Tanakh Prophecy
"Messiah shall be cut off, but not for Himself… before the destruction of the city and sanctuary."
Fulfillment
"The Son of Man came to give His life as a ransom for many."
Rabbinic Sources
"The 490-year calculation ends before 70 CE; Talmud confirms Messiah should have come."
Deep Dive: Cut off but not for himself (Daniel's timeline)
Historical Context
The prophecy found in Daniel 9:24–26 is a monumental text within the Tanakh, attributed to the prophet Daniel, who is believed to have lived during the Babylonian exile in the 6th century BCE. This period was marked by significant upheaval for the Jewish people, as they grappled with the loss of their homeland and the destruction of the First Temple in 586 BCE. Daniel's writings, particularly in chapters 7 through 12, reflect not only his personal experiences but also a broader theological reflection on suffering, redemption, and God's sovereignty over history.
The specific passage in question occurs after Daniel has been praying for the restoration of Jerusalem and the temple (Daniel 9:3-19). In response, the angel Gabriel reveals a timeline of 490 years (seventy sevens) leading up to the coming of the Anointed One, or Messiah. Historical evidence, such as the Babylonian Chronicles and archaeological findings in Jerusalem, corroborate the tumultuous events surrounding this period, including the Persian conquest of Babylon and the subsequent decree of Cyrus allowing the Jews to return to their homeland (2 Chronicles 36:22-23). This context is crucial for understanding the urgency and significance of Daniel's prophecy.
Textual Analysis
The phrase "cut off" (Hebrew: נַכְרִית / nakhrit) is pivotal in Daniel 9:26. This term suggests a violent or abrupt termination, indicating that the Messiah will face a premature end. The phrase "but not for Himself" (Hebrew: בִּלְתִּי לוֹ / bilti lo) implies that the Messiah's suffering and death serve a purpose beyond His own benefit. The nuance in these phrases is critical for theological interpretation, as they foreshadow the sacrificial nature of the Messiah's mission.
Different translations of the Hebrew text can impact understanding. For instance, the New International Version (NIV) states, "the Anointed One will be put to death and will have nothing," while the Jewish Publication Society (JPS) translates it as, “the anointed one will be cut off but will have no one.” The latter brings forth the idea that the Messiah will not enjoy the fruits of His redemptive work, aligning with the New Testament's depiction of Yeshua’s sacrificial death.
Fulfillment Evidence
In the New Testament, Yeshua's statement in Mark 10:45, "The Son of Man came to give His life as a ransom for many," serves as a direct fulfillment of Daniel's prophecy. This verse encapsulates the essence of His mission — a selfless act meant to redeem humanity. The Gospel accounts detail Yeshua's passion, emphasizing His suffering and death in Jerusalem, which occurred approximately four decades before the destruction of the Second Temple in 70 CE, as prophesied in Daniel 9:26.
Historical evidence from sources like Josephus supports the timing of these events. Josephus, a first-century Jewish historian, documents the downfall of Jerusalem and the temple, aligning with the prophetic timeline outlined in Daniel. Common objections to this fulfillment often stem from a misunderstanding of the concept of the Messiah in Jewish thought. Some argue that Yeshua did not fulfill the traditional expectations of a political or military Messiah; however, the prophetic context emphasizes a suffering servant, a theme prevalent in Isaiah 53, which aligns with the nature of Yeshua's mission.
Rabbinic Perspectives
Rabbinic commentary on Daniel 9:26 provides an interesting dimension to the understanding of this prophecy. The Talmud, specifically in Sanhedrin 97a, discusses the timeline of the Messiah's coming, suggesting that the 490-year calculation concludes before the destruction of the Second Temple. This acknowledgment indicates a consensus that the Messiah was expected to appear in that timeframe. Similarly, Nazir 32b notes the anticipation of the Messiah and the implications of His arrival, reinforcing the theme of suffering and sacrifice.
The Talmudic discussions acknowledge the concept of a Messiah who suffers, hinting at a duality in messianic expectation. While the traditional Jewish view often emphasizes a triumphant, Davidic king, rabbinic texts suggest a recognition of a suffering servant aspect, aligning with the interpretation that Yeshua fulfills this role.
Significance for Today
The prophecy of Daniel 9:26 holds profound significance for modern believers and seekers. It establishes a framework for understanding the nature of Yeshua's mission, emphasizing that His suffering was not in vain but served a divine purpose — the redemption of humanity. This understanding invites believers into a deeper reflection on the themes of sacrifice, grace, and the overarching narrative of God's plan for salvation.
For followers of Yeshua, this prophecy reinforces the belief that His suffering was foretold and integral to the messianic expectation rooted in the Tanakh. It serves as a reminder of the continuity between the Jewish Scriptures and the New Testament, bridging the gap between traditional Jewish messianic hopes and the fulfillment found in Yeshua. As seekers engage with these texts, they are encouraged to explore the rich tapestry of prophecy, fulfillment, and the implications for their faith journey today.
Two Millennia of Adversary Positions
11 eras of objections to this prophecy, with primary sources and Messianic corrections.
Rashi (Rabbi Shlomo Yitzchaki)
Anointed One 'Cut Off' Was King Agrippa
"an anointed one will be cut off: Agrippa, the king of Judea, who was ruling at the time of the destruction, will be slain."
Rashi interprets the 'anointed one' who is 'cut off' not as the Messiah, but as a historical king, Agrippa II. In his view, the prophecy culminates in the events surrounding the 70 CE destruction of the Second Temple, and Agrippa's death is the fulfillment of this specific verse.
Rashi
The 'Anointed One' Cut Off Was King Agrippa
"an anointed one will be cut off: Agrippa, the king of Judea, who was the last king, will be slain."
Rashi interprets the 'anointed one' who is 'cut off' in Daniel 9:26 not as the Messiah, but as a historical Jewish ruler. He specifically identifies this figure as King Agrippa, the last king of Judea, suggesting he was killed before the Romans destroyed the Second Temple.
Abraham Ibn Ezra
Anointed One 'Cut Off' Was Zerubbabel
"And after the sixty-two weeks, the anointed one will be cut off. This is the anointed one mentioned above, viz. Zerubbabel. And he will be no more: for his dynasty was not established."
Ibn Ezra offers several possible interpretations, but favors one where the 'anointed one' who is 'cut off' refers to Zerubbabel, the governor of Judah after the Babylonian exile. In this view, 'cut off' means his dynasty was not established, rather than a violent death. This places the fulfillment at the beginning of the Second Temple period.
Maimonides (Rambam)
Calculating the End Times is Forbidden and Futile
"Daniel has elucidated to us the profound secret of the end of days. But the Sages of blessed memory have cautioned us against computing the years of the advent of the Messiah...For this reason the Sages, of blessed memory, have adjured us to desist from calculating the Messianic advent, because it is a stumbling block to the multitude."
Maimonides argues that Daniel's prophecies about the end times are sealed and intentionally obscure. He states that the Jewish Sages explicitly forbade trying to calculate the date of the Messiah's arrival from these texts, as failed predictions lead to widespread despair and loss of faith. Therefore, any attempt to use Daniel 9 as a precise timeline is an illegitimate exercise.
Isaac ben Abraham Troki
Prophecy Refers to King Agrippa II Slain Before Temple Destruction
"The words, 'and after the sixty and two weeks the anointed shall be cut off,' allude to Agrippa, the son of Agrippa the First... who was slain a short time before the destruction of the second Temple."
Following Rashi, the Karaite scholar Isaac Troki argues in his extensive polemical work that the 'anointed one' who is 'cut off' is King Agrippa. He asserts this happened shortly before the Temple's destruction, fitting into a timeline that he argues Christians misinterpret.
Isaac ben Abraham Troki
Prophecy's Conditions for Redemption Were Not Met by Jesus
"How can it be said, then, that at the time of the second Temple, and before its destruction, all these predictions were fulfilled, when we see, with our own eyes, that the reverse of all this is the truth?"
Isaac Troki argues that Jesus could not be the subject of Daniel 9 because the world clearly was not redeemed after his death. He points to the six objectives listed in Daniel 9:24 (to end sin, bring everlasting righteousness, etc.) and observes that sin, transgression, and wickedness have continued and even increased. Since these conditions were not met, the prophecy cannot have been fulfilled.
Tovia Singer
Daniel 9 Mentions Two Anointed Ones, Neither is Messiah Jesus
"In Daniel 9:25-26, there are two messiahs; neither of them is the Messiah. In fact, the Jewish Bible makes it clear that neither of these two anointed personages is the final redeemer of the Jewish people."
Rabbi Tovia Singer argues that Christians misread Daniel 9 by conflating two different 'anointed ones.' He identifies the first as King Cyrus of Persia and the second, who is 'cut off,' as the High Priest Onias III, who was murdered in the 2nd century BCE. He contends that since the New Testament authors never cite Daniel 9, it was not considered a messianic prophecy by early Christians.
Tovia Singer
Daniel 9 Refers to Two Anointed Ones, Not the Messiah
"The ninth chapter of Daniel does not contain a prophecy about Jesus. In fact, this chapter does not contain a single prophecy about the Messiah at all... The anointed one who is 'cut off' in verse 26 refers to the office of the high priest, which was terminated a few years before the destruction of the Second Temple."
Tovia Singer asserts that Daniel 9 does not prophesy about a single Messiah. He claims there are two different 'anointed ones': the first (v. 25) is a past figure like Cyrus the Great, and the second, who is 'cut off' (v. 26), refers to the abstract office of the High Priesthood, which was terminated shortly before the Temple's destruction. He argues that Christian translations mislead by capitalizing 'anointed one' to imply a single Messianic figure.
IslamQA.info
Jesus Was Not Crucified, Therefore Prophecy is Not About Him
"With regard to the crucifixion, the Christians believe that the Messiah ‘Eesa ibn Maryam (Jesus son of Mary) was killed and crucified. The Jews believe that they killed and crucified him. Both groups are lying. Allaah states in the Qur’aan that they did not kill him and they did not crucify him, rather it was made to appear that way to them."
According to Islamic theology, Jesus ('Isa) was not crucified or killed, but was raised to heaven by Allah while another was made to appear in his place. Therefore, any prophecy claiming the Messiah will be 'cut off' or killed cannot refer to Jesus. The prophecy is either about someone else or the biblical text has been corrupted (tahrif).
Islamic Doctrine (General)
The Bible is Corrupt and the Crucifixion Never Happened
The Islamic view holds that the Bible, including Daniel, has been textually corrupted (tahrif) and is therefore unreliable. More fundamentally, Islam explicitly denies the central event of the prophecy's fulfillment: the crucifixion of the Messiah. The Qur'an (Sura 4:157-158) states that Jesus (Isa) was not killed or crucified but was raised to Allah. Therefore, Daniel 9:26 cannot be a prophecy about Jesus' death, as that event is considered a historical falsehood.
Bart Ehrman
Daniel is a 2nd Century Prophecy-After-the-Fact about Onias III
"The 'anointed one' who is 'cut off' in 9:26 is the Jewish high priest Onias III, who was deposed from office and then assassinated in 170 BCE."
Bart Ehrman, representing a common view in critical scholarship, argues that the book of Daniel was not written in the 6th century BCE but in the 2nd century BCE during the Maccabean revolt. In this view, the prophecy is not a prediction but a history written as prophecy (vaticinium ex eventu). The 'anointed one' who is 'cut off' is identified as the historical High Priest Onias III, who was assassinated around 170 BCE.