Daniel 9:26

KJV

And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof [shall be] with a flood, and unto the end of the war desolations are determined.

KJV (with Strong's)

And after {H310} threescore {H8346} and two {H8147} weeks {H7620} shall Messiah {H4899} be cut off {H3772}, but not for himself: and the people {H5971} of the prince {H5057} that shall come {H935} shall destroy {H7843} the city {H5892} and the sanctuary {H6944}; and the end {H7093} thereof shall be with a flood {H7858}, and unto the end {H7093} of the war {H4421} desolations {H8074} are determined {H2782}.

Complete Jewish Bible

Then, after the sixty-two weeks, Mashiach will be cut off and have nothing. The people of a prince yet to come will destroy the city and the sanctuary, but his end will come with a flood, and desolations are decreed until the war is over.

Berean Standard Bible

Then after the sixty-two weeks the Messiah will be cut off and will have nothing. Then the people of the prince who is to come will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed.

American Standard Version

And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined.

Commentary

### SUMMARY
Daniel 9:26 is a profound prophetic declaration within the seventy weeks prophecy, revealing two pivotal events following the completion of the sixty-nine "weeks" (483 years): the sacrificial death of the Messiah and the subsequent catastrophic destruction of Jerusalem and its sacred Temple. This verse underscores God's meticulous sovereign control over history, detailing the redemptive work of His Anointed One and the severe judgment that would befall the city, culminating in determined desolations.

### CONTEXT
* **Literary Context:** This verse is a critical component of Gabriel's seventy weeks prophecy delivered to Daniel in [Daniel 9](/daniel/9 "Daniel 9 - Daniel's Prayer and Gabriel's Prophecy"). It immediately follows the prophecy concerning the completion of "seven weeks, and threescore and two weeks" ([Daniel 9:25](/daniel/9-25 "Daniel 9:25 - The Coming of the Anointed One")), which points to the arrival of the Messiah. [Daniel 9:26](/daniel/9-26 "Daniel 9:26 - The Messiah Cut Off and Jerusalem Destroyed") then describes events that transpire *after* this period, specifically the Messiah's "cutting off" and the destruction of the city and sanctuary by "the people of the prince that shall come." This sets the stage for the final "one week" mentioned in [Daniel 9:27](/daniel/9-27 "Daniel 9:27 - The Covenant and Desolation"), which many interpret as a future period of tribulation. The verse serves as a bridge, linking the Messiah's first advent to the subsequent judgment on Jerusalem and hinting at future eschatological events.

* **Historical & Cultural Context:** Daniel received this prophecy during the Babylonian exile, a time of deep distress for the Jewish people, who longed for restoration and the rebuilding of Jerusalem and its Temple. The prophecy's fulfillment concerning the destruction of Jerusalem and the Temple by "the people of the prince that shall come" points directly to the Roman siege of Jerusalem in A.D. 70, led by General Titus. This event was catastrophic for the Jewish nation, marking the end of the Second Temple period, the cessation of the sacrificial system, and the widespread dispersion of the Jewish people. Culturally, the Temple was the heart of Jewish worship and national identity, its destruction representing an unimaginable loss and a profound theological shift. The prophecy also speaks to the Jewish expectation of a Messiah who would deliver them, but here, it shockingly reveals His suffering and death, a concept difficult for many to reconcile with traditional messianic hopes.

* **Key Themes:** [Daniel 9:26](/daniel/9-26 "Daniel 9:26 - The Messiah Cut Off and Jerusalem Destroyed") contributes significantly to several major themes within Daniel and biblical prophecy. Firstly, it highlights **Divine Sovereignty and Foreknowledge**, demonstrating God's precise control over historical events, even centuries in advance. The detailed nature of the prophecy, from the timing of the Messiah's arrival to the destruction of the Temple, underscores God's absolute authority. Secondly, it introduces the theme of the **Suffering Messiah**, presenting a Messiah who is "cut off, but not for himself." This concept, further developed in passages like [Isaiah 53](/isaiah/53 "Isaiah 53 - The Suffering Servant"), contrasts with the prevailing expectation of a conquering king, emphasizing the redemptive, vicarious nature of His death. Finally, the verse speaks to **Judgment and Desolation**, particularly upon Jerusalem and its sanctuary. This judgment is depicted as an overwhelming "flood" that brings "desolations," signifying divine wrath and the consequences of rejecting God's Anointed One, a theme echoed in Jesus' own lament over Jerusalem in [Luke 19:41-44](/luke/19-41-44 "Luke 19:41-44 - Jesus Weeps Over Jerusalem").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Messiah (Hebrew, _mâshîyach'_):** This term refers to "anointed," typically a consecrated person like a king, priest, or saint, and specifically, the Messiah. In this context, it unequivocally points to the promised deliverer of Israel, the "Anointed One," whose coming and subsequent "cutting off" are central to God's redemptive plan. The use of this specific term highlights the divine appointment and unique role of this figure.
* **cut off (Hebrew, _kârath'_):** A primitive root meaning "to cut (off, down or asunder)," by implication, "to destroy or consume." While it can refer to physical separation or destruction, in the context of a person's life, it strongly implies a violent, premature, or judicial end. The phrase "cut off, but not for himself" intensifies this, indicating a death that is not due to personal transgression but for a purpose outside of Himself, pointing to a vicarious sacrifice.
* **determined (Hebrew, _chârats'_):** From a primitive root meaning "to point sharply," "to wound," or figuratively, "to decide" or "decree." This word conveys a sense of divine certainty and fixedness. The "desolations are determined" signifies that these events are not random occurrences but are divinely ordained and unalterable, part of God's sovereign plan for judgment and ultimate redemption.

#### Verse Breakdown
* **"And after threescore and two weeks shall Messiah be cut off":** This clause specifies the timing of the Messiah's death. Following the initial "seven weeks" and the subsequent "sixty-two weeks" (totaling 69 weeks or 483 years) from the decree to rebuild Jerusalem, the Anointed One would be violently put to death. This precise chronological indicator points directly to the historical crucifixion of Jesus Christ.
* **"but not for himself":** This crucial qualification clarifies the nature of the Messiah's death. It emphasizes that His "cutting off" is not a consequence of His own sin or for His own benefit. Instead, it implies a substitutionary, vicarious sacrifice, where His death serves a purpose beyond Himself, specifically for the redemption of others.
* **"and the people of the prince that shall come shall destroy the city and the sanctuary":** This part of the prophecy foretells the destruction of Jerusalem ("the city") and its sacred Temple ("the sanctuary"). The agents of this destruction are identified as "the people of the prince that shall come," historically fulfilled by the Roman armies under General Titus in A.D. 70. This signifies a devastating judgment upon the Jewish nation and the end of the Old Covenant sacrificial system.
* **"and the end thereof [shall be] with a flood":** The destruction is described metaphorically as a "flood," implying an overwhelming, irresistible, and devastating force. This imagery conveys the totality and severity of the judgment that would engulf Jerusalem, sweeping away its inhabitants and institutions.
* **"and unto the end of the war desolations are determined":** This final phrase emphasizes the lasting and divinely ordained nature of the judgment. The "desolations" are not temporary but persist "unto the end of the war," suggesting a prolonged period of devastation and a definitive end to the previous order. The word "determined" reinforces that these events are part of God's unchangeable decree.

#### Literary Devices
Daniel 9:26 is rich in **Prophecy**, serving as a precise foretelling of future events, specifically the Messiah's death and the destruction of Jerusalem. The detailed timing and specific outcomes demonstrate a supernatural revelation of history. **Symbolism** is evident in the use of "flood" to describe the overwhelming nature of the destruction. This is not a literal inundation but a powerful metaphor for an irresistible torrent of military force and judgment that would engulf the city. The phrase "cut off, but not for himself" employs **Paradox** or **Antithesis**, presenting a seemingly contradictory statement that reveals a profound theological truth: the Messiah's death, while a violent end, is paradoxically a selfless act of redemption. The entire verse also functions as **Foreshadowing**, not only of historical events but also of the theological shift from the Old Covenant sacrificial system to the New Covenant established through the Messiah's ultimate sacrifice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Daniel 9:26 stands as a monumental testament to God's meticulous fulfillment of prophecy and the centrality of the Messiah's atoning work in His redemptive plan. The "cutting off" of the Messiah, "but not for himself," is a profound theological statement on vicarious atonement, revealing that His death was a deliberate, selfless act for the benefit of humanity. This event, followed by the destruction of the city and sanctuary, signals the end of the Old Covenant system, where animal sacrifices were central, and the dawn of a new era inaugurated by the Messiah's perfect, once-for-all sacrifice. It underscores that God's plan unfolds precisely as determined, even through moments of profound suffering and judgment.

* [Isaiah 53:8](/isaiah/53-8 "Isaiah 53:8 - The Suffering Servant Cut Off")
* [Mark 15:27-28](/mark/15-27-28 "Mark 15:27-28 - Jesus Crucified with Criminals")
* [Luke 21:20-24](/luke/21-20-24 "Luke 21:20-24 - The Destruction of Jerusalem")

### REFLECTION AND APPLICATION
Daniel 9:26 offers a powerful reminder of God's absolute sovereignty over human history and His unwavering faithfulness to His prophetic word. The precise fulfillment of such ancient and specific prophecies, particularly concerning the Messiah's death and Jerusalem's fate, should bolster our confidence in the reliability and truthfulness of Scripture. For believers, this verse deepens our appreciation for the selfless sacrifice of Jesus Christ, who willingly allowed Himself to be "cut off" not for His own sins, but for ours, providing the ultimate means of reconciliation with God. It calls us to reflect on the immense cost of our salvation and to live lives that honor the One who gave everything. Furthermore, the prophecy of Jerusalem's destruction serves as a solemn warning against rejecting God's appointed deliverer and highlights the consequences of spiritual blindness and disobedience. It encourages us to discern God's hand in historical events and to trust in His ultimate plan, even when it involves hardship or judgment.

#### Questions for Reflection
* **How does the phrase "but not for himself" deepen your understanding of Jesus' sacrifice on the cross?**
* **What does the precise fulfillment of this prophecy in Daniel 9:26 teach you about the trustworthiness of God's Word?**
* **In what ways does the destruction of the Temple, as prophesied here, signify a shift in God's redemptive plan for humanity?**

### FAQ

**What is the significance of "threescore and two weeks" in this prophecy?**
Answer: The "threescore and two weeks" (62 weeks) are understood to follow an initial "seven weeks" ([Daniel 9:25](/daniel/9-25 "Daniel 9:25 - The Coming of the Anointed One")), totaling 69 weeks. In prophetic interpretation, a "week" often represents a period of seven years (the "year-day principle"). Therefore, 69 weeks equate to 483 years. This period is prophesied to extend from a decree to rebuild Jerusalem until the coming of the Messiah. The "cutting off" of the Messiah in [Daniel 9:26](/daniel/9-26 "Daniel 9:26 - The Messiah Cut Off and Jerusalem Destroyed") occurs *after* this 69-week period, aligning precisely with the historical timeline leading to Jesus' crucifixion.

**Who is "the prince that shall come" whose people destroy the city and sanctuary?**
Answer: Historically, "the people of the prince that shall come" refers to the Roman armies that destroyed Jerusalem and its Temple in A.D. 70. The "prince" is widely identified as General Titus, who led the Roman legions in that devastating siege. The prophecy's language also allows for a dual fulfillment or a typological understanding, where this "prince" could also foreshadow a future end-times figure (often identified as the Antichrist) who will similarly bring desolation, as hinted at in [Daniel 9:27](/daniel/9-27 "Daniel 9:27 - The Covenant and Desolation").

### CHRIST-CENTERED FULFILLMENT
Daniel 9:26 finds its profound and ultimate fulfillment in Jesus Christ. The "Messiah" who is "cut off, but not for himself" is none other than Jesus, whose crucifixion outside Jerusalem was a vicarious sacrifice for the sins of humanity, not for any personal wrongdoing ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). His death, though seemingly a defeat, was the predetermined act by which God accomplished salvation ([Acts 2:23](/acts/2-23 "Acts 2:23 - God's Deliberate Plan")). The subsequent destruction of "the city and the sanctuary" by the Romans in A.D. 70, as prophesied, marked the definitive end of the Old Covenant sacrificial system, which had served its purpose in pointing to the perfect, once-for-all sacrifice of Christ ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). With Jesus' death and resurrection, He became the true Temple, the meeting place between God and humanity ([John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus Predicts His Resurrection as the Temple")), rendering the physical Temple obsolete as the primary locus of worship. Thus, Daniel 9:26 not only foretells historical events but powerfully highlights the redemptive purpose of Christ's suffering and the inauguration of a new covenant through His shed blood, establishing a spiritual sanctuary not made with human hands ([Hebrews 8:1-2](/hebrews/8-1-2 "Hebrews 8:1-2 - Christ, the High Priest of the New Covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 53:8

He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

Nahum 1:8

But with an overrunning flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.

Luke 24:26

Ought not Christ to have suffered these things, and to enter into his glory?

Mark 13:2

And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.

1 Peter 2:24

Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

John 11:51

And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

John 11:52

And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.