Baruch 9:26

Clementine Latin Vulgate

Et post hebdomades sexaginta duas occidetur Christus : et non erit ejus populus qui eum negaturus est. Et civitatem et sanctuarium dissipabit populus cum duce venturo : et finis ejus vastitas, et post finem belli statuta desolatio.

Parallel Translations

Jerome's Latin Vulgate (405)
Et post hebdomades sexaginta duas occidetur christus: et non erit ejus populus qui eum negaturus est. Et civitatem et sanctuarium dissipabit populus cum duce venturo: et finis ejus vastitas, et post finem belli statuta desolatio.

Nova Vulgata (1979)
Et post hebdomades sexaginta duas occidetur christus; et nihil erit ei. Et civitatem et sanctuarium dissipabit populus ducis venturi, et finis eius vastitas, et usque ad finem belli statuta desolatio.

Bible Verse Review
  from Treasury of Scripure Knowledge

Messiah: Psalms 22:15, Isaiah 53:8, Mark 9:12, Luke 24:26, Luke 24:46, John 11:51, John 11:52, John 12:32-34, 2 Corinthians 5:21, Galatians 3:13, 1 Peter 2:21, 1 Peter 2:24, 1 Peter 3:18

but not: or, and shall have nothing, John 14:30

and the people: etc. or, and - the Jews shall be no more his people, Daniel 11:17, Hosea 1:9, or, and the Prince's - Messiah's, Daniel 9:25, future people. The Romans, who under Titus, after the expiration of the 70 weeks, destroyed the temple and the city, and dispersed the Jews.

the prince: Matthew 22:2, Matthew 22:7, Matthew 23:38, Matthew 24:2, Mark 13:2, Luke 19:43, Luke 19:44, Luke 21:6, Luke 21:24, Acts 6:13, Acts 6:14

and the end: Matthew 24:6-14, Mark 13:7

with: Daniel 11:10, Isaiah 8:7, Jeremiah 46:7, Amos 8:8, Amos 9:5, Nahum 1:8

desolations are determined: or, it shall be cut off by desolations

Reciprocal: Genesis 3:15 - thou Genesis 8:16 - General Leviticus 4:4 - lay his hand Numbers 24:24 - and shall afflict Eber Deuteronomy 28:49 - bring a nation Deuteronomy 28:52 - General 2 Samuel 21:5 - devised Psalms 88:16 - cut me Psalms 94:23 - cut them Psalms 124:4 - the waters Isaiah 28:18 - when Isaiah 28:22 - a consumption Isaiah 64:10 - General Jeremiah 11:19 - destroy Jeremiah 51:42 - General Jeremiah 51:51 - for strangers Ezekiel 26:19 - bring Daniel 2:40 - the fourth Daniel 8:11 - and the place Daniel 8:19 - the last Daniel 11:22 - with Daniel 11:36 - for Daniel 12:1 - there shall Haggai 1:4 - and Zechariah 5:9 - for Zechariah 11:6 - into the Zechariah 11:10 - Beauty Malachi 4:6 - lest Matthew 17:23 - they shall Matthew 21:41 - He will Matthew 24:21 - General Matthew 26:24 - Son of man goeth Matthew 26:56 - that Matthew 27:50 - yielded Mark 10:45 - and to Mark 12:9 - he will Mark 13:19 - in those Mark 14:21 - goeth Luke 5:35 - when Luke 9:22 - General Luke 13:35 - your Luke 17:37 - wheresoever Luke 18:31 - and Luke 21:22 - all Luke 23:31 - General John 1:41 - the Messias John 10:15 - and I John 11:48 - and the John 19:30 - It is Acts 3:18 - all Acts 8:33 - for Acts 13:41 - for Acts 18:5 - was Christ Romans 4:25 - Who was Romans 9:28 - and cut Philippians 2:7 - made Hebrews 9:15 - means

Gill's Notes on the Bible

And after threescore and two weeks,.... To be reckoned from the end of the seven weeks, or forty nine years, which, added to them, make four hundred and eighty three years:

shall Messiah be cut off, but not for himself; by whom is designed the same with Messiah the Prince in Daniel 9:25, not Onias the high priest, as a late writer g would have it, an upright person, and of great holiness, taken off by an unjust death; since he was dead many years before the expiration of these weeks; nor Hyrcanus the high priest, slain by Herod, as Eusebius h thinks; in whom the succession of the ancient priests terminated, and with whom the priestly unction perished; which indeed bids fairer than the former; but he was not a person of so much note as to be pointed at in such a prophecy; besides, the priesthood continued much longer: nor is King Agrippa intended, as Jarchi and Abarbinel, who, they say, was the last king of the Jews, and was slain by Vespasian at the destruction of Jerusalem; which is not true; he was not properly king of the Jews, having only Galilee for his jurisdiction; was not slain by Vespasian; was a confederate of the Romans, lived some years after the destruction of the city, and at last died in peace; but Jesus the true Messiah is intended, with whom the character, dates, and death, and the manner of it, entirely agree: now to his death were to be four hundred and eighty three years; which years ended, as we have observed, in the thirty third year of the vulgar era of Christ, and the nineteenth of Tiberius; when Jesus the true Messiah was cut off in a judicial way; not for any sins of his own, but for the sins of his people, to make satisfaction for them, and to obtain their redemption and salvation; see Isaiah 53:8: or "he is not", as Jarchi, no more in the land of the living, is dead; see

Jeremiah 31:15, or "there is", or "will be, none for him", or "with him" i, to help and assist him in his great work, Isaiah 63:5. The Vulgate Latin version is, "they shall not be his people"; the Jews rejecting him shall have a "loammi" upon them, and be no more the people of God. Gussetius k better renders it, "he hath not"; or he has nothing, so Cocceius; all things were wanted by him, that is, by Christ; he had neither riches, nor clothes, nor any to stand by him, or to accompany him:

and the people of the prince that shall come shall destroy the city and the sanctuary; that is, the people of the Romans, under Vespasian their prince, emperor, and general, should, in a little time after the cutting off of the Messiah, enter into the land of Judea, and destroy the city of Jerusalem, and the temple that stood in it; though some understand this of Messiah the Prince that should come in his power, and in a way of judgment upon the Jewish nation, and destroy them for their rejection of him; whose people the Romans would be, and under whose direction, and by whose orders, all these judgments should be brought upon the Jews; but many of the Jewish writers themselves interpret it of Vespasian, as Aben Ezra, Jarchi, Abarbinel, and Jacchiades:

and the end thereof shall be with a flood: the end of the city and temple, and of the whole nation, should be by the Roman army, which, like a flood, would overspread the land, and carry all before it. It denotes the number, power, and irresistible force of the enemy, and the sad devastation made by them:

and unto the end of the war desolations are determined; from the beginning of the war by the Romans with the Jews, to the end of it, there would be nothing but continual desolations; a dreadful havoc and ruin everywhere; and all this appointed and determined by the Lord, as a just punishment for their sins.

g Scheme of literal Prophecy, c. p. 183. h Demonstrat. Evangel. l. 8. p. 396, 397. i ואין לו "et non [erit] ei", Pagninus "et nullus [erit] pro co", Vatablus. k Comment. Ebr. p. 33.

Barnes' Notes on the Bible

And after threescore and two weeks - After the completion of the last period of four hundred and thirty-four years. The angel had shown in the previous verse what would be the characteristic of the first period of “seven weeks” - that during that time the wall and the street would be built in circumstances of general distress and anxiety, and he now proceeds to state what would occur in relation to the remaining sixty-two weeks. The particular thing which would characterize that period would be, that the Messiah would be cut off, and that the series of events would commence which would terminate in the destruction of the city and the temple. He does not say that this would be immediately on the termination of the sixty-two weeks, but he says that it would be “after” אחרי 'achărēy - “subsequent” to the close of that period. The word does not mean necessarily immediately, but it denotes what is to succeed - to follow - and would be well expressed by the word “afterward:” Genesis 15:14; Genesis 23:19; Genesis 25:26, et al. See Gesenius, Lexicon The natural meaning here would be, that this would be the “next event” in the order of events to be reckoned; it would be that on which the prophetic eye would rest subsequent to the close of the period of sixty-two weeks. There are two circumstances in the prophecy itself which go to show that it is not meant that this would immediately follow:

(a) One is, that in the previous verse it is said that the “sixty-two weeks” would extend “unto the Messiah;” that is, either to his birth or to his manifestation as such; and it is not implied anywhere that he would be “cut off” at once on his appearing, nor is such a supposition reasonable, or one that would have been embraced by an ancient student of the prophecies;

(b) the other is, that, in the subsequent verse, it is expressly said that what he would accomplish in causing the oblation to cease would occur “in the midst of the week;” that is, of the remaining one week that would complete the seventy. This could not occur if he were to be “cut off” immediately at the close of the sixty-two weeks.

The careful student of this prophecy, therefore, would anticipate that the Messiah would appear at the close of the sixty-two weeks, and that he would continue during a part, at least, of the remaining one week before he would be cut off. This point could have been clearly made out from the prophecy before the Messiah came.

Shall Messiah - Notes, Daniel 9:25.

Be cut off - The word used here (כרת kârath) means, properly, to cut, to cut off, as a part of a garment, 1 Samuel 24:5 (6), 11 (12); a branch of a tree, Numbers 13:23; the prepuce, Exodus 4:25; the head, 1 Samuel 17:51; 1 Samuel 5:4; to cut down trees, Deuteronomy 19:5; Isaiah 14:8; Isaiah 44:14; Jeremiah 10:3; Jeremiah 22:7. Then it means to cut off persons, to destroy, Deuteronomy 20:20; Jeremiah 11:19; Genesis 9:11; Psalms 37:9; Proverbs 2:22; Proverbs 10:31, et al. scepe. The phrase, “that soul shall be cut off from his people,” “from the midst of the people,” “from Israel,” “from the congregation,” etc., occurs frequently in the Scriptures (compare Genesis 17:14; Leviticus 7:20-21; Numbers 15:30; Numbers 19:13, Numbers 19:20; Exodus 12:19, et al.), and denotes the punishment of death in general, without defining the manner. “It is never the punishment of exile.” - Gesenius, Lexicon The proper notion or meaning here is, undoubtedly, that of being cut off by death, and would suggest the idea of a “violent” death, or a death by the agency of others.

It would apply to one who was assassinated, or murdered by a mob, or who was appointed to death by a judicial decree; or it might be applied to one who was cut down in battle, or by the pestilence, or by lightning, or by shipwreck, but it would not naturally or properly be applied to one who had lived out his days, and died a peaceful death. We always now connect with the word the idea of some unusual interposition, as when we speak of one who is cut down in middle life. The ancient translators understood it of a violent death. So the Latin “Vulgate, occidetur Christus;” Syriac, “the Messiah shall be slain,” or put to death. It need not be here said that this phrase would find a complete fulfillment in the manner in which the Lord Jesus was put to death, nor that this is the very language in which it is proper now to describe the manner in which he was removed. He was cut off by violence; by a judicial decree: by a mob; in the midst of his way, etc. If it should be admitted that the angel meant to describe the manner of his death, he could not have found a single word that would have better expressed it.

But not for himself - Margin, “and shall have nothing.” This phrase has given rise to not a little discussion, and not a little diversity of opinion. The Latin Vulgate is, “et non erit ejus populus, qui eum negaturus est” - “and they shall not be his people who shall deny him.” Theodotion (in the Septuagint), καὶ κρίμα οὐκ ἔστιν ἐν ἀυτῷ kai krima ouk estin en autō - “and there is no crime in him.” Syriac, “And it is not with him.” The Hebrew is לו ואין v^e'ēyn lô - and the interpretation turns on the meaning of the word אין 'ēyn. Hengstenberg maintains that it is never used in the sense of לא lo' (not), but that it always conveys the idea of “nothing,” or “non-existence,” and that the meaning here is, that, then, “there was nothing to him;” that is, that he ceased to have authority and power, as in the cutting off of a prince or ruler whose power comes to an end.

Accordingly he renders it, “and is not to him;” that is, his dominion, authority, or power over the covenant people as an anointed prince, would cease when he was cut off, and another one would come and desolate the sanctuary, and take possession. Bertholdt renders it, Ohne Nachfolger von den Seinigen zu haben - “without any successors of his own “ - meaning that his family, or that the dynasty would be cut off, or would end with him. He maintains that the whole phrase denotes “a sudden and an unexpected death,” and that it here means that he would have no successor of his own family. He applies it to Alexander the Great. Lengerke renders it, Und nicht ist vorhanden, der ihm, angehoret - and explains the whole to mean, “The anointed one (as the lawful king) shall be cut off, but it shall not then be one who belongs to his family (to wit, upon the throne), but a Prince shall come to whom the crown did not belong, to whom the name anointed could not properly belong.”

Maurer explains it, “There shall be to him no successor or lawful heir.” Prof. Stuart renders it, “One shall be cut off, and there shall be none for it” (the people). C. B. Michaelis, “and not to be will be his lot.” Jacch. and Hitzig, “and no one remained to him.” Rosch, “and no one was present for him.” Our translation - “but not for himself” - was undoubtedly adopted from the common view of the atonement - that the Messiah did not die for himself, but that his life was given as a ransom for others. There can be no doubt of that fact to those who hold the common doctrine of the atonement, and yet it maybe doubted whether the translators did not undesignedly allow their views of the atonement to shape the interpretation of this passage, and whether it can be fairly made out from the Hebrew. The ordinary meaning of the Hebrew word אין 'ēyn is, undoubtedly, “nothing, emptiness” - in the sense of there being nothing (see Gesenius, Lexicon); and, thus applied, the sense here would be, that after he was cut off, or in consequence of his being cut off, what he before possessed would cease, or there would be “nothing” to him; that is, either his life would cease, or his dominion would cease, or he would be cut off as the Prince - the Messiah. This interpretation appears to be confirmed by what is immediately said, that another would come and would destroy the city and the sanctuary, or that the possession would pass into his bands.

It seems probable to me that this is the fair interpretation. The Messiah would come as a “Prince.” It might be expected that he would come to rule - to set up a kingdom. But he would be suddenly cut off by a violent death. The anticipated dominion over the people as a prince would not be set up. It would not pertain to him. Thus suddenly cut off, the expectations of such a rule would be disappointed and blasted. He would in fact set up no such dominion as might naturally be expected of an anointed prince; he would have no successor; the dynasty would not remain in his hands or his family, and soon the people of a foreign prince would come and would sweep all away. This interpretation does not suppose that the real object of his coming would be thwarted, or that he would not set up a kingdom in accordance with the prediction properly explained, but that such a kingdom as would be expected by the people would not be set up.

He would be cut off soon after he came, and the anticipated dominion would not pertain to him, or there would be “nothing” of it found in him, and soon after a foreign prince would come and destroy the city and the sanctuary. This interpretation, indeed, will take this passage away as a proof-text of the doctrine of the atonement, or as affirming the design of the death of the Messiah, but it furnishes a meaning as much in accordance with the general strain of the prophecy, and with the facts in the work of the Messiah. For it was a natural expectation that when he came he would set up a kingdom - a temporal reign - and this expectation was extensively cherished among the people. He was, however, soon cut off, and all such hopes at once perished in the minds of his true followers (compare Luke 24:21), and in the minds of the multitudes who, though not his true followers, began to inquire whether he might not be the predicted Messiah - the Prince to sit on the throne of David. But of such an anticipated dominion or rule, there was “nothing” to him.

All these expectations were blighted by his sudden death, and soon, instead of his delivering the nation from bondage and setting up a visible kingdom, a foreign prince would come with his forces and would sweep away everything. Whether this would be the interpretation affixed to these words before the advent of the Messiah cannot now be determined. We have few remains of the methods in which the Hebrews interpreted the ancient prophecies, and we may readily suppose that they would not be disposed to embrace an exposition which would show them that the reign of the Messiah, as they anticipated it, would not occur, but that almost as soon as he appeared, he would be put to death, and the dominion pass away, and the nation be subjected to the ravages of a foreign power. “And the people of the prince that shall come.” Margin, “And they (the Jews) shall be no more his people; or, the Prince’s (Messiah’s) future people.” This seems to be rather an explanation of the meaning, than a translation of the Hebrew. The literal rendering would be, “and the city, and the sanctuary, the people of a prince that comes, shall lay waste.” On the general supposition that this whole passage refers to the Messiah and his time, the language used here is not difficult of interpretation, and denotes with undoubted accuracy the events that soon followed the “cutting off” of the Messiah. The word “people” (עם ‛am) is a word that may well be applied to subjects or armies - such a people as an invading prince or warrior would lead with him for purposes of conquest. It denotes properly

(a) a people, or tribe, or race in general; and then

(b) the people as opposed to kings, princes, rulers (compare λαός laos, the people as opposed to chiefs in Homer, Iliad ii. 365, xiii. 108, xxiv. 28): and then as soldiers, Judges 5:2. Hence, it may be applied, as it would be understood to be here, to the soldiers of the prince that should come.

Of the prince that shall come - The word “prince” here (נגיד nāgı̂yd) is the same which occurs in Daniel 9:25, “Messiah the prince.” It is clear, however, that another prince is meant here, for

(a) it is just said that that prince - the Messiah - would be “cut off,” and this clearly refers to one that was to follow;

(b) the phrase “that is to come” (הבא habbâ') would also imply this.

It would naturally suggest the idea that he would come from abroad, or that he would be a foreign prince - for he would “come” for the purposes of destruction. No one can fail to see the applicability of this to the destruction of Jerusalem by the Roman power, after the Lord Jesus was put to death. If that was the design of the prophecy, or if it be admitted that the prophecy contemplated that, the language could not have been better chosen, or the prediction more exact. No one can reasonably doubt that, if the ancient Hebrews had understood the former part of the prophecy, as meaning that the true Messiah would be put to death soon after his appearing, they could not fail to anticipate that a foreign prince would soon come and lay waste their city and sanctuary.

Shall destroy the city and the sanctuary - The “holy place” - the temple. This is the termination of the prophecy. It begins with the command to “rebuild and restore” the city, and ends with its destruction. The time is not fixed, nor is there in the prophecy any direct intimation when it would occur, unless it be found in the general declaration in Daniel 9:24, that “seventy weeks were determined upon the people and the city.” The whole scope of the prophecy, however, would lead to the supposition that this was soon to occur after the Messiah should be “cut off.” The series of events under the Romans which led to the destruction of the city and temple, in fact, began very soon after the death of the Lord Jesus, and ceased only when the temple was wholly demolished, and the city was rased to its foundations.

And the end thereof - Hebrew, “its end,” or “his end” - קצו qı̂tsô. It is not certain as to what the word “it” (ו ô) here refers. It may be either the end of the city, or of the prince, or of the prophecy, so far as the grammatical construction is concerned. As the principal and immediate subject of the prophecy, however, is the city, it is more natural to refer it to that. Hengstenberg renders it, “it will end,” supposing, with Vitringa, that it refers to the subject of the discourse: “the thing - the whole affair - all that is here predicted in this series of events - will end with a flood.” This accords well with the whole design of the prophecy.

With a flood - בשׁטף basheṭeph. That is, it shall be like an overflowing flood. The word used here means a “gushing, outpouring,” as of rain, Job 38:25; of a torrent, Proverbs 27:4; an overflowing, inundation, flood, Psalms 32:6; Nahum 1:8. Hence, it would appropriately denote the ravages of an army, sweeping everything away. It would be like a sudden inundation, carrying everything before it. No one can doubt that this language is applicable in every respect to the desolations brought upon Jerusalem by the Roman armies.

And unto the end of the war desolations are determined - Margin, “it shall be cut off by desolations.” Hengstenberg renders this, “and unto the end is war, a decree of ruins.” So Lengerke - and his aufs Ende Krieg und Beschluss der Wusten. Bertholdt renders it, “and the great desolations shall continue unto the end of the war.” The Latin Vulgate renders it, et post finem belli statuta desolatio - “and after the end of the war desolation is determined.” Prof. Stuart translates it, “and unto the end shall be war, a decreed measure of desolations.” The literal meaning of the passage is, “and unto the end of the war desolations are decreed,” or determined. The word rendered “determined” (חרץ chârats) means, properly, to cut, cut in, engrave; then to decide, to determine, to decree, to pass sentence. See the notes at Daniel 9:24. Here the meaning naturally is, that such desolations were settled or determined as by a decree or purpose. There was something which made them certain; that is, it was a part of the great plan here referred to in the vision of the seventy weeks, that there should be such desolations extending through the war. The things which would, therefore, be anticipated from this passage would be,

(a) that there would be war. This is implied also in the assurance that the people of a foreign prince would come and take the city.

(b) That this war would be of a “desolating” character, or that it would in a remarkable manner extend and spread ruin over the land. All wars are thus characterized; but it would seem that this would do it in a remarkable manner.

(c) That these desolations would extend through the war, or to its close. There would be no intermission; no cessation. It is hardly necessary to say that this was, in fact, precisely the character of the war which the Romans waged with the Jews after the death of the Saviour, and which ended in the destruction of the city and temple; the overthrow of the whole Hebrew polity; and the removal of great numbers of the people to a distant and perpetual captivity. No war, perhaps, has been in its progress more marked by desolation; in none has the purpose of destruction been more perseveringly manifested to its very close. The “language” here, indeed, might apply to many wars - in a certain sense to all wars; to none, however, would it be more appropriate than to the wars of the Romans with the Jews.

Clarke's Notes on the Bible

Verse Daniel 9:26. And the people of the prince that shall come shall destroy the city and the sanctuary — By the "prince" Titus, the son of Vespasian, is plainly intended; and "the people of that prince" are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, הקדש hakkodesh, the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.