9:1KJV In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;
B:E Project In the first year that Darius the Mede - son of Ahasuerus - ruled over the Babylonian kingdom...
Context: This sets the scene shortly after Babylon fell to the Medo-Persian forces (as narrated in chapter 5), with Darius now installed as ruler.
Meaning: The precise dating anchors this chapter historically, right at the transition of power Daniel had actually witnessed - reinforcing that these aren't vague, timeless sayings but rooted in real events.
Lesson: God works through real history, real dates, real regime changes - not in some separate spiritual bubble away from your actual life and its actual timeline. Whatever is unfolding around you right now is exactly where meaning can be found.
See Also: Daniel 5:31 - Darius the Mede's earlier introduction as the successor to Belshazzar's fallen kingdom.
9:2KJV In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
B:E Project In that same first year, I, Daniel, was studying the writings of the prophet Jeremiah and worked out that the desolation of Jerusalem was meant to last seventy years.
Context: Daniel has been reading Jeremiah's prophecies (Jeremiah 25:11-12; 29:10) and realises the seventy years of exile predicted there are close to being up.
Meaning: This is a striking model of engaging seriously with scripture - Daniel doesn't just have visions, he studies written texts carefully and does the maths, treating them as reliable and worth acting on.
Lesson: Take the time to actually study what's been written and passed down, rather than relying only on feelings or fresh revelations. Careful study, done honestly, can change how you live right now.
See Also: Jeremiah 25:11-12 and 29:10 - the specific prophecies Daniel is reading and calculating from.
9:3KJV And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
B:E Project So I turned my full attention to the Lord God, seeking him earnestly through prayer and pleading, fasting, and wearing sackcloth and sitting in ashes.
Context: Realising the exile's end is near, Daniel doesn't simply wait passively - he responds with intense, deliberate prayer and traditional mourning practices.
Meaning: Sackcloth and ashes were the ancient world's way of physically expressing humility and grief - Daniel backs up his realisation with real, costly action, not just private thought.
Lesson: When you realise something important, let your whole self respond - not just your thoughts. Sometimes real change starts with deliberately setting aside comfort to focus fully on what matters.
See Also: Jonah 3:5-6 - Nineveh's king similarly responds to a prophetic warning with sackcloth and fasting.
9:4KJV And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;
B:E Project I prayed to the LORD my God and confessed openly, saying, 'Lord, you are great and awe-inspiring, faithful to your covenant and merciful to those who love you and keep your commands.'
Context: This opens Daniel's long prayer of confession - one of the most significant prayers in the Old Testament - beginning by acknowledging who God is before confessing wrongdoing.
Meaning: Daniel starts not with the problem but with a clear-eyed statement of God's character - faithful, merciful - which gives him the confidence to bring honest confession in the first place.
Lesson: Before you try to fix what's broken in you, first get honest about who you're bringing it to. I am not looking to punish you for coming clean - I am faithful, and that faithfulness is exactly what makes honesty safe.
See Also: Nehemiah 1:5 - Nehemiah's prayer opens in almost identical language, showing this as a shared pattern of exile-era confession.
9:5KJV We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:
B:E Project 'We have sinned, done wrong, acted wickedly, and rebelled - turning away from your commands and your rulings.'
Context: Daniel begins listing the nation's failures in blunt, unflinching terms, speaking as part of the collective 'we' rather than distancing himself from his people's guilt.
Meaning: Notably, Daniel - one of the most consistently faithful figures in the whole Bible - includes himself in this confession, modelling solidarity rather than self-righteous separation from his community's failures.
Lesson: You don't have to be personally guilty of every wrong to still stand in honest solidarity with the people and communities you belong to. That kind of humility, owning 'we' rather than pointing at 'they,' is where real healing starts.
See Also: Nehemiah 1:6-7 - Nehemiah's confession uses nearly identical language and the same collective 'we have sinned.'
9:6KJV Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.
B:E Project 'We haven't listened to your servants the prophets, who spoke in your name to our kings, our leaders, our ancestors, and all the people of the land.'
Context: Daniel specifically names the ignored warnings of the prophets sent throughout Israel's history as a key part of the nation's guilt.
Meaning: The tragedy highlighted here isn't a lack of warning - it's that clear warnings were given repeatedly and simply ignored, a pattern of avoidable failure rather than an ambush.
Lesson: When wise counsel keeps being offered to you and keeps being ignored, that's a pattern worth noticing in yourself before it costs you. Listening early is far kinder to your future self than confession later.
See Also: 2 Chronicles 36:15-16 - describes exactly this pattern of God sending prophets repeatedly while the people mocked and ignored them.
9:7KJV O LORD, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.
B:E Project 'Lord, you are righteous, but we are covered in shame - as we are today - the people of Judah, everyone in Jerusalem, and all Israel, near and far, in every country you've scattered us to, because of our unfaithfulness to you.'
Context: Daniel draws the contrast between God's righteousness and the nation's shame, acknowledging that the exile itself is the visible, lived-out evidence of that shame.
Meaning: There's no attempt to minimise or spin the consequences - the scattering of the people across many lands is named honestly as a direct result of unfaithfulness, not bad luck.
Lesson: Owning the real consequences of wrong choices, without excuses or blame-shifting, is uncomfortable but it's also the doorway to genuine change. I'd rather have your honest shame than your polished excuses.
See Also: Leviticus 26:33 - part of the covenant warning that unfaithfulness would lead to scattering among the nations, now being fulfilled.
9:8KJV O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.
B:E Project 'Lord, shame belongs to us - to our kings, our leaders, our ancestors - because we have sinned against you.'
Context: Daniel repeats and reinforces the confession, spreading the responsibility across every level of leadership and history, not just the ordinary people.
Meaning: The repetition isn't padding - it's emphasis, making sure no group (kings, princes, ancestors) is left out of honest accountability.
Lesson: Real accountability doesn't let leadership off the hook while blaming ordinary people, or the other way round. Everyone's part matters, and I welcome honesty from every level, not just from those with the least power.
See Also: Jeremiah 44:17 - the people's earlier stubborn refusal to accept this same accountability, showing what Daniel's honesty is correcting.
9:9KJV To the Lord our God belong mercies and forgivenesses, though we have rebelled against him;
B:E Project 'Mercy and forgiveness belong to the Lord our God, even though we have rebelled against him.'
Context: A crucial turning point in the prayer - after cataloguing the nation's guilt, Daniel now turns to God's character of mercy as the basis for hope.
Meaning: The juxtaposition is deliberate: rebellion is real, but so is mercy, and mercy doesn't depend on the rebellion being small - it exists precisely for situations exactly like this.
Lesson: Whatever you've done wrong, however long the list, mercy isn't cancelled out by the size of the failure. I don't ration forgiveness by how bad the mistake was - it's freely offered to anyone honest enough to ask.
See Also: Psalm 130:4 - 'there is forgiveness with thee, that thou mayest be feared,' the same pairing of honest guilt with confident hope in mercy.
9:10KJV Neither have we obeyed the voice of the LORD our God, to walk in his laws, which he set before us by his servants the prophets.
B:E Project 'We haven't obeyed the voice of the LORD our God, following the laws he laid out for us through his servants the prophets.'
Context: Daniel restates the core failure - disobedience to God's law as delivered by the prophets - as the root cause behind everything else confessed.
Meaning: This zeroes in on obedience specifically, distinguishing between merely knowing what's right and actually doing it - the nation's problem wasn't ignorance but disobedience.
Lesson: Knowing the right thing and doing the right thing are two different achievements. Don't confuse understanding good advice with actually living by it - that gap is where most real trouble grows.
See Also: James 1:22 - 'be ye doers of the word, and not hearers only,' the New Testament version of this exact same warning.
9:11KJV Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.
B:E Project 'All Israel has broken your law, turning away, refusing to listen to your voice - so the curse written in the law of Moses has been poured out on us, because we sinned against him.'
Context: Daniel identifies the exile as the fulfilment of specific covenant curses laid out centuries earlier in the law of Moses for persistent disobedience.
Meaning: This shows the exile wasn't random misfortune but the outworking of consequences that had been clearly spelled out in advance - the nation reaped what the covenant had warned it would.
Lesson: Consequences that were clearly explained in advance aren't cruel when they arrive - they're the natural result of ignored warnings. I want you to see cause and effect clearly, not as punishment out of nowhere, but as the honest shape of choices.
See Also: Deuteronomy 28:15,64 - the original covenant curses, including scattering among the nations, that Daniel recognises being fulfilled.
9:12KJV And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
B:E Project 'He has carried out exactly what he said he would do against us and our rulers, by bringing a great disaster on us - nothing like what has happened to Jerusalem has ever happened anywhere under heaven.'
Context: Daniel acknowledges the severity of Jerusalem's destruction as matching, in scale, the seriousness of the warnings that preceded it.
Meaning: There's a kind of grim consistency being honoured here - God's word, whether promise or warning, proves reliable, which is actually part of what makes his mercy trustworthy too.
Lesson: If you can trust that warnings prove true, you can also trust that promises prove true - they come from the same reliable source. Consistency is the very thing that makes hope, not just fear, reasonable.
See Also: Lamentations 1:12 - mourns this same unmatched severity of Jerusalem's destruction.
9:13KJV As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the LORD our God, that we might turn from our iniquities, and understand thy truth.
B:E Project 'Just as it's written in the law of Moses, all this disaster has come on us - yet we still haven't tried to soften the LORD our God's anger by turning from our sins and paying attention to your truth.'
Context: Even after the disaster struck, Daniel notes the people's continued failure to genuinely repent and turn back - the punishment alone didn't produce change.
Meaning: This is a sharp insight into human nature - even suffering the consequences doesn't automatically produce repentance; something more deliberate is needed, which is exactly what Daniel is modelling right now through this very prayer.
Lesson: Pain alone rarely teaches the lesson it's meant to - only a deliberate choice to turn and pay attention actually does. Don't wait for suffering to change you automatically; choose the turning yourself.
See Also: Amos 4:6-11 - lists repeated disasters that still failed to bring the people back to God, the exact pattern Daniel names here.
9:14KJV Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.
B:E Project 'So the LORD kept the disaster ready and brought it on us, because the LORD our God is righteous in everything he does - yet we did not obey his voice.'
Context: Daniel affirms that God's judgement, however painful, was righteous and just, not arbitrary or excessive.
Meaning: This holds two things together without contradiction: real love from God and real justice that doesn't simply ignore ongoing wrongdoing - accountability and care are not opposites.
Lesson: Real love doesn't mean pretending consequences don't matter. I care about you enough to let truth catch up with you, because protecting you from every consequence would only protect the thing that's hurting you.
See Also: Romans 3:26 - God is described as both 'just' and the one who justifies, holding justice and mercy together, as Daniel does here.
9:15KJV And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly.
B:E Project 'Now, Lord our God, you who brought your people out of Egypt with a mighty hand and made yourself a name that still stands today - we have sinned, we have done wrong.'
Context: Daniel recalls the exodus - God's greatest past act of rescue - as the basis for believing he can act again now.
Meaning: Remembering past faithfulness becomes fuel for present hope; Daniel isn't inventing confidence from nothing, he's grounding it in a track record.
Lesson: When you need hope for what's ahead, look back honestly at what's already carried you through before. A track record of past faithfulness - yours or someone else's - is solid ground to stand on now.
See Also: Exodus 14:30-31 - the original exodus event Daniel is recalling as evidence of God's power to rescue.
9:16KJV O LORD, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.
B:E Project 'Lord, in keeping with all your righteous acts, please turn your anger and fury away from your city Jerusalem, your holy mountain - because our sins and our ancestors' wrongs have made Jerusalem and your people an object of scorn to everyone around us.'
Context: Daniel now moves from confession to direct petition, specifically asking for Jerusalem's restoration and an end to the shame it carries among surrounding nations.
Meaning: The concern here is bigger than personal comfort - Daniel cares about the reputation and standing of his whole community, wanting their suffering and shame to end for everyone's sake.
Lesson: Real prayer, real concern, reaches beyond your own situation to the wellbeing of your whole community. Ask boldly not just for yourself but for the people and places you belong to.
See Also: Psalm 79:4 - laments Israel becoming 'a reproach to our neighbours,' the same shame Daniel is praying to see lifted.
9:17KJV Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake.
B:E Project 'So now, our God, hear your servant's prayer and pleading, and for your own sake, let your face shine again on your desolate sanctuary.'
Context: Daniel specifically asks God to restore favour towards the ruined Jerusalem temple, appealing to God's own honour rather than the people's merit.
Meaning: 'For the Lord's sake' is telling - Daniel isn't arguing the people deserve rescue; he's appealing to God's own character and reputation as the reason to act.
Lesson: When you're asking for help, you don't need to prove you deserve it. Appeal instead to the character of the one you're asking - I help because of who I am, not because you've earned it.
See Also: Numbers 6:25 - the priestly blessing asking the Lord to 'make his face shine upon thee,' the same image Daniel is invoking here.
9:18KJV O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.
B:E Project 'My God, listen carefully and hear; open your eyes and see our ruins, and the city that bears your name - because we're not bringing you our requests based on our own righteousness, but because of your great mercy.'
Context: Daniel continues pleading, explicitly rejecting any claim to deserve God's help and grounding the whole request purely in mercy.
Meaning: This is one of the clearest statements in the Old Testament that approaching God isn't about earning it - it's a posture available through humility and honest need, not achievement.
Lesson: You never need a perfect record to ask for help - you only need honesty about your need and trust in the goodness of the one you're asking. That door is always open, regardless of what you bring to it.
See Also: Titus 3:5 - 'not by works of righteousness which we have done, but according to his mercy he saved us,' the New Testament echo of this exact principle.
9:19KJV O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
B:E Project 'Lord, hear! Lord, forgive! Lord, listen and act! For your own sake, my God, don't delay - because your city and your people bear your name.'
Context: The prayer reaches its emotional peak - short, urgent, repeated imperatives, showing Daniel's intensity and directness.
Meaning: The staccato repetition ('hear... forgive... hearken and do') shows prayer doesn't need to be polished or formal to be genuine - raw urgency is itself a legitimate and powerful form of honesty before God.
Lesson: You don't need eloquent words when you come to me with something urgent - short, honest, repeated pleading is more than enough. I'm not grading your prayers on style.
See Also: Psalm 130:1-2 - 'out of the depths have I cried unto thee... let thine ears be attentive,' the same raw urgency in prayer.
9:20KJV And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;
B:E Project While I was still speaking, praying, and confessing my sin and the sin of my people Israel, and presenting my request before the LORD my God about his holy mountain...
Context: This transitional verse marks the moment the prayer is interrupted by a heavenly response - showing the answer arrives even mid-prayer.
Meaning: The timing matters - the response comes not after Daniel finishes, but while he is still speaking, suggesting the prayer was being heard in real time, not just processed afterwards.
Lesson: You don't have to finish a perfect prayer before I start responding. Sometimes help is already on its way while you're still in the middle of asking.
See Also: Isaiah 65:24 - 'before they call, I will answer; and while they are yet speaking, I will hear,' the same principle of an immediate, in-progress response.
9:21KJV Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
B:E Project While I was still speaking in prayer, the man Gabriel, whom I had seen in the earlier vision, came flying swiftly to me and touched me around the time of the evening offering.
Context: Gabriel, previously introduced in chapter 8, reappears here in direct, urgent response to Daniel's prayer.
Meaning: The swiftness of Gabriel's arrival dramatises just how promptly the prayer is answered - 'caused to fly swiftly' is unusual, emphatic language showing real urgency in the response.
Lesson: When you reach out honestly, don't assume you're being ignored just because you can't see the response yet. Answers can be moving towards you faster than you realise.
See Also: Daniel 8:16 - Gabriel's earlier introduction in the vision of the ram and goat.
9:22KJV And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
B:E Project He explained things to me and said, 'Daniel, I have come now to give you wisdom and understanding.'
Context: Gabriel states his purpose plainly - he's here specifically to help Daniel grasp what's coming, not to punish or rebuke him.
Meaning: The tone is entirely supportive - Gabriel's role is to equip, not condemn, showing that genuine spiritual insight is offered as a gift to those who seek it honestly.
Lesson: When you're honestly seeking to understand something difficult, help tends to arrive in the form of clarity, not criticism. I want you equipped to understand, not shamed for not knowing yet.
See Also: James 1:5 - 'if any of you lack wisdom, let him ask of God... and it shall be given him,' the same offer of wisdom freely given to honest seekers.
9:23KJV At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.
B:E Project 'The moment you began praying, an answer was given, and I have come to tell you - because you are highly valued. So think carefully about the message and understand the vision.'
Context: Gabriel reveals that the answer was dispatched the instant Daniel began praying, before the prayer was even finished, and affirms Daniel's deep worth to God.
Meaning: 'Greatly beloved' is a striking personal affirmation - the prophecy that follows isn't just abstract information, it's given to someone specifically cherished, framing the relationship behind the revelation.
Lesson: You are deeply valued, not because of your achievements, but simply because of who you are to me. That's the starting point for anything else I want to show you about your life.
See Also: Daniel 10:11,19 - Daniel is called 'greatly beloved' twice more, showing this as a consistent, repeated description of him.
9:24KJV Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
B:E Project 'Seventy sets of seven are decreed for your people and your holy city - to bring rebellion to an end, to put a stop to sin, to make things right for wrongdoing, to bring in everlasting righteousness, to set a seal on vision and prophecy, and to anoint the most holy place.'
Context: This begins the famous 'seventy weeks' (literally 'seventy sevens') prophecy - a symbolic, structured timeframe describing a great arc of purpose reaching towards a decisive resolution for Israel.
Meaning: 'Weeks' here means sets of seven years, not seven days, giving 490 years total - and the six goals listed (ending sin, everlasting righteousness, anointing the Most Holy) are understood by Christian readers as ultimately pointing towards the work accomplished through Jesus, though the timeframe itself concerns Israel's history leading up to and just past that point.
Lesson: There's a bigger arc to history than any one crisis you're living through - a purposeful direction towards putting things right, not just an endless cycle of trouble. Let that shape how you carry today's difficulties.
See Also: Leviticus 25:8 - the Jubilee cycle of 'seven times seven' years, the same structural number underlying this prophecy's units of time.
9:25KJV Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
B:E Project 'Know this and understand it: from the order to rebuild Jerusalem until an anointed ruler comes will be seven sets of seven, plus sixty-two sets of seven; the city will be rebuilt, streets and walls, but in troubled times.'
Context: This lays out the first phase of the seventy weeks - 69 'weeks' (7+62=69x7=483 years) from a decree to rebuild Jerusalem until the appearance of 'Messiah the Prince.'
Meaning: 'Messiah' simply means 'anointed one' - this verse gives a specific, calculable time window pointing towards the coming of an anointed leader, which Christians understand as pointing towards Jesus, while the note about 'troubled times' acknowledges the genuinely difficult history of Jerusalem's actual post-exilic rebuilding.
Lesson: Big, meaningful arrivals in life are often preceded by long stretches of ordinary, difficult rebuilding work. Don't despise the 'troublous times' - they're often exactly what precedes something significant.
See Also: Ezra 1:1-4 - a candidate for the 'commandment to restore and build Jerusalem' this timeline is measured from, or Nehemiah 2:1-8 for another proposed starting decree.
9:26KJV And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
B:E Project 'After the sixty-two sets of seven, an anointed one will be cut off and have nothing - and the people of a coming ruler will destroy the city and the sanctuary; the end will come like a flood, and desolation is decreed right up until the war's end.'
Context: This describes a coming violent event - 'Messiah cut off' - followed by another destruction of Jerusalem and its temple, historically fulfilled in the Roman destruction of Jerusalem in AD 70.
Meaning: 'Cut off' and 'not for himself' suggest a death that isn't for his own sake but benefits others - language Christians read as anticipating Jesus's death - while the destruction that follows matches the real, later devastation of Jerusalem by Roman forces after the crucifixion generation.
Lesson: Sometimes the most meaningful sacrifice looks, on the surface, like a devastating loss. Don't judge the value of a costly act only by how painful it looks in the moment - some losses turn out to be gifts to everyone else.
See Also: Isaiah 53:8 - 'he was cut off out of the land of the living,' the same 'cut off' language applied to the suffering servant.
9:27KJV And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
B:E Project 'He will confirm a firm agreement with many for one final set of seven; but halfway through it he will bring sacrifices and offerings to a stop, and on a wing of the temple he will set up something utterly desolating and detestable, until the end that's been decided is poured out on the one who devastates it.'
Context: This closes the seventy weeks prophecy with a final, disputed 'week' involving a broken covenant and desecration - historically applied variously to Antiochus IV's temple desecration, the events of AD 70, or, by many Christian interpreters, a future end-times figure.
Meaning: The 'abomination of desolation' language here is directly picked up by Jesus in the Gospels, applying Daniel's pattern of sacred desecration to a crisis still ahead in his own listeners' future, showing this text's meaning stretches across more than one historical fulfilment.
Lesson: Some patterns repeat throughout history rather than happening only once - watchfulness matters precisely because you can't always predict exactly when or how a familiar danger will show up again. Stay alert without becoming anxious.
See Also: Matthew 24:15 - Jesus explicitly quotes 'the abomination of desolation, spoken of by Daniel the prophet,' directly connecting his own end-times teaching to this very verse.