Chapter Overview
Summary
Daniel's prayer and the Seventy Weeks prophecy. Daniel 9:24-27 is one of the most intensely debated passages in the Bible. The LXX/OG has significant numerical and terminological differences from the MT in the Seventy Weeks oracle. Theodotion follows the MT more closely but still has notable variants.
Notable Variants
In the Seventy Weeks prophecy (9:24-27), the OG differs from the MT in several key ways: the anointed one (mashiach) is rendered differently, the numbers may be parsed differently, and the 'prince who is to come' has variant readings. The OG of 9:27 has 'and on the temple there will be an abomination of desolations' — the phrase Jesus quotes in Matthew 24:15.
Structural Notes
All three versions have 27 verses. The prayer (vv. 3-19) is closely parallel. The Seventy Weeks oracle (vv. 24-27) shows the most significant divergences.
In the first year of Darius son of Ahasuerus — a descendant of the Medes, who had been made king over the kingdom of the Chaldeans —
No significant variant between the LXX/Theodotion and the MT for this verse.
In the first year of his reign, I, Daniel, discerned from the writings the number of years that the word of the LORD had come to Jeremiah the prophet to fulfill — seventy years for the desolation of Jerusalem.
No significant variant between the LXX/Theodotion and the MT for this verse.
So I turned my face to the Lord God, seeking him in prayer and pleas for mercy, with fasting, sackcloth, and ashes.
No significant variant between the LXX/Theodotion and the MT for this verse.
I prayed to the LORD my God and made confession, saying: Please, Lord — the great and awe-inspiring God who keeps the covenant and faithful love for those who love him and keep his commandments —
Masoretic (WLC)
יְהוָה הָאֵל הַגָּדוֹל וְהַנּוֹרָא
O LORD, the great and awesome God
Septuagint (LXX)
κύριε ὁ θεὸς ὁ μέγας καὶ ὁ θαυμαστός
Lord God, the great and wondrous
OG uses thaumastos (wondrous/wonderful) where the MT has nora (awesome/fearsome). Theodotion has phoberos (fearful), closer to the MT.
We have sinned, committed iniquity, acted wickedly, and rebelled, turning aside from your commandments and your judgments.
No significant variant between the LXX/Theodotion and the MT for this verse.
We did not listen to your servants the prophets, who spoke in your name to our kings, our officials, our ancestors, and to all the people of the land.
No significant variant between the LXX/Theodotion and the MT for this verse.
To you, Lord, belongs righteousness, but to us — open shame, as on this day: to the people of Judah, the inhabitants of Jerusalem, and all Israel, those near and those far away, in every land where you have driven them because of the treachery they committed against you.
No significant variant between the LXX/Theodotion and the MT for this verse.
LORD, to us belongs open shame — to our kings, our officials, and our ancestors — because we sinned against you.
No significant variant between the LXX/Theodotion and the MT for this verse.
To the Lord our God belong compassion and forgiveness, even though we have rebelled against him.
No significant variant between the LXX/Theodotion and the MT for this verse.
We did not obey the voice of the LORD our God by walking in his instructions, which he set before us through his servants the prophets.
No significant variant between the LXX/Theodotion and the MT for this verse.
All Israel transgressed your instruction, turning aside and refusing to obey your voice. So the curse and the sworn judgment written in the instruction of Moses, the servant of God, were poured out on us, because we sinned against him.
Masoretic (WLC)
הַשְּׁבוּעָה וְהָאָלָה
the oath and the curse
Septuagint (LXX)
ἡ ἀρὰ καὶ ὁ ὅρκος
the curse and the oath
Word order reversed in both Greek versions. Same meaning — the covenant curses of Deuteronomy 28.
He carried out his words that he spoke against us and against our rulers who governed us, bringing upon us a disaster so great that nothing like what was done to Jerusalem has been done under all of heaven.
No significant variant between the LXX/Theodotion and the MT for this verse.
Just as it is written in the instruction of Moses, all this disaster came upon us, yet we did not seek the favor of the LORD our God by turning from our iniquity and attending to your faithfulness.
No significant variant between the LXX/Theodotion and the MT for this verse.
So the LORD kept watch over the disaster and brought it upon us, for the LORD our God is righteous in all that he does — and we did not obey his voice.
No significant variant between the LXX/Theodotion and the MT for this verse.
Now, Lord our God — you who brought your people out of the land of Egypt with a strong hand and made a name for yourself, as is known today — we have sinned, we have acted wickedly.
No significant variant between the LXX/Theodotion and the MT for this verse.
Lord, in keeping with all your righteous acts, please let your anger and your wrath turn away from your city Jerusalem, your holy mountain. Because of our sins and the iniquities of our ancestors, Jerusalem and your people have become an object of scorn to all those around us.
No significant variant between the LXX/Theodotion and the MT for this verse.
So now, our God, hear the prayer of your servant and his pleas for mercy. Let your face shine upon your desolated sanctuary — for your own sake, Lord.
No significant variant between the LXX/Theodotion and the MT for this verse.
Incline your ear, my God, and hear. Open your eyes and see our desolation and the city that bears your name. For we are not presenting our pleas before you because of our own righteousness, but because of your abundant compassion.
No significant variant between the LXX/Theodotion and the MT for this verse.
Lord, hear! Lord, forgive! Lord, pay attention and act — do not delay! For your own sake, my God, because your name is invoked over your city and your people.
No significant variant between the LXX/Theodotion and the MT for this verse.
While I was still speaking, praying, and confessing my sin and the sin of my people Israel, presenting my plea before the LORD my God concerning the holy mountain of my God —
No significant variant between the LXX/Theodotion and the MT for this verse.
While I was still speaking in prayer, the man Gabriel, whom I had seen in the earlier vision, came to me in swift flight and touched me at about the time of the evening offering.
No significant variant between the LXX/Theodotion and the MT for this verse.
He gave me understanding, speaking with me and saying: Daniel, I have now come to give you insight and comprehension.
No significant variant between the LXX/Theodotion and the MT for this verse.
At the start of your pleas for mercy, a word went out, and I have come to declare it, for you are treasured. So give attention to the word and understand the vision.
No significant variant between the LXX/Theodotion and the MT for this verse.
Seventy sevens are decreed concerning your people and your holy city: to put an end to transgression, to seal up sin, to atone for iniquity, to bring in everlasting righteousness, to seal up vision and prophet, and to anoint a most holy place.
Masoretic (WLC)
שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ
Seventy weeks are decreed for your people
Septuagint (LXX)
OG: ἑβδομήκοντα ἑβδομάδες ἐκρίθησαν ἐπὶ τὸν λαόν σου
OG: 'Seventy weeks were decreed upon your people'
The OG uses ekrthēsan (were judged/decreed); Theodotion uses syntemēthēsan (were determined). The MT nechtakh (cut/decreed) is unique in the Hebrew Bible. The six-fold purpose ('to finish transgression, to put an end to sin, to atone for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, to anoint a most holy place') is preserved in all versions with minor variations.
Know and understand: from the issuing of a word to restore and rebuild Jerusalem until an anointed leader — seven sevens. Then for sixty-two sevens it will be restored and rebuilt, with plaza and moat, but in times of distress.
Masoretic (WLC)
שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם
seven weeks, then sixty-two weeks
Septuagint (LXX)
OG: ἑπτὰ καὶ ἑβδομήκοντα καὶ ἑξήκοντα δύο
OG: 'seven and seventy and sixty-two'
MAJOR NUMERICAL VARIANT. The MT divides the 70 weeks as 7 + 62 + 1 = 70. The OG appears to read 'seven and seventy and sixty-two,' yielding 7 + 70 + 62 = 139. This is likely a textual corruption in the OG transmission rather than a genuine alternative chronology. Theodotion follows the MT division. The identification of 'an anointed one, a prince' (mashiach nagid) varies: OG has chrisma ('anointing/unction'), Theodotion has christos ('anointed one').
After the sixty-two sevens, an anointed one will be cut off and will have nothing. The people of a coming leader will destroy the city and the holy place. Its end will come like a flood, and until the end there will be war — desolations are decreed.
Masoretic (WLC)
יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ
an anointed one will be cut off and will have nothing
Septuagint (LXX)
OG: ἐξολεθρευθήσεται χρῖσμα / Th: ἐξολεθρευθήσεται χριστός
OG: 'the anointing will be destroyed' / Th: 'the anointed one will be cut off'
The OG reads chrisma (anointing/unction) — an abstract noun — rather than christos (anointed person). This depersonalizes the prophecy. Theodotion's christos preserves the personal reference. The MT's enigmatic v'ein lo ('and nothing to him' or 'and will have nothing') is rendered differently: OG 'and there will not be,' Theodotion 'and judgment is not in him.' Christian tradition reads this as a prophecy of Christ's crucifixion; Jewish tradition identifies the anointed one as the high priest Onias III, murdered in 171 BCE.
He will make a strong covenant with many for one seven, and in the middle of the seven he will put a stop to sacrifice and grain offering. On the wing of abominations will come one who makes desolate, until the decreed destruction is poured out on the desolator.
Masoretic (WLC)
וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם
and on the wing of abominations will come one who makes desolate
Septuagint (LXX)
OG: καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων / Th: καὶ ἐπὶ τὸ πτερύγιον βδέλυγμα τῶν ἐρημώσεων
OG: 'and upon the temple, an abomination of desolations' / Th: 'and upon the wing, an abomination of desolations'
The OG reads 'upon the temple' (epi to hieron) rather than the MT's 'upon the wing' (al kenaf). Theodotion preserves 'wing' (pterygion — the same word used in the temptation narrative, Matthew 4:5 'pinnacle of the temple'). The phrase bdelygma tōn erēmōseōn (abomination of desolations) is directly quoted by Jesus in Matthew 24:15 and Mark 13:14 — likely from the Theodotion text. The historical referent is Antiochus IV Epiphanes' desecration of the temple in 167 BCE.