[597] Ewald, p. 278. The first part (vv. 4-14) is mainly occupied with confessions and acknowledgment of God's justice; the last part (vv. 15-19) with entreaty for pardon: confessio (vv. 4-14); consolatio (vv. 15-19) (Melancthon).

[598] Besides the parallels which follow, it has phrases from Exod. xx. 6; Deut. vii. 21, x. 17; Jer. vii. 19; Psalm xliv. 16, cxxx. 4; 2 Chron. xxxvi. 15, 16. Mr. Deane (Bishop Ellicott's Commentary, p. 407) thus exhibits the details of special resemblances:—

Dan. ix.Ezra ix.Neh. ix.Baruch.
Verse.Verse.Verse.
4732—
5733, 34i. 11
6732, 33—
76, 732, 33i. 15-17
86, 733—
9—17—
13——ii. 7
141533—
15—10ii. 11
18——ii. 19
19——ii. 15

[599] ix. 13 (Heb.). Comp. Exod. xxxii. 13; 1 Sam. xiii. 12; 1 Kings xiii. 6, etc.

[600] Comp. Jer. xxxii. 17-23; Isa. lxiii. 11-16.

[601] ix. 21. LXX., τάχει φερόμενος; Theodot., πετόμενος; Vulg., cito volans; A.V. and R.V., "being made to fly swiftly"; R.V. marg., "being sore wearied"; A.V. marg., "with weariness"; Von Lengerke, "being caused to hasten with haste." The verb elsewhere always connotes weariness. If that be the meaning here, it must refer to Daniel. If it here means "flying," it is the only passage in the Old Testament where angels fly; but see Isa. vi. 2; Psalm civ. 4, etc. The wings of angels are first mentioned in the Book of Enoch, lxi.; but see Rev. xiv. 6—cherubim and seraphim have wings.

[602] In the time of the historic Daniel, as in the brief three and a half years of Antiochus, the tamîd had ceased.

[603] ix. 23. Heb., eesh hamudôth; Vulg., vir desideriorum, "a man of desires"; Theodot., ἀνὴρ ἐπιθυμιῶν. Comp. x. 11, 19, and Jer. xxxi. 20, where "a pleasant child" is "a son of caresses"; and the "amor et deliciæ generis humani" applied to Titus; and the names David, Jedidiah, "beloved of Jehovah." The LXX. render the word ἐλεεινός, "an object of pity."

[604] Daniel used Shabuîm for weeks, not Shabuôth.

[605] In ver. 24 the Q'rî and Kethîbh vary, as do also the versions.