emptied out” (Thompson) - καὶ ἐκκενωθήσονται οἱ καιροί kai ekkenōthēsontai hoi kairoi. The proper meaning of the Hebrew word (צוק tsôq) is, distress, trouble, anguish; and the reference is, doubtless. to times that would be characterized by trouble, perplexity, and distress. The allusion is clearly to the rebuilding of the city, and the use of this language would lead us to anticipate that such an enterprise would meet with opposition or embarrasment; that there would be difficulty in accomplishing it; that the work would not be carried on easily, and that a considerable time would be necessary to finish it.

Having gone through with an investigation of the meaning of the words and phrases of this verse, we are now prepared to inquire more particularly what things are referred to, and whether the predictions have been fulfilled. The points which it is necessary to examine are the following: - To whom reference is made by the Messiah the Prince; the time designated by the going forth of the commandment - or the “terminus a quo;” the question whether the whole period extends to the “birth” of him here referred to as the Messiah the Prince, or to his assuming the office or appearing as such; the time embraced in the first seven weeks - and the fulfillment - or the question whether, from the time of the going forth of the commandment to the appearing of the Messiah, the period of the four hundred and ninety years can be fairly made out. These are evidently important points, and it need not be said that a great variety of opinions has prevailed in regard to them, and that they are attended with no little difficulty.

I. To whom reference is made as the Messiah the Prince. In the exposition of the meaning of the words, we have seen that there is nothing in the language itself to determine this. It is applicable to anyone who should be set apart as a ruler or prince, and might be applied to Cyrus, to any anointed king, or to him who is properly designated now as the Messiah - the Lord Jesus. Compare the notes at Isaiah 45:1. It is unnecessary to show that a great variety of opinions has been entertained, both among the Jewish rabbis and among Christian commentators, respecting the question to whom this refers. Among the Jews, Jarchi and Jacchiades supposed that it referred to Cyrus; Ben Gersom, and others, to Zerubbabel; Aben Ezra to Nehemiah; rabbi Azariah to Artaxerxes. Bertholdt, Lengerke, Maurer, and this class of expositors generally, suppose that the reference is to Cyrus, who is called the Messiah, or the “Anointed,” in Isaiah 45:1.

According to this interpretation, it is supposed that the reference is to the seventy years of Jeremiah, and that the meaning is, that “seven weeks,” or forty-nine years, would elapse from the desolation of the city until the time of Cyrus. See Maurer, in loc. Compare also Lengerke, pp. 444, 445. As specimens of the views entertained by those who deny the reference of the passage to the Messiah, and of the difculties and absurdities of those views, we may notice those of Etchhorn and Bertholdt. Eichhorn maintains that the numbers referred to are round numbers, and that we are not to expect to be able to make out an exact conformity between those numbers and the events. The “commandment” mentioned in Daniel 9:25 he supposes refers to the order of Cyrus to restore and rebuild the city, which order was given, according to Usher, A.M. 3468. From this point of time must the “sevenweeks,” or the forty-nine years, be reckoned; but, according to his view, the reckoning must be “backward and forward;” that is, it is seven weeks, or forty-nine years, backward to Nebuchadnezzar, who is here called “Messiah the Prince,” who destroyed the temple and city, A.M. 3416 - or about fifty-two years before the going forth of the edict of Cyrus. From that time, the reckoning of the sixty-two weeks must be commenced.

But again, this is not to be computed literally from the time of Nebuchadnezzar; but since the Jews, in accordance with Jeremiah 25:11-12, reckoned seventy years, instead of the true time, the point from which the estimate is to begin is the fourth year of the reign of Jehoiakim, and this occurred, according to Usher, A.M. 3397. Reckoning from this point onward, the sixty-two weeks, or 434 years, would bring us to the time of Antiochus Epiphanes (A.M. 3829). At the end of the sixty-two weeks, in the first year of Antiochus Epiphanes, the high priest, Onias III (the Messiah of Daniel 9:26), was displaced - “cut off” - יכרת yı̂kârēth - and Jason was appointed in his place, and Menelaus the year after removed him. Titus Onias had properly no successor, etc. This absurd opinion Bertholdt (p. 605, following) attempts to set aside - a task which is very easily performed, and then proposes his own - a hypothesis not less absurd and improbable. According to his theory (p. 613, following), the seventy years have indeed a historical basis, and the time embraced in them extends from the destruction of Jerusalem by Nebuchadnezzar to the death of Antiochus Epiphanes. It is divided into three periods:

(a) The seven first hebdomads extend from the destruction of Jerusalem by Nebuchadnezzar to king, Cyrus, who gave the exiles permission to return to their land. This is the period during which Jerusalem must lie waste Daniel 9:2; and after the close of this, by the favor of Cyrus Daniel 9:25, the promise of Jeremiah (Daniel 9:25 - דבר dâbâr - “commandment”), that Jerusalem shall be rebuilt, goes forth.

(b) The following sixty-two weeks extend from the return of the exiles to the beginning of the troubles and persecutions under Antiochus. This is the period of the rebuilding of Jerusalem Daniel 9:25.

(c) The last period of one week extends from the time of the oppressions and wrongs commenced under Antiochus, to the death of Antiochus. See this view fully explained and illustrated in Bertholdt, “ut supra.” The great mass of Christian interpreters, however, have supposed that the reference is to the Messiah properly so called - the promised Saviour of the world - the Lord Jesus. In support of this opinion, the following considerations may be suggested, which seem to me to be conclusive:

(1) The language itself is such as is properly applicable to him, and such as would naturally suggest him. It is true, as we see in Isaiah 45:1, that the term Messiah may be applied to another, as it is there to Cyrus (see the note at the meaning of the word in that place, and in the exposition of this verse), but it is also true that if the term stands by itself, and with no explanation, it would naturally suggest him who, by way of eminence, is known as the Messiah. In Isaiah 45:1, it is expressly limited to Cyrus, and there can be no danger of mistake. Here there is no such limitation, and it is natural, therefore, to apply it in the sense in which among the Hebrews it would be obviously understood. Even Bertholdt admits the force of this. Thus (p. 563) he says: “That at the words נגיד משׁיח mâshı̂yach nāgı̂yd (Messiah the Prince) we should be led to think of the Messiah, Jesus, and at those, Daniel 9:26, לו ואין משׁיח יכרת yı̂kârēth mâshı̂yach v^e'ēyn lô (shall be cut off but not for himself), of his crucifixion, though not absolutely necessary, is still very natural.”

(2) This would be the interpretation which would be given to the words by the Jews. They were so much accustomed to look forward to a great prince and deliverer, who would be by way of eminence the Anointed of the Lord, that, unless there was some special limitation or designation in the language, they would naturally apply it to the Messiah, properly so called. Compare Isaiah 9:6-7. Early in the history of the Jews, the nation had become accustomed to the expectation that such a deliverer would come, and its hopes were centerd on him. In all times of national trouble and calamity; in all their brightest visions of the future, they were accustomed to look to him as one who would deliver them from their troubles, and who would exalt their people to a pitch of glory and of honor, such as they had never known before. Unless, therefore, there was something in the connection which would demand a different interpretation, the language would be of course applied to the Messiah. But it cannot be pretended that there is anything in the connection that demands such a limitation, nor which forbids such an application.

(3) So far as the ancient versions throw any light on the subject, they show that this is the correct interpretation. So the Latin Vulgate, usque ad Christum ducem. So the Syriac, “unto Messiah, the most holy” - literally, “holy of holies.” So Theodotion - ἔως Χριστοῦ heōs Christou - where there can be little doubt that the Messiah was understood to be referred to. The same is found in the Arabic. The Codex Chisianus is in utter confusion on this whole passage, and nothing can be made of it.

(4) All the circumstances referred to in connection with him who is here called “Messiah the Prince” are such as to be properly applicable to the work which the Lord Jesus came to do, and not to Cyrus, or Antiochus, or any other leader or ruler. See the notes at Daniel 9:24. To no other one, according to the interpretation which the passage in that verse seems to demand, can the expressions there used be applied. In that exposition it was shown that the verse is designed to give a general view of what would be accomplished, or of what is expressed more in detail in the remaining verses of the vision, and that the language there used can be applied properly to the work which the Lord Jesus came to accomplish. Assuredly to no one else can the phrases “to restrain transgression,” “to seal up sins,” “to cover over iniquity,” “to bring in everlasting righteousness,” “to seal up the vision and prophecy,” and “to consecrate the most holy place,” be so well applied. The same is true of the language in the subsequent part of the prophecy, “Messiah shall be cut off,” “not for himself ... shall confirm the covenant ... cause the oblation to cease.” Any one may see the perplexities in which they are involved by adopting another interpretation, by consulting Bertholdt, or Lengerke on the passage.

(5) The expression used here (“prince” - נגיד nāgı̂yd - is applied to the Messiah beyond all question in Isaiah 4:4 : “I have given him for a witness to the people, a leader - נגיד nāgı̂yd - and a commander to the people.”

(6) The perplexity attending any other interpretation is an additional proof of this point. In full illustration of this, it is necessary only to refer to the views of Bertholdt and Eichhorn as above exhibited. Whatever may be said about the difficulties on the supposition that it refers to the Lord Jesus - the true Messiah - no one can undertake to reconcile the applications which they have proposed with any belief of the inspiration of the passage. These considerations seem to me to make it clear that the prophecy had reference to the Messiah properly so called - the hope and the expectation of the Jewish people. There can be no doubt that Daniel would so understand it; there can be no doubt that it would be so applied by the Jews.

II. The next question is, From what point are we to reckon in computing the time when the Messiah would appear - the “terminus a quo?” It is important to fix this, for the whole question of the fulfillment depends on it, and “honesty” requires that it should be determined without reference to the time to which four hundred and ninety years would reach - or the “terminus ad quem.” It is clearly not proper to do as Prideaux does, to assume that it refers to the birth of Christ, and then to reckon backward to a time which may be made to mean the “going forth of the commandment.” The true method, undoubtedly, would be to fix on a time which would accord with the expression here, with no reference to the question of the fulfillment for in that way only can it be determined to be a true “prophecy,” and in that way only would it be of any use to Daniel, or to those who succeeded him. It need hardly be said, that a great variety of opinions have been maintained in regard to the time designated by the “going forth of the commandment.” Bertholdt (pp. 567, 568) mentions no less than thirteen opinions which have been entertained on this point, and in such a variety of sentiment, it seems almost hopeless to be able to ascertain the truth with certainty. Now, in determining this, there are a few points which may be regarded as certain. They are such as these:

(a) That the commandment referred to is one that is issued by some prince or king having authority, and not the purpose of God. See the notes above on the first part of the verse.

(b) That the distinct command would be to “restore and build Jerusalem.” This is specified, and therefore would seem to be distinguished from a command to build the temple, or to restore that from its state of ruin. It is true that the one might appear to be implied in the other, and yet this does not necessarily follow. For various causes it might be permitted to the Jews to rebuild their temple, and there might be a royal ordinance commanding that, while there was no purpose to restore the city to its former power and splendor, and even while there might be strong objections to it. For the use of the Jews who still resided in Palestine, and for those who were about to return, it might be a matter of policy to permit them to rebuild their temple, and even to aid them in it, while yet it might be regarded as perilous to allow them to rebuild the city, and to place it in its former condition of strength and power.

It was a place easily fortified; it had cost the Babylonian monarch much time, and had occasioned him many losses, before he had been able to conquer and subdue it, and, even to Cyrus, it might be a matter of very questionable policy to allow it to be built and fortified again. Accordingly we find that, as a matter of fact, the permission to rebuild the temple, and the permission to rebuild the city, were quite different things, and were separately granted by different sovereigns, and that the work was executed by different persons. The former might, without impropriety, be regarded as the close of the captivity - or the end of the “seventy years” of Jeremiah - for a permission to rebuild the temple was, in fact, a permission to return to their own country, and an implied purpose to aid them in it, while a considerable interval might, and probably would elapse, before a distinct command was issued to restore and rebuild the city itself, and even then a long period might intervene before it would be completed.

Accordingly, in the edict published by Cyrus, the permission to rebuild the temple is the one that is carefully specified: “Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to “build him an house” at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and “build the house of the Lord God of Israel” (he is the God), which is in Jerusalem,” Ezra 1:2-3. In this order there is nothing said of the restoration of the city, and that in fact occurred at a different time, and under the direction of different leaders. The first enterprise was to rebuild the temple; it was still a question whether it would be a matter of policy to allow the city to be rebuilt, and that was in fact accomplished at a different time. These considerations seem to make it certain that the edict referred to here was not what was issued by “Cyrus,” but must have been a subsequent decree bearing particularly on the rebuilding of the city itself. It is true that the command to rebuild the temple would imply that either there were persons residing amidst the ruins of Jerusalem, or in the land of Palestine, who were to worship there, and that there would be inhabitants in Jerusalem, probably those who would go from Babylon - for otherwise the temple would be of no service, but still this might be, and there be no permission to rebuild the city with any degree of its ancient strength and splendor, and none to surround it with walls - a very material thing in the structure of an ancient city.

(c) This interpretation is confirmed by the latter part of the verse: “the street shall be built again, and the wall, even in troublous times.” If the word rendered “wall” means “trench or ditch,” as I have supposed, still it was a trench or ditch which was designed as a “defense” of a city, or which was excavated for making a wall, for the purpose of fortifying a walled city in order to make it stronger, and the expression is one which would not be applied to the mere purpose of rebuilding the temple, nor would it be used except in a command to restore the city itself. We are, then, in the fair interpretation of the passage, required now to show that such a command went forth from the Persian king to “restore and rebuild” the city itself - that is, a permission to put it into such a condition of strength as it was before.

In order to see how this interpretation accords with the facts in the case, and to determine whether such a period can be found as shall properly correspond with this interpretation, and enable us to ascertain the point of time here referred to - the “terminus a quo” - it is proper to inquire what are the facts which history has preserved. For this purpose, I looked at this point of the investigation into Jahn’s “Hebrew Commonwealth,” (pp. 160-177), a work not written with any reference to the fulfillment of this prophecy, and which, indeed, in the portion relating to this period of the world, makes no allusion whatever to Daniel. The inquiry which it was necessary to settle was, whether under any of the Persian kings there was any order or command which would properly correspond with what we have ascertained to be the fair meaning of the passage. A very brief synopsis of the principal events recorded by Jahn as bearing on the restoration of the Jews to their own country, will be all that is needful to add to determine the question before us.

The kings of the Persian universal monarchy, according to Ptolemy, were ten, and the whole sum of their reign two hundred and seven years - from the time of Cyaxares II to the time of Alexander the Great. But Ptolemy’s specific object being chronology, he omitted those who continued not on the throne a full year, and referred the months of their reign, partly to the preceding, and partly to the succeeding monarch. The whole number of sovereigns was in reality fourteen, as appears by the following table:

b.c.		Years	Months
538	Cyaxares II reigned	2	0
536	Cyrus	7	0
529	Cambyses	7	5
522	Smerdis	0	7
521	Darius Hystaspis	36	0
485	Xerxes I	21	0
464	Artaxerxes Longimanus	40	3
424	Xerxes II	0	2
424	Sogdianus	0	7
423	Darius Nothus	19	0
404	Artaxerxes Mnemon	46	0
358	Darius Ochus	21	0
337	Arses	0	2
335	Darius Codomanus	0	4

Under the reign of this last prince, 331 b.c., the kingdom was entirely subdued by Alexander the Great.

In respect to the question whether any order or command was issued pertaining to the rebuilding of the city of Jerusalem that corresponds with the meaning of the prediction as above explained, the following facts will probably furnish all the knowledge which can be obtained:

(a) Cyaxares II Of course there was nothing in the time of Cyaxares II, the Darius of Daniel Daniel 6:1; Daniel 9:1, as it was under him that Babylon was conquered, and there was no movement toward a restoration of the Jews to their own land commenced by him, the first movement of that kind being under Cyrus.

(b) Cyrus. What was the nature of the order issued by him we have seen above. It was a command to build the temple, and was limited to that, and involved no reference to the city. The command, as we have seen above, did not extend to that, and there were probably good reasons why it was not contemplated that it should be rebuilt in its former strength, and fortified as it was before. The purpose to fortify the city, or to encompass it by a wall or ditch, or even to build it at all, could not have been brought within the order of Cyrus, as recorded in Ezra, and that is the only form of the order which we have. The language of Daniel, therefore, seems to have been chosen of design when he says that the command would be issued to rebuild the city, not the temple. At any rate, such is the language, and such was not the order of Cyrus.

(c) Cambyses. After the death of Cyrus the Samaritans wrote to Cambyses (called, by Ezra, Ahasuerus) against the Jews. We are not informed what effect this letter produced, but we can easily judge from the character of this degenerate son of Cyrus, as it is represented in history. He was a “thoughtless, gluttonous, furious warrior, who was considered as raving mad even by his own subjects.” - Jahn. He madly invaded Egypt, and on his return learned that Smerdis, his brother, had usurped the throne in his absence; and died of a wound received from the falling of his sword from its sheath, as he was mounting his horse. No order is mentioned during his reign pertaining to the rebuilding either of the city or the temple.

(d) Smerdis. He retained the throne about seven months. In the Bible the has the name of Artaxerxes. Compare, respecting him, Ctesias, x.; Justin, i. 9; Herod. iii. 61-67. “To this monarch the Samaritans again addressed themselves, complaining that the Jews were building (that is, fortifying) the city of Jerusalem, which they had never thought of doing; and in consequence of this false accusation, Smerdis issued a positive prohibition of their work.” - Jahn. Two things, therefore, may be remarked respecting this reign:

(1) the order or commandment referred to by Daniel could not have been issued during this reign, since there was an express “prohibition” against the work of building and fortifying the city; and

(2) this confirms what is said above about the improbability that any order would have been issued by Cyrus to rebuild and fortify the city itself.

It could not but have been foreseen that such an order would be likely to excite opposition from the Samaritans, and to cause internal dissensions and difficulties in Palestine, and it is not probable that the Persian govenment would allow the rebuilding of a city that would lead to such collisions.

(e) Darius Hystaspis. He reigned thirty-six years. He was a mild and benevolent ruler. “As Smerdis was a mere usurper, his prohibition of rebuilding the temple was of no authority.” - Jahn. In the second year of his reign, Haggai and Zechariah appeared, who plied the governor Zerubbabel, the high priest Joshua, and the whole people, with such powerful appeals to the Divine commands, that the building of the house of God was once more resumed. Upon this, Tatnai, the Persian governor on the west side of the Euphrates, came with his officers to call the Jews to an account, who referred him to the permission of Cyrus, and the Jews were suffered to proceed. The whole matter was, however, made known to Darius, and he caused search to be made among the archives of the state in reference to the alleged decree of Cyrus. The edict of Cyrus was found, which directed that a temple should be built at Jerusalem at the royal expense, and of much larger dimensions than the former. A copy of this was sent to Tatnai, and he was commanded to see that the work should be forwarded, and that the expenses should be defrayed from the royal treasury, and that the priests should be supplied with whatever was necessary to keep up the daily sacrifice. The work was, therefore, pressed on with renewed vigour, and in the sixth year of his reign the temple was completed and consecrated. The remainder of his reign was spent in unnecessary wars with Scythia, Thrace, India, and Greece. He suffered an overthrow at Marathon, and was preparing for a more energetic campaign in Greece when he died, and left his dominion and his wars to Xerxes. No order was issued during his reign for the rebuilding of the city of Jerusalem. All his edicts pertain to the original grant of Cyrus - the permission to build the temple.

(f) Xerxes I. The career of Xerxes is well known. He was distinguished for gluttony, voluptuousness, and cruelty. He is celebrated for his invasion of Greece, for the check which he met at Thermopylae, and for the overthrow of his naval forces at Salamis by Themistocles. In the twenty-first year of his reign he was murdered by Artabanus, commander of his life-guard. He died in the year 464 b.c. According to Jalm, it is probable that “the Artaxerxes of Ezra, who is mentioned next after Darius Hystaspis, and the Ahasuerus of Esther, are names of Xerxes I.” If so, it was under him that the second caravan of Jews went to Judea, under the direction of Ezra Ezra 7 Xerxes, if he was the prince referred to, gave Ezra an ample commission in regard to the temple at Jerusalem, granting him full power to do all that was necessary to maintain public worship there, and committing to him the vessels of gold and silver in Babylon, pertaining to the temple, etc. The decree may be found in Ezra 7:13-26. This decree, however, relates wholly to the temple - the “house of God.” There was no order for rebuilding the city, and there is no evidence that anything material was done in building the city, or the walls. Respecting this reign, John remarks, “The Hebrew colony in Judea seems never to have been in a very flourishing condition. The administration of justice was particularly defective, and neither civil nor religious institutions were firmly established. Accordingly, the king gave permission anew for all Hebrews to emigrate to Judea,” p. 172. Ezra made the journey with the caravan in three months; deposited the precious gifts in the temple, caused the Scriptures to be read and explained; commenced a moral reformation, but did nothing, so far as appears, in reconstructing the city - for his commission did not extend to that.

(g) Artaxerxes Longimanus. According to Jahn, he began to reign 464 b.c., and reigned forty years and three months. It was during his reign that Nehemiah lived, and that he acted as governor of Judea. The colony in Judea, says Jahn, which had been so flourishing in the time of Ezra, had greatly declined, in consequence of the fact that Syria and Phoenicia had been the rendezvous of the armies of Artaxerxes. “Nehemiah, the cup-bearer of Artaxerxes, learned the unhappy state of the Hebrews, b.c. 444, from a certain Jew named Hanani, who had come from Judea to Shushan with a caravan. Of the regulations introduced by Esra b.c. 478 there was little remaining, and, amid the confusions of war, the condition of the Jews continually grew worse. This information so affected Nehemiah that the king observed his melancholy, and inquiring its cause, he appointed him governor of Judea, “with full power to fortify Jerusalem,” and thus to secure it from the disasters to which unprotected places are always exposed in time of war.

Orders were sent to the royal officers west of the Euphrates to “assist in the fortification of the city,” and to furnish the requisite timber from the king’s forest; probably on Mount Libanus, near the sources of the river Kadisha, as that was the place celebrated for its cedars. Thus commissioned, Nehemiah journeyed to Judea, accompanied by military officers and cavalry,” pp. 175, 176. Jahn further adds, “as soon as Nehemiah, on his arrival in Palestine, had been acknowledged governor of Judea by the royal officers, he made known his preparations for fortifying Jerusalem to the elders who composed the Jewish council. All the heads of houses, and the high priest Eliashib, engaged zealously in the work. The chiefs of the Samaritans, Sanballat, Tobiah, and Geshem, endeavored to thwart their undertaking by insults, by malicious insinuations that it was a preparation for revolt, by plots, and by threats of a hostile attack. The Jews, notwithstanding, proceeded earnestly in their business, armed the laborers, protected them still further by a guard of armed citizens, and at length happily completed the walls of their city.”

We have reached a point, then, in the history of the kings of Persia, when there was a distinct order to restore and fortify Jerusalem, and when there was an express expedition undertaken to accomplish this result. In the history of these kings, as reported by Jahn, this is the first order that would seem to correspond with the language of Daniel - “the commandment to restore and rebuild Jerusalem,” and the assertion that “the street should be built again, and the wall, even in troublous times.” It may be well, therefore, to pause here, and to look more distinctly at this order of Artaxerxes Longimanus, and inquire into its conformity with the language of Daniel. The circumstances, then, as stated in the book of Nehemiah, are these:

(a) Nehemiah learned from Hanani the state of his brethren in Judea, and the fact that the “walls of the city were broken down, and that the gates were burned with fire,” and that the people who were at Jerusalem were in a state of “great affliction and reproach,” and gave himself to weeping, and fasting, and prayer, on that account, Nehemiah 1:1-11.

(b) On coming into the presence of Artaxerxes, to perform the usual duty of presenting the wine to the king, the king saw the sadness and distress of Nehemiah, and inquired the cause, Nehemiah 2:1-2. This, Nehemiah Nehemiah 2:1 is careful to remark occurred in the twentieth year of his reign.

(c) He states distinctly, that it was because Jerusalem was still in ruins: “Why should not my countenance be sad, when the city, the place of my fathers’ sepulchres, lieth waste, and the gates thereof are consumed with fire?” Nehemiah 2:3.

(d) The request of Nehemiah, in accordance with the language in Daniel, was, that he might be permitted to go to Jerusalem and “rebuild the city:” “And I said unto the king, If it please the king, and if thy servant have found favor in thy sight, that thou wouldst send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it,” Nehemiah 2:5.

(e) The edict of Artaxerxes contemplated the same thing which is foretold by the angel to Daniel “And a letter unto Asaph the keeper of the king’s forest, that he may give me timber to make beams for the gates of the palace which pertained to the house, and for the wall of the city,” etc., Nehemiah 2:8.

(f) The work which Nehemiah did, under this edict, was what is supposed in the prediction in Daniel. His first work was to go forth by night to survey the state of the city: “And I went out by night by the gate of the valley, etc., and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire,” Nehemiah 2:13. His next work was to propose to rebuild these walls again: “Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach,” Nehemiah 2:17. The next work was to rebuild those walls, a full description of which we have in Nehemiah 3:1-32; Nehemiah 4:1-23. The city was thus fortified. It was built again according to the purpose of Nehemiah, and according to the decree of Artaxerxes. It took its place again as a fortified city, and the promised work of restoring and rebuilding it was; complete.

(g) The building of the city and the walls under Nehemiah occurred in just such circumstances as are predicted by Daniel. The angel says, “The wall shall be built again, even in troublous times.” Let anyone read the account of the rebuilding in Nehemiah - the description of the “troubles “which were produced by the opposition of Sanballat and those associated with him Nehemiah 4, and he will see the striking accuracy of this expression - an accuracy as entire as if it had been employed after the event in describing it, instead of having been used before in predicting it.

It may confirm this interpretation to make three remarks:

(1) After this decree of Artaxerxes there was no order issued by Persian kings pertaining to the restoration and rebuilding of the city. Neither Xerxes II, nor Sogdianus, nor Darius Nothus, nor Artaxerxes Mnemon, nor Darius Ochus, nor Arses, nor Darius Codomanus, issued any decree that corresponded at all with this prediction, or any that related to the rebuilding of Jerusalem. There was no occasion for any, for the work was done.

(2) A second remark is, that, in the language of Hengstenberg, “Until the twentieth year of Artaxerxes, the new city of Jerusalem was an open, thinly inhabited village, exposed to all aggressions from its neighbors, sustaining the same relation to the former and the latter city as the huts erected after the burning of a city for the first protection front rain and wind do to those which are still uninjured, or which have been rebuilt.” - Christ. ii. 381. This is quite apparent from the remarks which have been already made respecting the state of the city. The want of any permission to rebuild the city and the walls; the fact that the permission to return extended only to a right-to rebuild the temple; the improbabilities above stated, that the rebuilding of the city in its strength would be allowed when they first returned, and the account which Nehemiah gives of the condition of Jerusalem at the time when he asked leave to go and “build” it, all tend to confirm this supposition. See Hengstenberg, as above, pp. 381-386.

(3) A third remark is, that a confirmation of this may be found in the book of Ecclesiasticus, showing how Nehemiah was regarded in respect to the rebuilding of the city: “And among the elect was Neemias, whose renown is great, who raised up for us the walls that were fallen, and set up the gates and the bars, and raised up our ruins again,” Ecclesiasticus 49:13. On the other hand, Joshua and Zerubbabel are extolled only as rebuilders of the temple: “How shall we magnify Zorobabel? even he was as a signet on the right hand:” “so was Jesus the son of Josedec: who in their time builded “the house” and set up a “holy temple” to the Lord,” Ecclesiasticus 49:11, 12. These considerations make the case clear, it seems to me, that the time referred to - the “terminus a quo” - according to the fair interpretation, was the twentieth year of Artaxerxes. To this we are conducted by the proper and necessary exposition of the language, and by the orders actually issued from the Persian court in regard to the temple and city.

If it should be objected - the only objection of importance that has been alleged against it - that this would not meet the inquiry of Daniel; that he was seeking for the time when the captivity would cease, and looking for its termination as predicted by Jeremiah; that it would not console him to be referred to a period so remote as is here supposed - the time of the rebuilding of the city; and, still more, that, not knowing that time, the prophecy would afford him no basis of calculation as to the appearing of the Messiah, it may be replied:

(a) That the prediction contained all the consolation and assurance which Daniel sought - the assurance that the city “would be rebuilt,” and that an order “would go forth” for its restoration.

(b) That the angel does not profess to answer the precise point of the inquiry which Daniel had suggested. The prayer of Daniel was the occasion of uttering a higher prophecy than the one which lie had been contemplating.

(c) It is not necessary to suppose that the design was that “Daniel” should be able to compute the exact time when the Messiah would appear. It was sufficient for him if he had the assurance that he would appear, and if he were furnished with a basis by which it might be calculated when he would appear, after the order to rebuild the city had gone forth.

(d) At any rate, the prophecy must have appeared to Daniel to have a much more important meaning than would be implied merely by a direct answer to his prayer - pertaining to the close of the exile. The prophecy indubitably stretched far into future years. Daniel must have seen at once that it contained an important disclosure respecting future events, and, as it implied that the exile would close, and that the city would be rebuilt, and as he had already a sufficient intimation when the exile would close, from the prophecies of Jeremiah, we may suppose that the mind of Daniel would rest on this as more than he had desired to know - a revelation far beyond what he anticipated when he set apart this day for special prayer.

The only remaining difficulty as to the time referred to as the beginning of the seventy weeks - “the terminus a quo” - is that of determining the exact chronology of the twentieth year of Artaxerxes - the point from which we are to reckon. The time, however, varies only a few years according to the different estimates of chronology, and not so as materially to affect the result. The following are the principal estimates:

Jahn	444 b.c.
Hengstenberg	454 b.c.
Hales	414 b.c.
Calmet	449 b.c.
Usher	454 b.c.

It will be seen from this, that the difference in the chronology is, at the greatest, but ten years, and in such a matter, where the ancient records are so indefinite, and so little pains were taken to make exact-dates, it cannot perhaps be expected that the time could be determined with exact accuracy. Nor, since the numbers used by the angel are in a sense “round” numbers - “seventy weeks,” “sixty-two weeks,” “one week,” is it necessary to suppose that the time could be made out with the exactness of a year, or a month - though this has been often attempted. It is sufficient if the prediction were so accurate and determinate that there could be no doubt, in general, as to the time of the appearing of the Messiah, and so that when he appeared it should be manifest that he was referred to. Hengstenberg, however, supposes that the chronology can be made out with literal accuracy. See Christ. ii. 394-408.

Taking the dates above given as the “terminus a quo” of the prophecy - the time from which to reckon the beginning of the sixty-nine weeks to the “Messiah the Prince” - or the four hundred and eighty-three years, we obtain, respectively, the following resuits:

The period of b.c. 414, the period of Jahn and Hales, would extend to a.d. 39.

That of b.c. 455, the period od Hentstenberg and Usher, to a.d. 29.

That of b.c. 449, the period of Calmet, to a.d. 31.

It is remarkable how all these periods terminate at about the time when the Lord Jesus entered on his work, or assumed, at his baptism, the public office of the Messiah - when he was thirty years of age. It is undeniable that, whichever reckoning be correct, or whatever computation we may suppose to have been employed by the Jews, the expectation would have been excited in the public mind that the Messiah was about to appear at that time. Perhaps the real truth may be seen in a stronger light still by supposing that if a sagacious impostor had resolved to take upon himself the office of the Messiah, and had so shaped his plans as to meet the national expectations growing out of this prediction of Daniel, he would have undoubtedly set up his claims at about the time when the Lord Jesus publicly appeared as the Messiah. According to the common chronologies, there would not have been a variance of more than nine years in the calculation, and, perhaps, after all, when we consider how little the chronology of ancient times has been regarded or settled, it is much more to be wondered at that there should be so great accuracy than that the time is not more certainly determined. If, notwithstanding the confusion of ancient dates, the time is so nearly determined with accuracy, is it not rather to be presumed that if the facts of ancient history could be ascertained, the exact period would be found to have been predicted by the angel?

III. The next point properly is, what is the time referred to by the phrase “unto the Messiah the Prince” - the “terminus ad quem.” Here there can be but two opinions - what refers it to his birth, and that which refers it to his public manifestation as the Messiah, or his taking the office upon himself. The remarks under the last head have conducted us to the probability that the latter is intended. Indeed, it is morally certain that this is so, if we have ascertained the “terminus a quo” with accuracy. The only question then is, whether this is the fair construction, or whether the language can properly be so applied. We have seen, in the interpretation of the phrase above, that the grammatical construction of the language is such as might, without impropriety., be applied to either event. It remands only to look at the probabilities that the latter was the design. It may be admitted, perhaps, that before the event occurred, there might have been some uncertainty on the subject, and that with many, on reading the prophecy, the supposition would be that it referred to the birth of the Messiah. But a careful consideration of all the circumstances of the passage might even then have led to different expectation, and might have shown that the probabilities were that it was the public manifestation of the Messiah that was intended. Those may be regarded as stronger now, and may be such as to leave no reasonable doubt on the mind; that is, we may now see what would not be likely to have been seen then - as in the case of all the prophecies. Among these considerations are the following:

(a) Such an interpretation may be, after all, the most probable. If we conceive of one who should have predicted the appearance or coming of Jenghis Khan, or Alaric, or Attila, as conquerors, it would not be unnatural to refer this to their public appearing in that character, as to the time when they became known as such, and still more true would this be of one who should be inaugurated or set apart to a public office. If, for example, there had been a prophecy of Gregory the Great, or Leo X, as “Popes,” it would be most natural, unless there was a distinct reference to their birth, to refer this to their election and consecration as Popes, for that would in fact be the period when they appeared as such.

(b) In the case of this prophecy, there is no allusion to the birth of the Messiah. It is not “to his birth,” or “to his incarnation,” but “unto the Messiah the Prince;” that is, most manifestly, when he appeared as such, and was in fact such. In many instances in the prophecies there are allusions to the birth of the Messiah; and so numerous and accurate had they become, that there was a general expectation of the event at about the time when he was actually born. But, in the passage before us, the language is what would be used on the supposition that the designed reference was to his entering as Messiah on the functions of his office, and not such as would have been so naturally employed if the reference had been to his birth.

(c) His taking upon himself the office of the Messiah by baptism and by the descent of the Holy Spirit on him was, in fact, the most prominent event in his work. Before that, he had passed his life in obscurity. The work which he did as Messiah was commenced at that time, and was to be dated from that period. In fact, he was not the Messiah, as such, until he was set apart to the office - anymore than an heir to a crown is king until he is crowned, or an elected chief-magistrate is president before he has taken the oath of office. The position which he occupied was, that he was designated or destined for the office of the Messiah, but had not, in fact, entered on it, and could not as yet be spoken of as such.

(d) This is the usual method of recording the reign of a king - not from his birth, but from his coronation. Thus, in the table above, respecting the Persian kings, the periods included are those from the beginning of the reign, not from the birth to the decease. So in all statutes and laws, as when we say the first of George III, or the second of Victoria, etc.

(e) To these considerations may be added an argument stated by Hengstenberg, which seems to make the proof irrefragable. It is in the following words: “After the course of seventy weeks shall the whole work of salvation, to be performed by the Messiah, be completed; after sixty-nine weeks, and, as it appears from the more accurate determination in Daniel 9:27, in the middle of the seventieth, he shall be cut off. As now, according to the passage before us, sixty-nine weeks shall elapse before the Messiah, there remains from that event to the completion of salvation only a period of seven, until his violent death, of three and a half years; a certain proof that ‘unto the Messiah’ must refer, not to his birth, but to the appearance of the Messiah as such.” - Christ. ii. 337.

IV. The next question then is, whether, according to this estimate, the time can be made out with any degree of accuracy. The date of the decrees of Artaxerxes are found to be, according to the common reckoning of chronologists, either 444, or 454, or 449 b.c. The addition of 483 years to them we found also to reach, respectively, to 39 a.d., to 29 a.d., and to 34 a.d. One of these (29) varies scarcely at all from the time when the Saviour was baptized, at thirty years of age; another (34) varies scarcely at all from the time when he was put to death; and either of them is so accurate that the mind of anyone who should have made the estimate when the command to build the city went forth, would have been directed with great precision to the expectation of the true time of his appearance; and to those who lived when he did appear, the time was so accurate that, in the reckoning of any of the prevailing methods of chronology, it would have been sufficiently clear to lead them to the expectation that he was about to come. Two or three remarks, however, may be made in regard to this point.

(a) One is, that it is now, perhaps, impossible to determine with precise accuracy the historical period of events so remote. Time was not then measured as accurately as it is now; current events were not as distinctly recorded; chronological tables were not kept as they are now; there was no uniform method of determining the length of the year, and the records were much less safely kept. This is manifest, because, even in so important an event as the issuing of the commend to rebuild the city in the time of Artaxerxes - an event which it would be supposed was one of sufficient moment to have merited an exact record, at least among the Jews. There is now, among the best chronologists, a difference of ten years as to the computation of the time.

(b) There is a variation arising from the difference of the lunar or the solar year - some nations reckoning by the one, and some by the other - and the difference between them, in the period now under consideration, would be greater than what now occurs in the ordinary reckonings of chronology.

(c) Until the exact length of the year, as then understood, is ascertained, there can be no hope of fixing the time with the exactness of a month or a day; and if the usual and general understanding of the length of the year be adopted, then the time here referred to would be so intelligible that there would be no difficulty in ascertaining at about what time the Messiah was to appear, or when he did appear in determining that it was he. This was all that was really necessary in regard to the prophecy.

(d) Yet it has been supposed that the time can be made out, even under these disadvantages, with almost entire accuracy. The examination in the case may be seen at length in Hengstenberg, Chris. ii. 394-408. It is agreed on all hands that the commencement of the reign of Xerxes occurred in the year 485 before Christ, and that Ariaxerxes died in 423. The difference concerns only the beginning of the reign of Ariaxerxes. If that occurred in the year 464 b.c., then the problem is solved, for then the decree of the twentieth year of Artaxerxes would occur 444 b.c.; and if 483 be added to that, the result is 29 a.d. - a difference, then, even in reckoning whole years and round numbers, of only one year between that and the time when Jesus was baptized by John. The full proof of this point, about the beginning of the reign of Ariaxerxes, may be seen in Hengstenberg, as above. The argument, though long, is so important, and so clear, that it may without impropriety be inserted in this place:

“According to the prophecy, the “terminus a quo,” the twentieth year of Ariaxerxes, is separated from the “terminus ad quem,” the public appearance of Christ, by a period of sixty-nine weeks of years, or four hundred and eighty-three years. If, now, we compare history with this, it must appear, even to the most prejudiced, in the highest degree remarkable, that, among all the current chronological determinations of this period, not one differs over ten years from the testimony of the prophecy. This wonder must rise to the highest pitch, when it appears from an accurate examination of these determinations, that the only one among them which is correct makes the prophecy and history correspond with each other even to a year.

“Happily, to attain this end, we are not compelled to involve ourselves in a labyrinth of chronological inquiries. We find ourselves, in the main, on sure ground. All chronologists agree, that the commencement of the reign of Xerxes falls in the year 485 before Christ, the death of Artaxerxes, in the year 423. The difference concerns only the year of the commencement of the reign of Ariaxerxes. Our problem is completely solved, when we have shown that this falls in the year 474 before Christ. For then the twentieth year of Ariaxerxes is the year 455 before Christ, according to the usual reckoning. :

	299 U. C.
Add to this,	483 years,
	- - - - -
	782 U. C.

“We should probably have been saved the trouble of this investigation, had not the error of an acute man, and the want of independence in his successors, darkened what was in itself clear. According to Thucydides, Ariaxerxes began to reign shortly before the flight of Themistocles to Asia. Deceived by certain specious arguments, hereafter to be examined, Dodwell, in the “Annal. Thucydides,” placed both events in the year 465 before Christ. The thorough refutation of Vitringa, in the cited treatise, remained, strange as it may appear, unknown to the philologians and historians, even as it seems to those of Holland, as Wesseling. The view of Dodwell, adopted also by Corsini in the “Fasta Attica,” became the prevailing one, at which we cannot wonder, when we consider how seldom, in modern times, chronological investigations in general have been fundamental and independent; when e. g., we observe that Poppo, a generally esteemed recent editor of Thucydides, in a thick volume, entitled, “In Thucydidem Commentarii politici, geograph., chronologici,” furnishes, in reference to the last, nothing more than a reprint of the school edition of the chronological tables collected from Dodwell, excusing himself with an “odio quodam inveterato totius hujus disciplince”! Clinton also (“Fasti Hellenici, lat. vert. Kruger,” Leipz., 1830), though he clearly perceives that Dodwell has confused the whole chronology of this period (compare, e. g., p. 248-253), has not been able to free himself from him in the most important points, though he successfully opposed him in several; and thus the confusion only becomes still greater, since now neither the actual chronological succession of events, nor the one ingeniously invented by Dodwell, any longer remains.

Nevertheless, the truth is advanced by this increased confusion. For now the harmony introduced by Dodwell into the fictitious history is destroyed. The honor, however, of having again discovered the true path, belongs to Kriiger alone, who, after more than a hundred years, as an entirely independent inquirer, coincides with Vitringa, in the same result, and in part in the employment of the same arguments. In the acute treatise, “Ueber den Cimonischen Frieden (in the Archiv f. Philologie und Padagog. von Seebode,” I. 2, p. 205, ff.) he places the death of Xerxes in the year 474 or 473, and the flight of Themistocles a year later. This treatise may serve to shame those who reject in the mass the grounds of our opinion (to the establishment of which we now proceed), with the remark, that the author has only found what he sought. Whoever does not feel capable of entering independently upon the investigation, should at least be prevented from condemning, by the circumstance, that a learned man, who has no other design in view than to elucidate a chronologically confused period of Grecian history, gives, for the event which serves to determine the “terminus a quo” of our prophecy, the precise year, which places prophecy and fulfillment in the most exact harmony.

“We examine first the grounds which seem to favor the opinion, that the reign of Artaxerxes commenced in the year 465.

(1) ‘The flight of Themistocles must precede the transfer of the dominion of Greece from Athens to Sparta by several years. For this happened during the siege of Byzantium, when the treasonable efforts of Pausanias first commenced; the flight of Themistocles, however, was a consequence of the complaint, which was raised against him, out of the documents found after the death of Pausanias. But Isocrates says, in the “Panathenaikos,” that the dominion of the Lacedemonians had endured ten years. The expedition of Xerxes, taken as the “terminus a quo,” this transfer falls in the year 470.’ But we may spare ourselves the labor which Vitringa takes to invalidate this alleged testimony of Isoerates, since all recent scholars, in part independent of one another, agree that Isocrates speaks of a ten years’ dominion, not before, but after that of the Athenians; compare Corny on “Pan.” c. 19; Dahlmann, “Forschungen,” I. p. 45; Kruger, p. 221; Clinton, p. 250, ff.

(2) That Themistocles in the year 472 was still in Athens, Corsini infers (Fasti Att. III. p. 180) from AEl. lib. 9, c. 5. According to this, Themistocles sent back Hiero, who was coming to the O ympic games, asserting that, whoever had not taken part in the greatest danger, could not be a sharer of the joy. (The fact is also related by Plutarch.) Now as Hiere, Ol. 75, 3 (478), began to reign, only the Ol. 77 (472) could be intended. But who does not at once perceive that the reference to the games of the Ol. 76 (476) was far more obvious, since the occurrence pre-supposed that the μέγιστος τῶν κινδύνων megistos tōn kindunōn was still fresh in remembrance?

(3) According to this supposition, Xerxes would reign only eleven years; Artaxerxes, on the contrary, fifty-one. This is in opposition to the testimony of the “Can. Ptolem.” (compare thereon Ideler, I. p. 109, ff.), which gives to Xerxes twenty-one, and to Artaxerxes forty-one years, and of Ctesias, who gives to Artaxerxes forty-two years, and of some other writers; compare the passages in Bahr on Ctesias, p. 181. “Ceteris paribus,” this argument would be wholly decisive. But when other weighty authorities are opposed to it, it is not of itself sufficient to outweigh them. The canon has high authority, only where it rests on astronomical observations, which is here not the case. Otherwise it stands on the same ground as all other historical sources. The whole error was committed, as soon as only an ιά ia in an ancient authority was confounded with a κά ka; for when a reign of twenty-one years had thus been attributed to Xerxes, the shortening of the reign of Artaxerxes to forty-one years necessarily followed. Wesseling (on Diod. 12, 64) attributes forty-five years to Artaxerxes, thus without hesitation rejecting the authority of the canon. To these arguments, already adduced by others, we subjoin the following.

(4) It seems to be evident from Ctesias, chapter 20, that Artaxerxes was born a considerable time after the commencement of the reign of Xerxes. Ctesias, after relating it, proceeds - γαμεῖ δὲ Ξέρξης Ὀνόφα θυγατέρα Αμιστριν καὶ γίνεται αὐτῷ παῖς Δαρειαῖος, καὶ ἕτερος ματὰ δύο ἔτη Υ̓στασπης, καὶ ἔτι Ἀρταξέρξης gamei de Xerxēs Onofa thugatera Amistrin kai ginetai autō pais Dareiaios, kai heteros meta duo etē Ustaspē, kai eti Artaxerxēs. If he relates the events in the true chronological order, Artaxerxes in the year 474 b.c. could at most have been seven years old. On the contrary, however, all accounts agree, that at the death of Xerxes, although still young (compare Justin, 3, 1), he was yet of a sufficient age to be capable of reigning himself. We must not be satisfied with the answer that it is very improbable that Xerxes, who was born at the beginning of the thirty-sixth year of the reign of Darius (compare Herod. 7, 2), and was already thirty-four or thirty-five years old at his death, was not married until so late a period. Ctesias himself frees us from the embarrassment into which we were thrown by his inaccuracy. According to chapter 22, Megabyzus was already married, before the expedition against Greece, with a daughter of Xerxes, who, already mentioned (chapter 20), if Ctesias is there chronologically accurate, could not have been born before that time. According to chapter 28, Megabyzus, immediately after the return of Xerxes from Greece, complained to him of the shameful conduct of this wife of his.

(5) There can be no doubt that the Ahasuerus of the book of Esther is the same as Xerxes. But the twelfth year of this king is there expressly mentioned, Esther 3:7, and the events related in the following context fall, in part, about the end of the same year. But this difficulty vanishes, as soon as we include the years of the co-regency of Xerxes with Darius. According to the fall account in Herodotus 7, chapters 2-4, Xerxes, two years before the death of Darius, was established by him as king: compare e. g., chapter 4 - ἀπέδεξε δὲ βασιλῆα Πέρσῃσι Δαρεῖος Ξέρξεα apedexe de basilēa Persēsi Dareios Xerxea. Of the custom of the Hebrew writers to include the years of a co-regency, where it existed, we have a remarkable example in the account concerning Nebuchadnezzar (compare Bietr. I. p. 63). But we find even in the book of Esther itself plain indications of this mode of reckoning. The account of the great feast Esther 1 is placed in its true light by this supposition. The occasion of it was the actual commencement of the reign of Xerxes, though we need not on this account exclude, what has hitherto been regarded as the exclusive object, consultations with the nobles respecting the expeditions about to be undertaken. What is related Esther 2:16 then falls precisely in the time of the return of Xerxes from Greece, while otherwise, and this is attended with difficulty, about two years after that event.

“We now proceed to lay down the positive grounds for our view; and in the first place, the immediate, and then the mediate proofs, which latter are far more numerous and strong, since they show that the flight of Themistocles, which must precede the reign of Artaxerxes, cannot possibly be placed later than 473 before Christ.

“To the first class belong the following:

1. It must appear very strange to those who assume a twenty-one years’ reign of Xerxes, that the whole period from the eleventh year is a complete “tabula rasa.” The Biblical accounts stop short at the close of the tenth year. Ctesias relates only one inconsiderable event after the Grecian war (chapter 28), which occurred immediately after its temination. No later writer has ventured to introduce anything into the ten years, which, according to our view, the permutation of an ι (i) and κ (k) adds to his age.

“2. We possess a twofold testimony, which places the return of Xerxes from Greece, and his death, in so close connection, that, without rejecting it, we cannot possibly assume a fifteen years’ reign after this return, but are rather compelled to place his death not beyond the year 474. The first is that of AElian, Var. Hist. 13, 3: εἶτα ἐπανελθὼν, αἴσχιστα ἀνθρώπων ἀπέθανεν, ἀποσφαγεῖς νύκτωρ ἐν τῇ ἐυνῇ ὑπὸ τοῦ ὑιοῦ eita epanelthōn, aischista anthrōpōn apethanen, aposphageis nuktōr en tē eunē hupo tou huiou. The second, that of Justin, 3, 1: ‘Xerxes rex Persarum, terror antea gentium, bello in Graeciam infeliciter gesto, etiam suis contemtui essecoepit. Quippe Artabanus proefectus ejus, deficiente quotidie regis majestate, in spem regni adductus, cum septem robustissimis filiis,’ etc.

“3. The testimonies of Justin, I. c., respecting the age of his sons at his death, are not reconcilable with the twenty-one years’ reign of Xerxes: ‘Securior de Artaxerxe, puero admodum, fingit regem a Dario, qui erat adolescens, quo maturius regno potiretur occisum.’ If Xerxes reigned twenty-one years, his firstborn, Darius, according to a comparison of Ctesias (chapter 22), could not at his death have been an adolescens, but at least thirty-one years old. On the contrary, if eleven years’ reign be assumed, these determinations are entirely suitable. Darius was then toward twenty-one years old; Artaxerxes, according to Ctesias (chapter 20), near four years younger than Darius, about seventeen. This determination shows also that it cannot be objected against a fifty-one years’reign of Artaxerxes that it would give him too great an age. The suggestion can be refuted by the simple remark, that the length of his life remains exactly the same, whether he reigned fifty-one or forty-one years. If he ascended the throne at seventeen, his life terminated at sixty-eight.

“4. According to the most numerous and weighty testimonies, the peace of Cimon was probably concluded after the battle of the Eurymedon (before Christ 470). Now, as all agree that this peace was concluded with Artaxerxes, the commencement of his reign must, in any event, be placed before 470. Compare Kruger, 1. c., p. 218.

“5. The history of Nehemiah is scarcely reconcilable with the supposition that Artaxerxes reigned only forty-seven years. After Nehemiah had accomplished all that is related in Neh. 1–12, he returned to Persia to discharge the duties of his office, at court. This happened, according to Nehemiah 13:6, in the thirty-second year of Artaxerxes. The time of his return is not accurately determined. It says merely, after a considerable time, the ימים לקץ l^eqēts yāmı̂ym. That his absence, however, must have continued a whole series of years, appears from the relation of that which took place in the meantime. The law against marriage with foreign women, to the observance of which the people had bound themselves anew, Nehemiah 10:30, was first violated during his absence; then again, by a decree of the people, executed in all severity, Nehemiah 13:1-3; and then again broken, as appears from the fact that Nehemiah, at his return, according to Nehemiah 13:23, found a great many foreign women in the colony.

That these marriages had already existed for some time appears from Nehemiah 13:24, where it is said that the children of them had spoken half in the language of Ashdod, and could not speak Hebrew. A long absence is also implied in the other abuses which Nehemiah, according to Nehemiah 13:10, following, found on his return. He saw the fruits of the former labors almost destroyed. The same is also evident from the prophecies of Malachi, which were delivered exactly in the time between the two periods of Nehemiah’s presence at Jerusalem: compare Vitringa’s excellent Dissert. de AEtate Mal., in his Obss. ss. vi. 7, t. 2, p. 353, following The condition of the people appears here, as it could have been only after they had already been deprived, for a considerable time, of their two faithful leaders, Ezra, who, having arrived thirteen years earlier, had cooperated for a considerable time with Nehemiah, and Nehemiah himself.

But, if we consider barely the first-mentioned fact, the marriages with foreign women, it will be evident that a longer period than nine years would be required. For each change there will then only three years be allowed; and as this is undeniably too little for the third, according to Nehemiah 13:24, the two first must be still more shortened, which is inadmissible. Besides, we do not even have nine years for these events, if the reign of Artaxerxes is fixed at forty-one years. For the relation of Nehemiah pre-supposes that Artaxerxes was yet living at the time of its composition. This, however, cannot be placed in the time immediately after the return of Nehemiah, since it must have been preceded by the abolition of all these abuses. If, however, we are conducted by the authority of Nehemiah, which is liable to no exception, since he was contemporary and closely connected with Artaxerxes, a few years over forty-one, we have gained much. For then the only objection to our determination, the testimony of the canon, is completely set aside.

“We must premise a remark, before we bring forward our indirect proofs, in order to justify the connection in which we place the commencement of the reign of Artaxerxes with the flight of Themistocles. This connection has not, indeed, the unanimous testimony of the ancient writers in its favor. The vouchers for it are, Thucydides (chapter 137), where it is said of Themistocles, who had come into Asia, ἐσπέμπει γράμματα ἐς βασιλέα Ἀρταξέρξην τὸν Ξέρξου, νεωστὶ βασιλεύοντα espemtei grammata, es basilea Artaxerxēn ton Xerxou, neōsti basileuonta, and Charon of Lampsacus, who, according to Plutarch (Them. chapter 27), makes him in like manner fly to Artaxerxes. On the contrary: others, as Ephorus, Dinon, Klitarch, and Heraclides (compare Plut. 1. c.), represent him as going to Xerxes. If, now, we examine these testimonies, according to the authorities of the witnesses the decision will unquestionably be in favor of that of Thucydides and Charon. Thucydides was contemporary with Ariaxerxes, and was born about the time of the flight of Themistocles. This prince of Greek historians gives (chapter 97) as the cause why he relates the events between the Median and Peloponnesian war, that all his predecessors had passed over these events in silence, and that the only one who touched upon them, Hellanicus, βραχέως τε καὶ τοῖς χρὸνοις οὐκ ἀκριβῶς ἐπεμνήσθη bracheōs te kai tois chronois ouk akribōs epemnēsthē them, from which it is evident, first, how little certain are the accounts of this period in later authors, because they can have no credible contemporary voucher, since he could not have been unknown to Thucydides; and, secondly, that Thucydides himself claims to be regarded as a careful and accurate historian of this period, and therefore must be esteemed such, because so honest a man would assume nothing to himself which did not belong to him. The other witness, Charon, was the less liable to err, since, at the very time of this event, he was a writer of history, and even lived in Asia. On the other hand, the oldest witnesses for the opposite supposition lived more than a century after the event. Ephorus (see on his Akrisic, Dahlmann) out-lived the dominion of Alexander in Asia; Dinon was father of Kiltarch, who accompanied Alexander.

“In weighing these grounds, the authority of Thucydides and Charon was unhesitatingly followed in ancient times. Plutarch (1. c.) does this, with the remark, that the testimony of Thucydides agrees better with the chronological works. Nepos says: ‘Scio plerosque ita scripsisse, Themistoclem Xerxe regnante in Asiam transiisse: sed ego potissimum Thucydidi credo, quod aetate proximus de his, qui illorum temporum historias reliquerunt et ejusdem civitatis fuit.’ Suidas, and the Scholiast on Aristoph. “Equites,” from which the former borrowed verbatim his second article on Themistocles, makes him flee, πρὸς τὸν Ἀρταξέρξην, τὸν Ξέρξου τοῦ Πέρσον παῖδα pros ton Artaxerxēn, ton Xerxou tou Persou paida, without even mentioning the other supposition. And in this respect, we have the less fear of contradiction, since, as far as we know, all modern critics, without exception, follow Thucydides and Charon. We only still remark that the opposite view can the more easily be rejected, since its origin can so readily be explained, either from the fact that this event fell on the border of the reign of Xerxes and of Artaxerxes, or from a simple confounding of the two names, the assumption of which is more easy the more frequently it occurs; we find it even in Aristotle, the contemporary of those writers, Pol. 5, 8, and twice in Ctesias, chapter 35, where Bahr would make a change in opposition to all the manuscripts, and chapter 44. Compare Bahr on the passage, and Reimarus on Dio Cass. II. p. 1370. Finally, the error might arise also from the circumstance that the flight of Themistocles was placed in the right year; but twenty-one years were attributed to Xerxes, from which it necessarily follows that he took refuge with Xerxes. This last opinion is favored by the coincidence of several contemporary writers in the same error, which presupposes some plausible reason for it.

“We now proceed to lay down our indirect proofs.

(1) we begin with the testimony which gives precisely the year of the flight of Themistocles, that of Cicero, Lael. chapter 12. It is true, Corsini, 1. c. 3, p. 180, asserts, that Cicero speaks of the year in which Themistocles was banished from Athens; but we need only examine the passage to be convinced of the contrary: ‘Themistocles - fecit idem, quod viginti annis ante apud nos fecerat Coriolanus.’ The flight of Coriolanus to the Volci falls in the year 263 u. c., 492 b.c. The flight of Themistocles is accordingly placed by Cicero in the year 472, a year later than by us, which is of no importance, since the round number twenty was the more suitable to the object of Cicero, as the more accurate nineteen, for the chronologists. If Dodwell’s view were correct, there would be the space of twenty-seven years between the two events.

“2. Diodorus Siculus, who (11, 55) places the flight of Themistocles in Ol. 77, 2 (471 b.c.), in any event favors our determination, which ascends only two years higher, far more than the opposite one. We remark, however, that he also places in the same year the residence of Themistocles at Magnesia, and his death; and thus it is evident that, whether by mistake or design, he compresses the events in the life of Themistocles, which filled up some years, into the year of his death. If this took place in the year 471, the flight must be dated at least as far back as 473. Our determination differs only a single year from that of Eusebius, who relates the flight of Themistocles in Ol. 77, 1.

“3. But what forms the chief argument, the whole series of transactions, as they have been recorded in accurate order, especially by Thucydides, compels us without reserve to place the flight of Themistocles not be. low the year 473. That the expedition of the allied Greeks under the direction of Pausanias, against Cyprus and Byzantium, the capture of the latter city, and the transfer of the supremacy from the Lacedemonians to the Athenians, occasioned by the insolence of Pausanias, fall in the year 477, we may regard as established beyond dispute by Clinton, p. 270, following. The view of O. Muller (Dorier, ii. p. 498), who distributes these events into a period of five years, is contradicted by the expression ἐν τῇδε τῇ ἡγεμονίᾳ en tēde tē hēgemonia of Thucydides, chapter 94, whereby the capture of Byzantium is brought into the same year with the expedition against Cyprus. That these words cannot be connected with what follows, without a change of the text in opposition to all critical authority, is shown by Poppo. Moreover, the very last of these events is placed, by the unanimous testimony of antiquity, in the year 477.

Clinton shows, p. 249, that all reckonings of the time of the supremacy of the Athenians, setting out from this, year, differ from one another only in reference to the assumed termination. Also, Thucydides chapter 128, the expedition against Cyprus, and that against Byzantium, are connected as immediately succeeding each other. If, however, Dodwell were compelled by the force of the arguments to acknowledge that these events, which he compresses into one year, do not, as he assumes (p. 61), belong to the year 470, but to the year 477, he would surely be compelled, perceiving it to be impossible to lengthen out the thread of the events until the year 465, to give up the whole hypothesis. The dissatisfaction of the allies was followed by the recal of Pausanias. That this belongs still to the same year plainly appears, partly from the nature of the case itself, since it pre-supposes a continuance of supremacy, partly from Thucydides, chapter 95: ἐν τούτῳ δε οἱ Λακεδαιμόνιοι μετεπέμποντο Παυσανίαν ἀνακρινοῦντες ὧν περὶ ἑπυνθάνοντο en toutō de hoi Lakedaimonioi metepemponto Pausanian anakrinountes hōn peri epunthanonto.

Pausanias having come to Sparta, and been there set at liberty, now betook himself privately in a galley to Byzantium. This cannot have happened long afterward, for Thucydides, chapter 128, immediately subjoins it, and what is of the most importance, Pausanias finds the fleet still at Byzantium. That his residence there did not long continue appears from the account of Thucydides, chapter 131, that he was forcibly expelled thence by the Athenians. He now retired to the colony in Troas; from there he was recalled to Sparta, after it had been reported that he kept up an understanding with the barbarians. The Ephori threw him into prison, but soon after released him. At this time his intercourse with Themistocles look place, who, being at the time already expelled from Athens, resided at Argos, and thence made excursions into the rest of the Peloponnesus. That Pausanias then for the first time drew Themistocles into his plan, when the latter had been driven from Athens, is asserted by Plutarch, and a personal intercourse between them is rendered certain by all accounts.

That there was no considerable period between this release of Pausanias and his death is clear. Pausanias was not condemned, because there was no certain proof against him. It is, however, psychologically improbable that he did not soon afford it, that he prudently kept himself from giving open offence for a series of years, when we consider that he was deprived of all prudence by his haughtiness, arising to madness; that he himself rendered the execution of his treasonable plan impossible; that, according to Thucydides, chapter 130, he went about in a Median dress, and caused himself to be accompanied on a journey through Thrace with Median and Egyptian satellites, spread a Persian table, made difficult the access to his person, gave free course to his passions, of whom Thucydides himself very significantly remarks, καὶ κατέχειν τὴν διάνοιαν οὐκ ἡδύνατο ἀλλ ̓ ἔργοις βραχέσι προύδήλου, ἅ τῇ γνώμῃ γνώμῃ μειζόνως ἐρέπειτα ἔμελλε πράξειν kai katechein tēn dianoian ouk ēdunato all' ergois brachesi proudēlou, ha tē gnōmē meizonōs erepeita emelle praxein, and of whose senseless arrogance the same historian, chapter 132, gives an example, even out of the time immediately after the battle of Platea. The discovery was effected by him who was to bring to Artabazus the last letters to the king.

With what haste the transactions were carried on, and that by no means a space of four years was consumed, is evident from the fact that the king, in order to accelerate them, had expressly sent Artabazus to Asia Minor. His death immediately followed the discovery (compare Thucydides 133). We surely do not assume too little when we give to these events a period of three years. That we need not go beyond this is shown by Dio. dorus, who compresses all these events into the year 477 (Ol. 75, 4). How could he have done this, or how could such an error have arisen, if the beginning and end had been separated from each other by a period of eight or nine years?. How impossible it was for him, with his sources, to place the destruction of Pausanias far beyond this time appears from his fiction, which can in no other way be explained, of a twofold accusation of Themistocles. If, now, we must place the death of Pausanias about the year 474, and in no event later, the flight of Themistocles cannot be placed farther back than the year 473.

For Themistocles, at the death of Pausanias, had already been a considerable time in the Peloponnesus. His accusation followed immediately after the event (compare Thucydides, I. 135); and the combined interests of the Lacedemonians, to whom nothing could be more desirable than to have the Athenians share their disgrace, and of the enemies of Themistocles at Athens (Plut. Them. c. 23: κατεβόων μὲν αὐτοῦ Λακεδαιμόνιοι, κατηγόρουν δ ̓ οἱ φθονοῦντες τῶν πολιτῶν kateboōn men autou Lakedaimonioi, katēgoroun d' hoi phthonountes tōn politōn, would cause the decision to be hastened as much as possible. Themistocles, persecuted both by the Athenians and Lacedemonians, now flees from the Peloponnesus to Corcyra. Being denied a residence there, he retires to the opposite continent. In danger of being overtaken by his persecutors (Thucydides chapter 136: καὶ διωκόμενος ὑπὸ τῶν προστεταγμένων κατὰ πύστιν ᾖ χωροίη kai diōkomenos hupo tōn prostetagmenōn kata pustin ē chōroiē, he sees himself compelled to flee to Admetus, the king of the Molossians. Nor can he have long resided there, for, according to Thucydides, chapter 137, he was sent forward by Admetus, as soon as his persecutors came. And how can we suppose that they would have been long behind him? How long could his place of residence have remained a secret? It is expressly said by Thucydides, that the coming of his persecutors, and the flight of Themistocles to Asia, very soon happened (ὕστερον ου ̓ πολλῷ husteron ou pollō). It is true, that if we could credit the account of Stesimbrotus, in Plut. chapter 24, we must assume that the residence of Themistocles with Admetus continued some months, for he related that his friends brought to him there his wife and children, whom they had secretly conducted out of Athens. But that no dependence is to be placed upon this is evident from the absurd fiction of Stesimbrotus that immediately follows, which to the surprise even of Plutarch (εἶτ ̓ οὐκ οἶδ ̓ ὅπως ἐπιλαθόμενος τούτων, η τὸν Θεμιστοκλέα ποιῶν ἐπιλαθόμενον, πλεῖσαι φησιν, κ.τ.λ. eit' ouk oid' hopōs epilathomenos toutōn, ē ton Themistoklea poiōn epilathomenon, pleisai phēsin, etc.) he brings forward, without observing that the one fable does away the other - namely, that Themistocles was sent by Admetus to Sicily, and had desired of Hiero his daughter in marriage, with the promise to bring Greece under subjection to him.

Plutarch designates Stesimbrotus as a shameless liar, Pericles, chapter 13. That the sons of Themistocles remained in Athens is manifest from a relation in Suidas, and the testimony of Thucydides, chapter 137, and of Plutarch, that the gold was first sent to Themistocles by his friends after his arrival in Asia, to enable him to reward the service of the captain who brought him to Asia, shows at the same time the incorrectness of the assertion of Stesimbrotus, and confirms the opinion that Themistocles remained in no one place of his flight long enough for his friends to send to him there the necessary gold. Themistocles was conducted by Admetus to Pidna, and from there he betook himself in a boat directly to Asia. This, accordingly, since between the death of Pausanias, and the coming of Themistocles into Asia there could at most be only a year, can at latest have happened in the year 473, perhaps in 474; and even in the former case we are completely justified in placing the beginning of the reign of Artaxerxes, which still cannot have immediately coincided with the coming of Themistocles, in the year 474.

“4. On the supposition that the commencement of the reign of Artaxerxes, and the flight of Themistocles, fall in 465, an extravagant old age must be attributed to Charon of Lampsacus. According to Suidas, he was still flourishing under the first Darius, Ol. 69, 504 b.c. Since now, in his history, he mentions the flight of Themistocles to Artaxerxes, this being placed in 465, he must have been employed in writing history at least forty years. This is not, indeed, absolutely impossible; but, in a doubtful case, it must be rejected as the more improbable alternative. ‘Historice enim, non sunt explicandae - says Vitringa (Proll. in, Zach. p. 29) - ex raris et insolentibus exemplis, sed ex communi vivendi lege et ordine. Si res secus se habeat, in ipsa historia ascribitur ne fallat incautos.’ Compare his farther excellent remarks on this subject. That this argument is not without force, is evident even from the efforts of some advocates of the false chronology to set it aside by cutting the knot. Suidas, after he has cited the above-mentioned determination of the time of Charon, as he found it in his more ancient authorities, subjoins, μᾶλλον δὲ ἦν ἐπὶ τῶν Περσικῶν mallon de ēn epi tōn Persikōn. Creuzer, on the Fragm. Historr. Groec., p. 95, rejects this date without farther examination, because it gives too great an age to Charon.

“5. According to Thucydides 1, 136, Themistocles, on his passage to Asia, fell in with the Athenian fleet, which was besieging Naxos. This siege of Naxos, however, according to the testimony of Thucydides, chapter 100, which makes all other arguments superfluous, happened before the great victory of the Athenians on the Eurymedon, which, according to Diodorus, belongs to the year 470, and cannot be placed later, because this was the first considerable undertaking of the Athenians against the Persians, the war with whom formed the only ground for the important requisitions which they made upon their allies. Compare Thucydides i. 94. Hitherto, since the supremacy had passed over to the Athenians, scarcely anything had been done against the Persians, except the taking of the unimportant AEgon. Thucydides also leads us to about the same year as that given by Diodorus, who connects the defection of Thasos (467) with χρόνῳ ὕστερον chronō husteron, which cannot stand where events immediately succeed each other. Even for these reasons, the siege of Naxos and the flight of Themistocles, do not fall after 471. If, however, we consider that Naxos was the first confederate city with which the Athenians were involved in discord (compare Thucydides, p. 1, 98) - which, from the nature of the case, as is rendered especially clear by the remarks of Thucydides and a comparison of the later historians, could scarcely have first happened after seven years - and if we farther consider the way in which Thucydides (chapter 98) connects the events, from the transfer of the supremacy until the capture of Naxos, with one another, we shall, without hesitation, place the latter some years earlier, in the year 474 or 473.

“6. The flight of Themistocles falls at least three years earlier than the battle on the Eurymedon, because in all probability he was dead before the latter event. His death, however, must have been some years subsequent to his coming into Asia (compare Thucydides chapter 138). One year passed in learning the language, and some time, in any event, was required for what is implied in ταύτης ἦῤχε τῆς χώρας, δίντος, κ.τ.λ. tautēs ērche tēs chōras, dontos, etc. Thucydides relates that, according to the account of some, Themistocles took poison, ἀδύνατον νομίσαντα εἶναι ἐπιτελέσαι βασιλεῖ α ὑπέεσχετο adunaton nomisanta einai epitelesai basilei a hupescheto. This pre-supposes that Themistocles was compelled to fulfill his promises; and had this not been the case at his death, the report that Thucydides only in this instance relied upon himself could not have arisen. Plutarch expressly connects the death of Themistocles with the expedition of Cimon. This is done by several writers, with the mention of the most special circumstances (compare the passages in Staveren on Nep. Them. 10) all of which may be regarded, as they are by Cicero (Brut. chapter 11) and Nepos, as fictitious, and yet the historical basis on which alone everything depends, “the fact” that Thucydides died before the battle on the Eurymedon is firmly established.

“7. Kruger (1. c. p. 218) has shown that the account of Plutarch, that Themistocles reached an age of sixty-five years, forbids us to place his death beyond the year 470, and therefore his flight beyond the year 473. According to an account which has internal evidence of credibility, in AElian, Var. Hist. iii. 21, Themistocles, as a small boy coming from school, declined going out of the way of the tyrant Pisistratus. Assuming that this happened in the last year of Pisistratus, 529 b.c., and that Themistocles was at that time six years old, he must have been born in 535, and died in 470. Nor is it a valid objection that, according to Plutarch, Themistocles was still living at the time of the Cyprian expedition of Cimon (449 b.c.), and was still young at the battle of Marathon. For the former rests on a manifest confounding of the former event with the victory over the Persian fleet at Cyprus, which is supposed to have immediately preceded the victory on the Eurymedon (compare Diodor. 11, 60; Dahlmann, Forschungen, i. p. 69), and the latter merely on a conclusion drawn from this error. ‘Whoever,’ remarks Dahlmann, p. 71, ‘reads without prejudice the passage, Thucydides 1, 138, will perceive that the death of Themistocles followed pretty soon after his settlement in Persia; probably in the second year, if Thucydides is worthy of credit.’

“Until all these arguments are refuted, it remains true that the Messianic interpretation of the prophecy is the only correct one, and that the alleged pseudo-Daniel, as well as the real Daniel, possessed an insight into the future, which could have been given only by the Spirit of God; and hence, as this favor could have been shown to no deceiver, the genuineness of the book necessarily follows, and the futility of all objections against it is already manifest.”

V. The only remaining point of inquiry on this verse is, as to the division of the whole period of sixty-nine weeks into two smaller portions of seven weeks and sixty-two weeks; that is, of the four hundred and eighty-three years into one period of four hundred and thirty-four years, and one of forty-nine years. This inquiry resolves itself into another, Whether, after the issuing of the command in the twentieth year of Artaxerxes, there was a period of forty-nine years that was in any manner distinguished from what followed, or any “reason” why an epoch should be made there? If the command in the twentieth of Artaxerxes was in the year 454 b.c., then the subtraction of forty-nine years from this would make the year 405 b.c. the marked period; that is, about that time some important change would occur, or a new series of affairs would commence which would properly separate the previous period from what followed.

Now, the fair interpretation of this passage respecting the seven weeks, or forty-nine years, undoubtedly is, that that time would be required in rebuilding the city, and in settling its affairs on a permanent foundation, and that, from the close of that time, another period of sixty-two weeks, or four hundred and thirty-four years, would elapse to the appearing of the Messiah. It is true that this is not distinctly specified in the text, and true that in the text the phrase “the street shall be built again, and the wall, even in troublous times,” is not limited expressly to either period, but it is also said in the next verse, that the period of sixty-two weeks would be terminated by the appearing of the Messiah, or by his being cut off, and, therefore, it is fair to presume that the previous period of seven weeks was to be characterized particularly as the “troubleus times” in which the street and the wall were to be built again. The inquiry now is, Whether that time was actually occupied in rebuilding and restoring the city? In regard to this, it may be remarked,

(1) That there is a strong “probability” that a considerable time would be necessary to rebuild the walls of the city, and to restore Jerusalem to a condition like that in which it was before the captivity. We are to remember that it had been long lying in ruins; that the land was desolate; that Jerusalem had no commercial importance to make its growth rapid; that there were few in the city on whom reliance could be placed in rebuilding it; that a large portion of the materials for rebuilding it was to be brought from a distance; that the work was opposed with much determination by the Samaritans; that it was necessary, as Nehemiah informs us, in building the walls, that the workmen should have a weapon of defense in one hand while they labored with the other, and that those who were engaged on it were mostly poor. When these things are considered, it is at least not improbable that the period of forty-nine years would be required before it could be said that the work was fully completed.

(2) A more material question, however, is, whether the facts in the case confirm this, or whether there was such a termination of the rebuilding of the city at about that period, that it could be said that the time occupied was seven weeks rather than, for example, six, or five, or nine. It may not be necessary so to make this out as to determine the precise year, or the termination of forty-nine years. but in a general division of the time, it is necessary, undoubtedly, so to determine it as to see that that time should have been designated, rather than one equally general at the close of one week, or two, or six, or nine, or any other number. Now that that was the period of the completion of the work contemplated by the decree issued under Artaxerxes, and the work undertaken by Nehemiah, it is not difficult to show:

(a) It is reasonable to presume that the time referred to in the seven weeks would be the rebuilding of the city, and the restoration of its affairs to its former state - or the completion of the arrangements to restore the nation from the effects of the captivity, and to put it on its former footing. This was the main inquiry by Daniel; this would be a marked period; this would be that for which the “commandment would go forth;” and this would constitute a natural division of the time.

(b) As a matter of fact, the completion of the work undertaken by Nehemiah, under the command of the Persian kings, reached to the period here designated; and his last act as governor of Judea, in restoring the people, and placing the affairs of the nation on its former basis, occurred at just about the period of the forty-nine years after the issuing of the command by Artaxerxes Longimanus. That event, as is supposed above, occurred 454 b.c. The close of the seven weeks, or of the forty-nine years, would therefore be 405 b.c. This would be about the last year of the reign of Darius Nothus. See the table above. Nehemiah was twice governor of Judea, and the work of restoration which he undertook was not completed until his being the second time in that office. The first time he remained twelve years in office, for he received his commission in the twentieth year of Artaxerxes, and in the thirty-second year he returned again to him, Nehemiah 13:6. This, according to the computation above, would bring it down to 442 b.c. How long he then remained with the king of Persia he does not definitely state himself, but says it was “certain days,” Nehemiah 13:6. After this, he again obtained permission of the king to return to Jerusalem, and went back the second time as governor of Judea, Nehemiah 13:6-7. The time from his first return to Persia, after the twelve years that he spent in Judea to the year 405 b.c., would be thirty-seven years. According to this, the close of the “seven weeks,” and the completion of the enterprise of “rebuilding and restoring” the city, must have been at the end of that thirty-seven years. In reference to this, it may be remarked,

(1) That Nehemiah is known to have lived to a great age (Josephus); yet, supposing he was thirty years old when he was first appointed governor of Judea, and that the time referred to at the close of the “seven weeks,” or forty-nine years, was the completion of his work in the restoration of the affairs of Jerusalem, the whole period would only reach to the seventy-ninth year of his age.

(2) The last act of Nehemiah in restoring the city occurred in the fifteenth year of the reign of Darius Notbus - according to Prideaux (Con. II. 206, following) - that is, 408 b.c. This would make, according to the common computation of chronology, a difference from the estimate above of only three years, and, perhaps, considering that the time of “seven weeks” is a reckoning in round numbers, this would be an estimate of sufficient accuracy. But, besides this, it is to be remembered that the exact chronology to a year or a month cannot be made out with absolute certainty; and taking all the circumstances into consideration, it is remarkable that the period designated in the prophecy coincides so nearly with the historical record. The only remaining inquiries, therefore, are, whether the last act of Nehemiah referred to occurred at the time mentioned - the 15th of Darius Nothus, or 408 b.c. - and whether that was of sufficient prominence and importance to divide the two periods of the prophecies, or to be a proper closing up of the work of restoring and rebuilding Jerusalem. What he did in his office as governor of Judea, at his second visitation to Jerusalem, is recorded in Nehemiah 13:7-31.

The particular acts which he performed consisted in removing certain abuses which had been suffered to grow up in his absence respecting the temple service, by which the temple had become greatly polluted Nehemiah 13:7-14; in restoring the Sabbath to its proper observance, which had become greatly disregarded Nehemiah 13:15-22; and in constraining those Jews who had contracted unlawful marriages to separate themselves from their wives Nehemiah 13:23-31. These acts were necessary to put the affairs of the temple, and the condition of the city, on their former basis. The last of these acts - the separation of those who had contracted unlawful marriages from their wives, is that which designates the close of the “seven weeks,” and respecting which the date is to be sought. This is stated in the book of Nehemiah Nehemiah 13:28 to have occurred in the time of “one of the sons of Joiada, the son of Eliashib the high priest, son-in-law to Sanballat the Horonite.” That is, it occurred when Joiada was high priest.

But, according to the “Chr. Alexandrinum,” Joiada succeeded his father in the office in the eleventh year of Darius Nothus, and Prideaux supposes, without improbability, that this event may have occurred as long as four years after he entered on the office of high priest, which would bring it to the fifteenth of Darius Nothus, or 408 b.c. Compare Jahn, Heb. Com. pp. 179-182; and Prideaux, Con. ii. 206-210. The time, then, if this be the event referred to, is sufficiently accurate to make it coincide with the prophecy - sufficiently so to divide the previous period from what succeeded it. The event itself was of sufficient importance to have a place here. It was, in fact, finishing what was necessary to be done in order to a completion of the purpose to “restore and rebuild Jerusalem.” It was in fact “the restoration of Jewish affairs under the Persian edict,” or what was accomplished in fact under that edict in placing the Jewish affairs on the proper basis - the basis on which they were substantially before the captivity.

This was the termination of that captivity in the fullest sense, and divided the past from the future - or constituted a “period or epoch” in the history of the Jewish people. It remains only to add, on this verse - and the remark will be equally applicable to the exposition of the two remaining verses of the chapter - that on the supposition that this had been written after the coming of the Messiah, and it had been designed to frame what would seem to be a prophecy or prediction of these events, the language here Would be such as would have been appropriately employed. From the time of the going forth of the command to rebuild the city, the whole duration would have been accurately divided into two great portions - that requisite for the completion of the work of restoring the city, and that extending to the coming of the Messiah, and the former would have been made to terminate where it is now supposed the period of “seven weeks,” or forty-nine years, did actually terminate. If this would have been the correct apportionment in a “historic” review, it is correct as a “prophetic” review.

²⁵ Know 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 builte again, and the wall, even in troublous times.

Daniel 9:25 - Albert Barnes' Notes on the Bible

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Matthew Henry's Whole Bible Commentary

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Preacher's Complete Homiletical Commentary

Scofield Reference Notes

Sutcliffe's Commentary on the Old and New Testaments

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The Popular Commentary by Paul E. Kretzmann

Treasury of Scripture Knowledge

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Daniel 9:25

Related Commentaries of Daniel 9:25

Arno Geneva Study Bible

Arthur Peake's Commentary on the Bible

Bullinger's Companion Bible Notes

Calvin's Commentary on the Bible

Clarke's commentary and critical notes on the Bible

Coke's Commentary on the Holy Bible

Commentary Critical and Explanatory on the Whole Bible

Dummelow's Commentary on the Bible

Dummelow's Commentary on the Bible

Ellicott's Commentary On The Whole Bible

Expositor's Bible Commentary (Nicoll)

Frederick Brotherton Meyer's Commentary

G. Campbell Morgan's Exposition on the Whole Bible

Hawker's Poor Man's Commentary

John Gill's Exposition of the Entire Bible

John Trapp Complete Commentary

Joseph Benson’s Commentary on the Old and New Testaments

Matthew Henry's Whole Bible Commentary

Matthew Poole's English Annotations on the Holy Bible

Peter Pett's Commentary on the Bible

Preacher's Complete Homiletical Commentary

Scofield Reference Notes

Sutcliffe's Commentary on the Old and New Testaments

The Biblical Illustrator

The Biblical Illustrator

The Complete Pulpit Commentary

The Popular Commentary by Paul E. Kretzmann

The Popular Commentary by Paul E. Kretzmann

Treasury of Scripture Knowledge

Wesley's Explanatory Notes

Daniel 9:25