The Book of Daniel is carefully structured in a _double chiasm_ to highlight key prophecies and events, with a focus on God's sovereignty and His control over human history. Beginning with the historical prologue in Chapter 1, the book moves through various prophecies about the rise and fall of empires, the trials of God’s faithful, and visions of the future. Central to the narrative is the prophecy of the Messiah's coming, His death, and the ultimate restoration of Jerusalem (The Chiasms of Daniel chapters 8 & 9). # Chiastic Overview Of Daniel >[!info]- [What is a chiasm?](https://www.gotquestions.org/chiasm-chiastic.html) >A chiasm (also called a chiasmus) is a literary device in which a sequence of ideas is presented and then repeated _in reverse order_. The result is a “mirror” effect as the ideas are “reflected” back in a passage. Each idea is connected to its “reflection” by a repeated word, often in a related form. The term _chiasm_ comes from the Greek letter _chi_, which looks like our letter _X_. Chiastic pattern is also called “ring structure.” > >The structure of a chiasm is usually expressed through a series of letters, each letter representing a new idea. For example, the structure ABBA refers to two ideas (A and B) repeated in reverse order (B and A). Often, a chiasm includes another idea in the middle of the repetition: ABXBA. In this structure, the two ideas (A and B) are repeated in reverse order, but a third idea is inserted before the repetition (X). By virtue of its position, the insertion is emphasized. > >Some chiasms are quite simple. The common saying “When the going gets tough, the tough get going” is chiastic. The words _going_ and _tough_ are repeated, in reverse order, in the second half of the sentence. The structure is ABBA. Another example of a chiasm, also with the ABBA structure, is Benjamin Franklin’s axiom “By failing to prepare, you are preparing to fail.” Other chiasms are more complex, even spanning entire poems. > >Many passages in the Bible exhibit chiastic structure. For example, Jesus’ words in [Mark 2:27](https://www.bibleref.com/Mark/2/Mark-2-27.html) are in the form of a chiasm: “The Sabbath was made for man, not man for the Sabbath.” Using the ABBA form, the words _Sabbath_ and _man_ are repeated in reverse order. [Matthew 23:12](https://www.bibleref.com/Matthew/23/Matthew-23-12.html) is another example. In many Biblical Hebrew narratives, important information is often placed at the center of the passage. This heart of the passage can act as a focal or turning point for the narrative. In most Biblical style and structure guides, this turning or focal point is often described in terms of a chiastic (ABC DD' A’B’C') or concentric (ABC D A’B’C') literary structure. Jerome Walsh describes these symmetrical patterns this way: >> The turning point regularly, though not always, is found in the central subunit(s). These are generally, therefore, the most important part of the whole structure (though often not the longest). The importance of the center is more marked in concentric narrative than in chiastic., although here too the central pair of subunits may receive greater emphasis than others and will frequently encompass the actions of which the plot turns." (Walsh, Style and Structure in Biblical Hebrew Narrative, p. 13) > >A longer chiasm is found in [Joel 3:17–21](https://www.bibleref.com/Joel/3/Joel-3-17.html). This one has seven parts, diagrammed this way: ABCXCBA. Here is the passage: > >> [!Bible] > >“‘Then you will know that I, the Lord your God, > >    dwell in Zion, my holy hill. > > Jerusalem will be holy; > >    never again will foreigners invade her. > > In that day the mountains will drip new wine, > >    and the hills will flow with milk; > >    all the ravines of Judah will run with water. > > A fountain will flow out of the Lord’s house > >    and will water the valley of acacias. > > But Egypt will be desolate, > >    Edom a desert waste, > > because of violence done to the people of Judah, > >    in whose land they shed innocent blood. > > Judah will be inhabited forever > >    and Jerusalem through all generations. > > Shall I leave their innocent blood unavenged? > >    No, I will not.’ > > The Lord dwells in Zion!” > The ideas presented in this prophecy follow this arrangement: > A - God dwells in Zion (verse 17a) B - Jerusalem is holy (verse 17b) C - Foreign invaders are banished (verse 17c) X - The blessings of the Kingdom (verse 18) C - Foreign enemies are destroyed (verse 19) B - Jerusalem and Judah are preserved (verses 20–21a) A - God dwells in Zion (verse 21b) > Other passages that provide examples of chiasms include [Ecclesiastes 11:3—12:2](https://www.bibleref.com/Ecclesiastes/11/Ecclesiastes-chapter-11.html); [Genesis 6—9](https://www.bibleref.com/Genesis/6/Genesis-chapter-6.html); [Amos 5:4–6a](https://www.bibleref.com/Amos/5/Amos-5-4.html); [Isaiah 1:21–26](https://www.bibleref.com/Isaiah/1/Isaiah-1-21.html); and [Joshua 1:5–9](https://www.bibleref.com/Joshua/1/Joshua-1-5.html). Chiastic patterns in the Bible are just one more example of the richness and complexity of God’s inspired Word. - **A1** (Ch 1) [Hebrew]: → Historical Prologue - **B1** (Ch 2) [Aramaic]: → Prophecy of Four Kingdoms (*Image*) - **C1** (Ch 3) [Aramaic]: → Trial of God's faithful (*Fiery Furnace*) - **D1** (Ch 4) [Aramaic]: → Prophecy to Pagan King (*repentant*) - **E1** (4:25) [Aramaic]: → **God gives & rules in the kingdom of men** - **D2** (Ch 5) [Aramaic]: → Prophecy to Pagan King (*unrepentant*) - **C2** (Ch 6) [Aramaic]: → Trial of God's Faithful (*Lions Den*) - **B2** (Ch 7) [Aramaic]: → **Prophecy of Four Kingdoms** (*Beasts*) - **B3** (Ch 8) [Hebrew]: → **Prophecy of Four Kingdoms** (*Fierce King*) - **C1** (9:1-24) [Hebrew]: → Daniel prays for deliverance of his people - **D1** (9:25) [Hebrew]: → Decree - Jerusalem & temple rebuilt (*7 Weeks*) - **E** (9:26a) [Hebrew]: → **Messiah 'cut off** (*After 69 Weeks*) - **D2** (9:26b) [Hebrew]: → Decree - Jerusalem & temple destroyed (*After 70 Weeks*) - **C2** (Ch 10) [Hebrew]: → Daniel prays and fasts for God's people - **B4** (Ch 11) [Hebrew]: → Prophecies of kingdoms (*Overview*) - **A2** (Ch 12) [Hebrew]: → Historical Epilogue # Daniel 9 Overview Daniel, in his introduction to chapter 9, places the most important information of the passage at its center. >[!Bible] [Daniel 9:1-3](https://www.bible.com/bible/100/DAN.9.1-3) > In the first year of Darius the son of Ahasuerus, from the seed of the Medes, who was made king over the kingdom of the Chaldeans— 2 in the first year of his reign, I, Daniel, discerned in the books the number of the years concerning which >- *the word of Yahweh came to Jeremiah the prophet* > > for the fulfillment of the laying waste of Jerusalem, namely, seventy years. 3 So I gave my face to the Lord God to seek Him by prayer and supplications, with fasting, sackcloth, and ashes.  This "word" was the basis for Daniel's understanding that the end of the 70 years of captivity was near. ## Chiastic Structures ### Parallel and Chiastic Structure of Daniel 9:24 The passage [Daniel 9:24](https://www.bible.com/bible/100/DAN.9.24) is paralleled in focus. Both have something to do with the same measure of time: 70 weeks. - **A1** (24a) _[2 words]_ _al-‘ammekā_: → Concerning your people ⇄ (Contrasting **A2**) - **B1** (24b) _[2 words]_ _lekallē’ happesha‘_: → To finish the transgression ⇄ (Resolved by **B2**) - **C1** (24b) _[2 words]_ _uleḥatōm haṭṭā’ōṯ_: → To seal [htm] sins ⇄ (Fulfilled by **C2**) - **D1** (24b) _[2 words]_ _uleḵappēr ‘āwōn_: → To atone for iniquity ⇄ (Completed by **D2**) - **D2** (24c) _[3 words]_ _welimšaḥ qōḏeš qodāšîm_: → To anoint the holy of holies ⇄ (Corresponding to **D1**) - **C2** (24c) _[3 words]_ _welaḥtōm ḥāzôn wenāḇî’_: → To seal [ḥtm] both vision and prophet ⇄ (Corresponding to **C1**) - **B2** (24c) _[3 words]_ _lehābî’ ṣeḏeq ‘ôlāmîm_: → To bring in everlasting righteousness ⇄ (Completing **B1**) - **A2** (24a) _[3 words]_ _we‘al ‘îr qodshekā_: → Concerning your holy city ⇄ (Contrasting **A1**) Here it is arranged in a table format to highlight the parallel. 1. **A1/A2**: Two subjects are the center of the prophecy 2. **B1/B2**:The transgression is finished or "closed," and there follows an everlasting righteousness. 3. **C1/C2**: The same Hebrew root [ḥtm] is used in both cases ([2856](https://biblehub.com/interlinear/daniel/9-24.htm)). Just as sins are sealed, bringing forgiveness and completion, prophecies are sealed, signifying their fulfillment. This passage uses wordplay to connect the end of sin with the completion of prophecy. 4. **D1/D2**: This combination of atonement (_kpr_), anointing (_mšḥ_), and holy of holies (_qōḏeš qodāšîm_) is found only in [Exodus 29:36-37](https://www.bible.com/bible/100/EXO.29.36-37) | **Annointed One** | **Transliteration** | **Word ** | ←→ | **Jerusalem** | **Transliteration** | **Words** | | --------------------------- | -------------------- | --------- | ------- | ------------------------------------- | ------------------------ | --------- | | Concerning your people | _al-‘ammekā_ | 2 | A1 ⇄ A2 | Concerning your holy city | _we‘al ‘îr qodshekā_ | 3 | | To finish the transgression | _lekallē’ happesha‘_ | 2 | B1 ⇄ B2 | To bring in everlasting righteousness | _lehābî’ ṣeḏeq ‘ôlāmîm_ | 3 | | To seal (htm) sins | _uleḥatōm haṭṭā’ōṯ_ | 2 | C1 ⇄ C2 | To seal both vision and prophet | _welaḥtōm ḥāzôn wenāḇî’_ | 3 | | To atone for iniquity | _uleḵappēr ‘āwōn_ | 2 | D1 ⇄ D2 | To anoint holy of holies | _welimšaḥ qōḏeš qodāšîm_ | 3 | This parallel structure has revealed that “Your people” **(Israel)** and “your holy city” **(Jerusalem)** are the dual focus of the 70 weeks prophecy. The first group are each *two-word* Hebrew phrases. The second group are all *three-word* phrases. ### The Cause-Affect Chiastic Structure of Daniel 9:25–27 Like verse 24, the narrative of Daniel 9:25–27 follows a **paralleled pattern**. This structure reveals cause and effect that the people have with the city | **A: JERUSALEM** | **B: Anointed One** | | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | -------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | _v.25 “…from the issuing of a decree to restore and rebuild **Jerusalem**” | _v.25 “until **anointed one** the Prince... | | _v.25 there will be seven weeks... | _v.25 and sixty-two weeks;” | | _v.25 “it will be **built again**, with plaza and moat, even in times of distress.” | _v.26 “Then after the sixty-two weeks the **anointed one** will be cut off and have nothing,” | | _v.26 “and the people of the prince who is to come will destroy the **city** and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined.” | _v.27 “And **he** will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering;” | | _v.27 “and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.” | | Verse 25 sets the stage by pairing the rebuilding of **Jerusalem** with the coming of the **anointed one**. This implies intent: **the city was rebuilt for the sake of receiving the anointed one**. Then in verse 26, we find that the **Messiah is cut off** and immediately afterward, the prophecy speaks of the **destruction of the city and sanctuary**. The proximity of these two statements points to **causality**: the **city is destroyed because it rejected the anointed one**. Jesus confirms this interpretation in [Luke 19:44](https://www.bible.com/bible/100/LUK.19.44), where He weeps over Jerusalem, saying, _“They will not leave one stone on another, because you did not recognize the time of God’s coming to you.”_ There is also a **Chiastic** structure of **Construction** and **Destruction** in Daniel 9:25–27, the chiastic structure continues the cause-and-effect relationship between the restoration of Jerusalem, the coming of the Messiah, and the eventual destruction of the city. - **A1** (25a) [Construction] _“From the issuing of a decree to restore and rebuild Jerusalem…”_ - **B1** (25b) [Messiah the Prince] _“Until anointed one the Prince…”_ - **C1** (25c) [Construction] _“It will be built again, with plaza and moat, even in times of distress.”_ - **D** (26a) [Messiah cut off] _“Then after the sixty-two weeks the anointed one will be cut off and have nothing.”_ - **C2** (26b) [Destruction] _“And the people of the prince who is to come will destroy the city and the sanctuary.”_ - **B2** (27a) – [Covenant for one week] _“And he will make a firm covenant with the many for one week…”_ - **A2** (27b) [Destruction] _“…on the wing of abominations will come one who makes desolate…”_ The passage begins with a decree is issued to rebuild Jerusalem, signifying the preparation of the city for the anointed one. But Jerusalem will face desolation for the rejection of the anointed one. The arrival of "anointed one the Prince*" is followed by the **effect** of a covenant being made for one week. The rebuilding of Jerusalem in times of distress shows the city’s attempt to prepare for the coming of the anointed one. However the anointed one’s death, at the center of the prophecy, is the pivotal event that sets everything into motion. Confirmed in the middle of the week when sacrifices cease, it becomes both the cause and the consequence of the city's fate. His death leads to the destruction of Jerusalem, the cessation of sacrifices, and the establishment of a new covenant.