Attributed commentary excerpt
Keil & Delitzsch on Daniel 9:26
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
After the threescore and two weeks, i.e., in the seventieth שׁבוּע, shall the Messiah be cut off. - From the אחרי (after) it does not with certainty follow that the "cutting off" of the Maschiach falls wholly in the beginning of the seventieth week, but only that the "cutting off" shall constitute the first great event of this week, and that those things which are mentioned in the remaining part of the verse shall then follow. The complete designation of the time of the "cutting off" can only be found from the whole contents of Dan 9:26, Dan 9:27. נכרת, from כּרּת, to hew down, to fell, to cut to pieces, signifies to be rooted up, destroyed, annihilated, and denotes generally a violent kind of death, though not always, but only the uprooting from among the living, or from the congregation, and is therefore the usual expression for the destruction of the ungodly - e.g., Psa 37:9; Pro 2:22 \- without particularly designating the manner in which this is done. From יכּרת it cannot thus be strictly proved that this part of the verse announces the putting to death of an anointed one, or of the Messiah. Of the word Maschiach three possible interpretations have been given: 1. That the Maschiach Nagid of Dan 9:25, the Maschiach of Dan 9:26, and the Nagid of Dan 9:26, are three different persons; 2. that all the three expressions denote one and the same person; and 3. that the Maschiach Nagid of Dan 9:25 and the Maschiach of Dan 9:26 are the same person, and that the Nagid of Dan 9:26 is another and a different person. The first of these has been maintained by J. D. Michaelis, Jahn. Ebrard understands by all the three expressions the Messiah, and supposes that he is styled fully Maschiach Nagid in Dan 9:25 in order that His calling and His dignity (משׁיח), as well as His power and strength (נגיד), might be designated; in Dan 9:26, משׁיח, the anointed, where mention is made of His sufferings and His rejection; in Dan 9:26, נגיד, the prince, where reference is made to the judgment which He sends (by the Romans on apostate Jerusalem). But this view is refuted by the circumstance that הבּא (that is to come) follows נגיד, whereby the prince is represented as first coming, as well as by the circumstance that הבּא נגיד, who destroys the city and the sanctuary, whose end shall be with a flood, consequently cannot be the Messiah, but is the enemy of the people and kingdom of God, who shall arise ( Dan 7:24-25) in the last time. But if in Dan 9:26 the Nagid is different from the Maschiach, then both also appear to be different from the Maschiach Nagid of Dan 9:25. The circumstance that in Dan 9:26 משׁיח has neither the article nor the addition נגיד following it, appears to be in favour of this opinion. The absence of the one as well as the other denotes that משׁיח, after that which is said of Him, in consideration of the connection of the words, needs no more special description. If we observe that the destruction of the city and the sanctuary is so connected with the Maschiach that we must consider this as the immediate or first consequence of the cutting off of the Maschiach, and that the destruction shall be brought about by a Nagid, then by Maschiach we can understand neither a secular prince or king nor simply a high priest, but only an anointed one who stands in such a relation to the city and sanctuary, that with his being "cut off" the city and the sanctuary lose not only their protection and their protector, but the sanctuary also loses, at the…
This public page shows a contextual excerpt from the locally available source text.
How to use this source
This excerpt is attributed to its named commentary. It is included as a historical study resource and should be evaluated in light of Scripture and other relevant evidence.
