Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
Daniel reads Jeremiah 25:11-12 and 29:10, the seventy-year exile. He realizes by the books that the time is nearly complete. His response is immediate and exactly right: he does not assume the completion will come automatically; he prays.
The prayer of Daniel 9:4-19 is one of the great intercessory prayers of the OT. It is structured around three elements: confession of sin (comprehensive, without minimizing), acknowledgment of God's righteousness (His judgments against Israel were just), and appeal to God's mercy (not our righteousness but your great mercies). Daniel identifies completely with the nation's failure (we have sinned, we have rebelled) even though Daniel personally is presented throughout the book as a man of exceptional integrity.
The closing appeal is not to Israel's covenant faithfulness but to God's own character: for the Lord's sake, for your own name's sake. God's mercy toward Jerusalem will vindicate His own name among the nations. This is the same logic Moses used in Exodus 32. The nations will say what has God done? Thread 1 is in the appeal: Daniel is asking God to reach toward a people who have not earned the reaching. Thread 4 is in the prayer itself: Daniel is doing the one thing that the genuine human response can do, bring the weight of the situation before God and ask.
Daniel reads Jeremiah's seventy-year prophecy and immediately prays. The word of God produces the response of faith, and the prayer is one of the great intercessions of the OT: comprehensive confession, no self-justification, appeal to God's mercy alone.
לֹא עַל צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ (lo al tsidqotenu anachnu mapilim tachanunenu lefanekha): we do not present our supplications before thee for our righteousnesses: the prayer explicitly renounces any claim to merit; tachanunenu (our supplications, our cries for grace); the appeal is to God's great mercies (rachamim) not to any covenant faithfulness on Israel's part; this is the prayer structure that underlies every genuine approach to God
threads t1 · t2 · t4 · see Nehemiah 1:5-11 · Jeremiah 25:11-12 · Jeremiah 29:10
While Daniel is still speaking (the prayer is not finished) Gabriel arrives. He has been flying swiftly from the moment Daniel's supplication began. The commandment to go was issued at the beginning of the prayer, not at its conclusion. The answer was dispatched before the request was complete.
Isaiah 65:24 anticipated this: before they call, I will answer; while they are still speaking, I will hear. Thread 1 operates here in its most intimate form: the God who cannot stop reaching reaches before the reaching is even asked for. Daniel prays; God acts before the prayer lands.
Gabriel tells Daniel he has come to give him skill and understanding, not just information but the capacity to receive what is being given. The vision that follows is the most precise prophetic timetable in the entire OT. Daniel needs not just the words but the ability to understand them. Thread 4 is in the preparation: God does not give revelation to people who cannot receive it; He prepares them to receive what He is about to say.
At the beginning of thy supplications the commandment came forth, before Daniel finishes praying the answer is already dispatched; God's response to genuine intercession does not wait for the prayer to end.
חֲמוּדוֹת (chamudot): greatly beloved, precious: from chamad (to desire, to delight in); Daniel is named chamudot, a precious, greatly desired one; the same word root as the commandment God gave Adam about the tree that was pleasant/desirable to look at; here it carries the warmth of God's personal regard for Daniel
threads t1 · see Isaiah 65:24 · Luke 1:19 · Ephesians 1:17-18
While Daniel is still speaking (the prayer is not finished) Gabriel arrives. He has been flying swiftly from the moment Daniel's supplication began. The commandment to go was issued at the beginning of the prayer, not at its conclusion. The answer was dispatched before the request was complete.
Isaiah 65:24 anticipated this: before they call, I will answer; while they are still speaking, I will hear. Thread 1 operates here in its most intimate form: the God who cannot stop reaching reaches before the reaching is even asked for. Daniel prays; God acts before the prayer lands.
Gabriel tells Daniel he has come to give him skill and understanding, not just information but the capacity to receive what is being given. The vision that follows is the most precise prophetic timetable in the entire OT. Daniel needs not just the words but the ability to understand them. Thread 4 is in the preparation: God does not give revelation to people who cannot receive it; He prepares them to receive what He is about to say.
At the beginning of thy supplications the commandment came forth, before Daniel finishes praying the answer is already dispatched; God's response to genuine intercession does not wait for the prayer to end.
חֲמוּדוֹת (chamudot): greatly beloved, precious: from chamad (to desire, to delight in); Daniel is named chamudot, a precious, greatly desired one; the same word root as the commandment God gave Adam about the tree that was pleasant/desirable to look at; here it carries the warmth of God's personal regard for Daniel
threads t1 · see Isaiah 65:24 · Luke 1:19 · Ephesians 1:17-18
While Daniel is still speaking (the prayer is not finished) Gabriel arrives. He has been flying swiftly from the moment Daniel's supplication began. The commandment to go was issued at the beginning of the prayer, not at its conclusion. The answer was dispatched before the request was complete.
Isaiah 65:24 anticipated this: before they call, I will answer; while they are still speaking, I will hear. Thread 1 operates here in its most intimate form: the God who cannot stop reaching reaches before the reaching is even asked for. Daniel prays; God acts before the prayer lands.
Gabriel tells Daniel he has come to give him skill and understanding, not just information but the capacity to receive what is being given. The vision that follows is the most precise prophetic timetable in the entire OT. Daniel needs not just the words but the ability to understand them. Thread 4 is in the preparation: God does not give revelation to people who cannot receive it; He prepares them to receive what He is about to say.
At the beginning of thy supplications the commandment came forth, before Daniel finishes praying the answer is already dispatched; God's response to genuine intercession does not wait for the prayer to end.
חֲמוּדוֹת (chamudot): greatly beloved, precious: from chamad (to desire, to delight in); Daniel is named chamudot, a precious, greatly desired one; the same word root as the commandment God gave Adam about the tree that was pleasant/desirable to look at; here it carries the warmth of God's personal regard for Daniel
threads t1 · see Isaiah 65:24 · Luke 1:19 · Ephesians 1:17-18
While Daniel is still speaking (the prayer is not finished) Gabriel arrives. He has been flying swiftly from the moment Daniel's supplication began. The commandment to go was issued at the beginning of the prayer, not at its conclusion. The answer was dispatched before the request was complete.
Isaiah 65:24 anticipated this: before they call, I will answer; while they are still speaking, I will hear. Thread 1 operates here in its most intimate form: the God who cannot stop reaching reaches before the reaching is even asked for. Daniel prays; God acts before the prayer lands.
Gabriel tells Daniel he has come to give him skill and understanding, not just information but the capacity to receive what is being given. The vision that follows is the most precise prophetic timetable in the entire OT. Daniel needs not just the words but the ability to understand them. Thread 4 is in the preparation: God does not give revelation to people who cannot receive it; He prepares them to receive what He is about to say.
At the beginning of thy supplications the commandment came forth, before Daniel finishes praying the answer is already dispatched; God's response to genuine intercession does not wait for the prayer to end.
חֲמוּדוֹת (chamudot): greatly beloved, precious: from chamad (to desire, to delight in); Daniel is named chamudot, a precious, greatly desired one; the same word root as the commandment God gave Adam about the tree that was pleasant/desirable to look at; here it carries the warmth of God's personal regard for Daniel
threads t1 · see Isaiah 65:24 · Luke 1:19 · Ephesians 1:17-18
Seventy weeks (shivim shavuim) seventy sevens. The unit is a seven-year period, making the total timeline 490 years. The period is decreed upon Daniel's people and upon Jerusalem.
Six purposes are given for the seventy sevens. Three deal with sin: finish the transgression, make an end of sins, make reconciliation for iniquity. Three deal with righteousness and completion: bring in everlasting righteousness, seal up vision and prophecy, anoint the Most Holy. The six purposes together describe the complete messianic agenda, everything the Messiah must accomplish to fulfill the covenant promises and establish the eternal kingdom.
Chuck Missler showed that these six purposes provide the framework for understanding why the 70th Week has not yet been fulfilled: the first three aspects of sin's removal were accomplished at the cross (Christ bore transgression, sin, and iniquity, Isaiah 53:5-6). But the last three: everlasting righteousness established, all prophecy fulfilled and sealed, the Most Holy anointed, await the Second Coming and the millennial reign. The gap between the 69th and 70th Week is the Church Age, Thread 5's dispensational gap that Paul calls the mystery hidden from former generations (Ephesians 3:4-6).
Seventy sevens are decreed, and the six purposes named for those seventy sevens define the entire messianic agenda: three dealing with sin's removal, three dealing with righteousness and revelation's completion.
שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ (shavuim shivim nechtakh): seventy weeks are determined: shavuim (sevens, weeks, from sheva, seven; the word can mean weeks of days or weeks of years; context demands years here since sevens of days = 490 days, far too short for what follows); nechtakh (are determined, decreed, cut off, from chathakh, to cut; divine decree with sharp boundaries; not probability but certainty) · לְכַפֵּר עָוֹן וּלְהָבִיא צֶדֶק עֹלָמִים (le-chapper avon u-le-havi tsedeq olamim): to make reconciliation for iniquity and to bring in everlasting righteousness: kapper (to cover, to atone, to reconcile, the same root as kippur in Yom Kippur); tsedeq olamim (everlasting righteousness, righteousness of ages); the atonement is one of the six purposes; the arrival of everlasting righteousness describes the messianic kingdom
threads t3 · t5 · see Isaiah 53:5-6 · Ephesians 3:4-6 · Hebrews 9:26
From the commandment to restore and rebuild Jerusalem, the decree of Artaxerxes to Nehemiah in 445 BC (Nehemiah 2:1-8), until Messiah the Prince: seven sevens plus sixty-two sevens. Sixty-nine sevens total, 483 years. Chuck Missler's calculation using the prophetic 360-day year places the arrival of the Anointed Prince at Palm Sunday, AD 32: the exact day Jesus rode into Jerusalem and the crowds cried Hosanna. The precision is extraordinary.
After the sixty-ninth week (after Messiah the Prince arrives) He will be cut off. Yikaret mashiach. The same karat used for covenant cutting is used here for execution. He is cut off but not for himself. The substitutionary language of Isaiah 53:8 (he was cut off out of the land of the living) is present in the Aramaic of Daniel. The Messiah dies without receiving what belongs to Him.
After the cutting off, the people of a coming prince destroy the city and the sanctuary: the Roman destruction of Jerusalem in AD 70 under Titus. Then a gap (not specified in the text but evident from the structure) during which the Church Age operates. Then the final seven: a prince confirms a covenant with the many for one week. At the midpoint of the week (three and a half years in) he causes the sacrifice and offering to cease and sets up the abomination of desolation. Jesus references this directly in Matthew 24:15. Thread 5 is the complete dispensational timetable: 69 weeks fulfilled at the cross, one week remaining for the Tribulation, the gap between them being the Church Age.
Messiah the Prince (mashiach nagid) will be cut off after sixty-nine sevens; and after that destruction comes; and then one final seven remains in which the covenant is confirmed and then broken at the midpoint, establishing the timetable of the end.
מָשִׁיחַ נָגִיד (mashiach nagid): Messiah the Prince: mashiach (the anointed one) + nagid (prince, leader, commander, ruler); the only place in the OT where mashiach and nagid are used together as a title for the coming deliverer; the anointed prince who arrives after sixty-nine sevens is the Messiah of Israel · יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ (yikaret mashiach ve-ein lo): Messiah shall be cut off, but not for himself: karat (to cut off, to be executed, to be cut down, the verb used for covenant cutting and for execution); ve-ein lo (and he has nothing, but not for himself, the phrase indicates he dies without personal gain, without receiving what belongs to him); the death is substitutionary in nature even in the Hebrew; he is cut off for others, not for himself
threads t3 · t5 · see Nehemiah 2:1-8 · Matthew 24:15 · 2 Thessalonians 2:4
From the commandment to restore and rebuild Jerusalem, the decree of Artaxerxes to Nehemiah in 445 BC (Nehemiah 2:1-8), until Messiah the Prince: seven sevens plus sixty-two sevens. Sixty-nine sevens total, 483 years. Chuck Missler's calculation using the prophetic 360-day year places the arrival of the Anointed Prince at Palm Sunday, AD 32: the exact day Jesus rode into Jerusalem and the crowds cried Hosanna. The precision is extraordinary.
After the sixty-ninth week (after Messiah the Prince arrives) He will be cut off. Yikaret mashiach. The same karat used for covenant cutting is used here for execution. He is cut off but not for himself. The substitutionary language of Isaiah 53:8 (he was cut off out of the land of the living) is present in the Aramaic of Daniel. The Messiah dies without receiving what belongs to Him.
After the cutting off, the people of a coming prince destroy the city and the sanctuary: the Roman destruction of Jerusalem in AD 70 under Titus. Then a gap (not specified in the text but evident from the structure) during which the Church Age operates. Then the final seven: a prince confirms a covenant with the many for one week. At the midpoint of the week (three and a half years in) he causes the sacrifice and offering to cease and sets up the abomination of desolation. Jesus references this directly in Matthew 24:15. Thread 5 is the complete dispensational timetable: 69 weeks fulfilled at the cross, one week remaining for the Tribulation, the gap between them being the Church Age.
Messiah the Prince (mashiach nagid) will be cut off after sixty-nine sevens; and after that destruction comes; and then one final seven remains in which the covenant is confirmed and then broken at the midpoint, establishing the timetable of the end.
מָשִׁיחַ נָגִיד (mashiach nagid): Messiah the Prince: mashiach (the anointed one) + nagid (prince, leader, commander, ruler); the only place in the OT where mashiach and nagid are used together as a title for the coming deliverer; the anointed prince who arrives after sixty-nine sevens is the Messiah of Israel · יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ (yikaret mashiach ve-ein lo): Messiah shall be cut off, but not for himself: karat (to cut off, to be executed, to be cut down, the verb used for covenant cutting and for execution); ve-ein lo (and he has nothing, but not for himself, the phrase indicates he dies without personal gain, without receiving what belongs to him); the death is substitutionary in nature even in the Hebrew; he is cut off for others, not for himself
threads t3 · t5 · see Nehemiah 2:1-8 · Matthew 24:15 · 2 Thessalonians 2:4
From the commandment to restore and rebuild Jerusalem, the decree of Artaxerxes to Nehemiah in 445 BC (Nehemiah 2:1-8), until Messiah the Prince: seven sevens plus sixty-two sevens. Sixty-nine sevens total, 483 years. Chuck Missler's calculation using the prophetic 360-day year places the arrival of the Anointed Prince at Palm Sunday, AD 32: the exact day Jesus rode into Jerusalem and the crowds cried Hosanna. The precision is extraordinary.
After the sixty-ninth week (after Messiah the Prince arrives) He will be cut off. Yikaret mashiach. The same karat used for covenant cutting is used here for execution. He is cut off but not for himself. The substitutionary language of Isaiah 53:8 (he was cut off out of the land of the living) is present in the Aramaic of Daniel. The Messiah dies without receiving what belongs to Him.
After the cutting off, the people of a coming prince destroy the city and the sanctuary: the Roman destruction of Jerusalem in AD 70 under Titus. Then a gap (not specified in the text but evident from the structure) during which the Church Age operates. Then the final seven: a prince confirms a covenant with the many for one week. At the midpoint of the week (three and a half years in) he causes the sacrifice and offering to cease and sets up the abomination of desolation. Jesus references this directly in Matthew 24:15. Thread 5 is the complete dispensational timetable: 69 weeks fulfilled at the cross, one week remaining for the Tribulation, the gap between them being the Church Age.
Messiah the Prince (mashiach nagid) will be cut off after sixty-nine sevens; and after that destruction comes; and then one final seven remains in which the covenant is confirmed and then broken at the midpoint, establishing the timetable of the end.
מָשִׁיחַ נָגִיד (mashiach nagid): Messiah the Prince: mashiach (the anointed one) + nagid (prince, leader, commander, ruler); the only place in the OT where mashiach and nagid are used together as a title for the coming deliverer; the anointed prince who arrives after sixty-nine sevens is the Messiah of Israel · יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ (yikaret mashiach ve-ein lo): Messiah shall be cut off, but not for himself: karat (to cut off, to be executed, to be cut down, the verb used for covenant cutting and for execution); ve-ein lo (and he has nothing, but not for himself, the phrase indicates he dies without personal gain, without receiving what belongs to him); the death is substitutionary in nature even in the Hebrew; he is cut off for others, not for himself
threads t3 · t5 · see Nehemiah 2:1-8 · Matthew 24:15 · 2 Thessalonians 2:4
