Daniel 9:24-27
Living Bible
24 “The Lord has commanded 490 years of further punishment upon Jerusalem and your people. Then at last they will learn to stay away from sin, and their guilt will be cleansed; then the kingdom of everlasting righteousness will begin, and the Most Holy Place in the Temple will be rededicated, as the prophets have declared. 25 Now listen! It will be 49 years plus 434 years from the time the command is given to rebuild Jerusalem until the Anointed One comes! Jerusalem’s streets and walls will be rebuilt despite the perilous times.
26 “After this period of 434 years, the Anointed One will be killed, his kingdom still unrealized . . . and a king will arise whose armies will destroy the city and the Temple. They will be overwhelmed as with a flood, and war and its miseries are decreed from that time to the very end. 27 This king will make a seven-year treaty with the people, but after half that time, he will break his pledge and stop the Jews from all their sacrifices and their offerings; then, as a climax to all his terrible deeds, the Enemy shall utterly defile the sanctuary of God. But in God’s time and plan, his judgment will be poured out upon this Evil One.”
Hello, no what is prophesied is that the Jews are awaiting eschatological Salvation which is in the Old Testament as an ancient Judaism idea. The introduction of an Anointed one, Messiah, Christ (singular) as the one coming will restore world order prophecy is spoken through the book of Daniel in which the Jews do not accept. Which is explained as:
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Jewish Virtual Library
DIVISIONS AND CONTENTS
When the Book of Daniel is examined for content and literary character, it falls naturally into two roughly equal parts which may be designated Daniel A and Daniel B. Daniel A (chs. 1–6) comprises six stories, told in the third person, about the trials and triumphs of Daniel and his three companions; while Daniel B (chs. 7–12) consists of four accounts, cast in the first person, of as many apocalyptic revelations received by Daniel.
Critical View
GENERAL CONSIDERATIONS
If prediction of events in detail of the far future is theoretically possible, it is, on the other hand, unexampled in the Torah and the Prophets, and events so far in the future would be of no discoverable relevance to the lives of his audience or readers. This is what struck the neoplationist pagan philosopher Porphyry (3rd century C.E.). His pertinent work has been lost, but the Latin Church Father *Jerome (early 5th century C.E.) cites him occasionally in his commentary on Daniel, and at the beginning of his introduction to that commentary he quotes him as follows: "[The Book of Daniel] was composed by someone who lived in Judea in the reign of Antiochus who was surnamed Epiphanes, and he did not predict coming events but narrated past ones. Consequently, what he relates down to Antiochus embodies true history; but if he added any surmises about the future, he just invented them, for he did not know the future."
Equally significant is the inaccuracy of the book's knowledge of pre-Hellenistic history. After Cyrus there reigned over the Persian Empire not a mere three kings (11:2) but ten (1 Cambyses, 2 Xerxeses, 3 Dariuses, 3 Artaxerxeses and 1 Arses). There never was a Darius the Mede (6:1; 9:1; 11:1), and Belshazzar (5:1, 2, 30; 7:1) never was king. Though Belshazzar deputized for his father King Nabonidus during the latter's prolonged absence from Babylon, documents continued to be dated there by regnal years of Nabonidus, and Belshazzar was never designated otherwise than as "the king's son."
A more precise dating of Daniel A is obtained through certain later additions to chapter two, viz. 2:42–43 and the expression "and the toes" in verse 41: it signifies that the two dynasties will attempt to fuse "by means of human seed," i.e., by biological union. However, the combination was not to endure, just as iron does not mix with earthenware. Such an avowed correction of an immediately preceding interpretation can only be an interpolation, and it can only have been occasioned by a dramatic upset of the balance of power. As it happens, such an upset of the balance of power, linked to an unsuccessful attempt by two dynasties to interbreed, is known from history.
Of course, the main text is earlier than the interpolation. It can be dated with considerable probability at around 304 B.C.E. In this respect, verses 44–45 are particularly significant. "(44) And in the days of those [i.e., the aforementioned four] kingdoms, the God of Heaven will raise up a kingdom which shall never be destroyed, and whose sovereignty shall never be left to another people. It [i.e., the fifth kingdom] shall pulverize and annihilate all those kingdoms but shall itself endure for evermore (45) inasmuch as you saw a stone rolling from the mountain unpropelled by hands and pulverizing the earthenware, the iron, the copper, the silver, and the gold…. " It is the author of Daniel chapter two who first reasoned, from the fact that all the five substances in the dream endured until the impact of the stone, that none of the first three world-dominating monarchies would be destroyed by its successor but that all three would endure, though no longer dominant, until the fifth one appeared and destroyed both them and the fourth.
The question therefore arises, when did a post-imperial Babylonian monarchy, a post-imperial Median monarchy, and a post-imperial Persian monarchy exist side by side with a single but divided Greek imperial monarchy? The answer is that they existed together after Seleucus had returned to his satrapy of Babylon in 312 and had begun to call himself king (at first, only vis-à-vis his Oriental subjects, and in 305 or 304, vis-à-vis Hellenes as well), but only while he was still confined to southern Mesopotamia, and while Ptolemy, Antigonus, and others, though fighting each other, were fighting a civil war within a theoretically united realm, that is, before 301.
These persisted as semiautonomous kingdoms, or principalities, not only throughout the Hellenistic period but well into the Roman. Chapter 2 may have been integrated into the collection which we have denominated Daniel A (at which time the initial and final verses were added to it) either before or after the interpolation verses 42–43, so that the collection Daniel A may be dated roughly in "the middle decades of the third century B.C.E."
LITERARY GENRES AND MOTIFS
The genre to which Daniel B belongs is clearly apocalyptic. This type of literature arose in the Hellenistic period. The oldest parallel was pointed out by Eduard Meyer. It is a Demotic papyrus containing interpretations of obscure oracles. Chapter 2 contains, so to speak, an apocalypse within a courtier tale, and the former is interesting for its utilization of borrowed motifs. The motif of four empires followed by a fifth is of Iranian origin. Daniel 2 merely says that the fifth kingdom will be set up by God, but no doubt it expects the Jewish people to occupy a position of honor in it. In addition, Daniel 2 substitutes Babylon or Chaldea for Assyria, which results in bad history, since the Median empire did not follow the Chaldean but coexisted with it, and, in fact, came to an end a decade before the other. The series gold, copper, silver, iron originally (as early as Hesiod, 8th century B.C.E.) symbolized the four ages of a progressively deteriorating world. The four monarchies which these metals symbolize in chapter 2, on the other hand, do not constitute a consistently descending series – the second is inferior to the first, but after that it is a rising series. Other probable and possible borrowed motifs are pointed out in recent commentaries.
THE LANGUAGE PROBLEM
In the book as it is now known, 1:1–2:4a and chapters 8–12 are Hebrew, the rest *Aramaic. Originally, it was entirely Aramaic. The popular story book Daniel A was composed in Aramaic because by the third century B.C.E. it was the language of the majority of Jews; and Daniel B, being a continuation of Daniel A, was written in the same language. That the Hebrew portions have a strong Aramaic tinge would not suffice by itself to prove that it was translated from Aramaic, but the occurrence of passages which can only be understood as translations of misread Aramaic does constitute such proof. A simple example is 12:8: "I heard but I did not understand, so I said: 'My Lord, what is the אַחֲרִית of all these things?'" The Hebrew word means "end," but "end" is pointless here. What Daniel wanted was the explanation of what he had heard. A glance at 5:12 suggests that behind אַחֲרִית is an Aramaic אַחֲוָיַת, "the explanation of," which had become corrupted to אַחֲרִית, or which the translator misread as אַחֲרִית