Introduction
Daniel 9 contains an example of prayer for God’s people to emulate and a Messianic prophecy that is second to none! In this post, we provide commentary for Daniel 9:1-19 with another to follow, unpacking the staggering prophecy that the LORD gives Daniel in response to his prayer.
Daniel reads the Word of the LORD (9:1-2)
9:1-2
Daniel received this revelation in the first year of Darius the Mede (approximately 538 B.C.). This places the events of this chapter about twelve years after his second vision, recorded in chapter 8. If Daniel had been taken captive around fifteen in 605 B.C., he would have been over eighty years old.
The phrase “who was made ruler” may suggest that Darius’ authority was established by divine appointment, reflecting the biblical theme that God is the ultimate ruler who places kings in power. Alternatively, it could indicate that Darius was installed as king by a higher political authority. If Darius the Mede were a governor within the Medo-Persian Empire, Cyrus would have appointed him as ruler. If “Darius” is simply another title for Cyrus, then God granted his rule directly, a recurring theme in the Book of Daniel. As Daniel 2:21 affirms, God is the one who “sets up kings and deposes them.”
Darius’ role as “ruler over the Babylonian [Chaldean] kingdom” could mean that he governed the province of Babylonia within the larger Medo-Persian Empire, implying he was a governor under Cyrus. If “Darius” refers to Cyrus himself, then this phrase would indicate that Babylon had come under Medo-Persian control.
In the first year of Darius’ reign, Daniel studied the Scriptures and came to an important realization. The term “Scriptures” (sĕpārîm, literally “writings”) refers to the sacred Hebrew texts available at that time, including Jeremiah’s prophecy. Though the canon was not yet formally established, Daniel recognized Jeremiah as God-breathed.
The phrase “according to the word of the Lord given to Jeremiah the prophet” strongly affirms the divine inspiration of Scripture. Daniel recognized that Jeremiah’s prophecies were the very words of God, delivered through His chosen instrument.
Jeremiah had prophesied that Jerusalem’s desolation would last “seventy years” (Jeremiah 25:1-14; Jeremiah 29:1-11). He first delivered this prophecy in 605 B.C., the year Babylon first took captives from Judah—including Daniel and his companions—marking the beginning of Babylonian dominance. Since this was also the year the prophecy was given, it is reasonable to view it as the starting point of the seventy-year period.
Cyrus issued a decree allowing the exiles to return in 538/537 B.C., fulfilling the prophecy with remarkable precision. Even considering “seventy years” might be a rounded figure, the approximately sixty-eight-year span closely aligns with Jeremiah’s prediction. Jeremiah’s prophecy was “quite accurate” as a round figure.
This passage underscores Daniel’s belief in the literal fulfillment of predictive prophecy. He understood Jeremiah’s words as a direct and reliable message from God and fully expected their fulfillment. Rather than interpreting the seventy years symbolically, Daniel accepted the prophecy at face value. This approach remains the safest way for believers today to interpret biblical prophecies concerning future events.
Daniel Prays to the LORD (9:3-19)
9:3
Daniel’s prayer was not a routine or casual utterance before sleep, even though we know he had scheduled times for meeting with the LORD (Daniel 6:10). Instead, he prayed with deep sincerity and unwavering determination. The phrase “I turned” is “I gave my face,” signifying his resolute focus on seeking God in prayer until he received an answer.
His petition was directed to “the Lord [ʾădōnāy] God.” The title ʾădōnāy means “owner, ruler, or sovereign,” emphasizing Yahweh’s supreme authority over the universe. God was attentive to Daniel’s prayer and had the power to shape world events in response to it.
Daniel’s act of “fasting” reflected the seriousness of his plea, while wearing “sackcloth” (a coarse, rough fabric) and sitting in “ashes” symbolized humility and repentance—common practices associated with fasting (Esther 4:1–3).
The Breakdown of Daniel’s Prayer
Adoration (Daniel 9:4)
Daniel’s prayer reflects his deep knowledge of Scripture, incorporating numerous references to earlier Old Testament texts, particularly Deuteronomy, Solomon’s prayer in 1 Kings 8, and Jeremiah. This prayer serves as a model for believers today, illustrating the proper approach to God in prayer. It begins with adoration (v. 4b), followed by confession of sin—both personal and national (vv. 5–14)—and concludes with a petition (vv. 15–19). This order is significant: only after praising God and confessing sin can one rightly present requests before a holy God.
9:4a
The Hebrew text emphasizes that Daniel “prayed” fervently, directing his petition to “the Lord.” The term “Lord” here translates to Yahweh, the covenant name of Israel’s God, underscoring both the personal nature of Daniel’s plea and its national significance. By addressing Yahweh, Daniel invoked God’s covenantal faithfulness, reminding Him of His relationship with Israel and appealing to His promises.
Daniel refers to Yahweh as “my God,” demonstrating his personal faith and commitment. This designation also highlights Daniel’s rejection of Babylonian idols, reaffirming Yahweh as the one true God.
Daniel 9:4b
Daniel’s prayer begins with praise, acknowledging Yahweh’s sovereignty. He calls Yahweh the “great and awesome God,” a title that conveys both reverence and awe. The Hebrew term for “awesome” (nôrāʾ) denotes one who inspires fear and wonder due to His power and majesty.
Daniel further extols Yahweh’s faithfulness, recognizing Him as the one who “keeps His covenant of love with all who love Him and obey His commands.” The phrase “covenant of love” (ḥesed) signifies God’s loyal, steadfast love, particularly in relation to His covenant with Israel. Given that Daniel’s prayer seeks the restoration of Israel, the Abrahamic covenant is likely in view, as it promised land and national identity to Abraham’s descendants (Genesis 12:1–3; 15:18–21). By invoking Yahweh’s role as the covenant-keeper, Daniel subtly reminds God of His promises and appeals to His enduring love.
God’s covenant love extends to those who love and obey Him. Daniel, along with the faithful remnant of Israel, belonged to this group, and he now sought God’s mercy and restoration on their behalf. This principle remains true today: all who have entered into a covenant relationship with God through Christ experience His faithfulness, demonstrating their status as His children through love and obedience.
Confession (Daniel 9:5–14)
Daniel’s prayer shifts to confession, where he acknowledges both personal and national sin. Though personally righteous, he identifies with his people’s failures, presenting a comprehensive confession of Israel’s rebellion.
Six distinct aspects of Israel’s sin are listed in verses 5–6: they had “sinned,” “done wrong,” “been wicked,” “rebelled,” “turned away” from God’s commands, and “not listened” to His prophets. Each term intensifies the severity of Israel’s disobedience.
Daniel 9:5
The Hebrew verb for “sinned” (ḥāṭāʾ) means “to miss the mark,” illustrating Israel’s failure to live up to God’s holy standard. “Done wrong” (ʿāwâ) conveys the idea of something twisted or perverted, emphasizing Israel’s deliberate deviation from righteousness. The verb “be wicked” (rāšaʿ) often describes those guilty of crimes against God or humanity, reinforcing the gravity of their actions. “Rebelled” (mārad) underscores their defiance against divine authority. “Turned away” (sûr) indicates a willful departure from God’s commands, while “not listened” reflects their disregard for prophetic warnings.
Daniel 9:6
Despite repeated warnings from God’s prophets, Israel’s leaders and people refused to listen. Though individuals like Daniel remained faithful, the nation as a whole rejected God’s instructions, leading to their downfall.
Daniel 9:7–8
Daniel contrasts Yahweh’s righteousness with Israel’s shame. The Hebrew text emphasizes this contrast: “To You, O Lord, belongs righteousness, but to us belongs shame of face.” Israel’s disgrace, evidenced by exile and Jerusalem’s destruction, was a direct consequence of their unfaithfulness.
Daniel 9:9
Despite Israel’s rebellion, Daniel appeals to God’s character—His abundant mercy and forgiveness. Even in judgment, hope remains, for Yahweh is a God of compassion.
Daniel 9:10–11
Israel’s persistent disobedience led to the fulfillment of the curses warned about in the Mosaic Law. The singular “curse” and “sworn judgment” in the Hebrew suggest a specific reference to the covenantal warnings in Deuteronomy 28:15, which predicted exile as the ultimate consequence of unfaithfulness.
Daniel 9:12–14
God had long warned Israel of the consequences of covenant-breaking. Now, as Daniel acknowledged, the “great disaster” had come upon them as foretold. Their suffering was not arbitrary but a just response to their rebellion. Even in their punishment, they failed to turn back to God.
Petition (Daniel 9:15–19)
Having acknowledged Israel’s sin and God’s righteousness, Daniel now pleads for mercy.
Daniel 9:15
Daniel invokes the exodus, reminding Yahweh of His past deliverance of Israel. Just as He rescued His people from Egypt, Daniel prays for a new act of redemption, one that will restore Israel and uphold God’s name among the nations.
Daniel 9:16
Daniel appeals to Yahweh’s righteousness, arguing that justice had been served. Israel had suffered for their sins; now, he asks God to restore His city and people for the sake of His own glory.
Daniel 9:17–18
Daniel pleads for Yahweh’s attention, asking Him to “cause His face to shine” upon the desolate temple. This phrase, echoing Numbers 6:25, conveys a request for divine favor. Daniel acknowledges that Israel’s hope rests not on their righteousness but solely on God’s mercy.
Daniel 9:19
The prayer reaches its emotional climax as Daniel urgently entreats God to act. Repeating “O Lord” three times, he implores Yahweh to listen, forgive, and respond without delay. The honor of God’s name is at stake, for Jerusalem and its people bear His name.
Conclusion
This prayer demonstrates a timeless model of approaching God—beginning with adoration, moving to confession, and concluding with petition. It highlights the importance of humility, faithfulness, and dependence on God’s mercy in seeking His intervention and restoration.
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