The verse highlights that the "anointed one" (Messiah) will be "cut off," meaning violently killed, not for any wrongdoing of his own, but for the sins of others. This immediate aftermath isn't about immediate peace, but the destruction of the city and sanctuary by the Roman legions, foreshadowing a period of war and decreed desolation.
And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed.
English Standard Version (ESV)
This prophecy shifts abruptly from the coming of the Anointed One to the destruction of the city and sanctuary. After the sixty-nine weeks are fulfilled, the Messiah will be "cut off" (killed), but this death is not for himself but for others. Immediately following this, the people of a future prince will destroy Jerusalem and its temple, bringing about a devastating war and decreed desolations.
This verse speaks of the 'anointed one' being 'cut off.' But what does that mean, and who is this 'prince' whose people bring destruction?
Daniel 9:26 foretells a pivotal moment: the 'anointed one' (Messiah) will be 'cut off.' This phrase, in the original language, suggests a violent death, a severance from life. It's not a natural end but a premature, often public, and sometimes judicial, removal.
Crucially, the verse states this happens 'but not for himself.' This points to the sacrificial nature of the Messiah's death. He doesn't die for his own transgressions but for others. This contrasts sharply with earthly rulers who are cut off for their own failures or crimes.
The prophecy then pivots to the 'people of the prince who is to come,' who will destroy the city and sanctuary. This refers to a future ruler and his forces, distinct from the Messiah, who will bring devastating judgment. The 'people' are often identified as the Roman army, and the 'prince' as Titus, the Roman general who led the destruction of Jerusalem and the Temple. This judgment is a direct consequence of Israel's rejection and 'cutting off' of their Messiah.
The end is described as a 'flood' and decreed 'desolations.' What imagery does this evoke, and why is it so potent?
The verse uses powerful imagery of a 'flood' and 'desolations' to describe the outcome of the impending war. The 'flood' evokes a sense of overwhelming force, an unstoppable, destructive wave that sweeps away everything in its path. It speaks of chaos, devastation, and a power that cannot be contained or resisted.
Similarly, 'desolations are decreed' emphasizes the certainty and finality of the destruction. This isn't a mere battle outcome; it's a divinely ordained judgment. The Hebrew word for 'determined' or 'decreed' suggests an irrevocable sentence, a planned ruin that will reach its completion.
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This imagery paints a grim picture of the consequences for the city and sanctuary. It underscores that the destruction will be total, leaving nothing but ruin. The prophecy leaves no room for hope of escape or mitigation; the judgment is assured and absolute.
Understand the original words
shabua · Hebrew Noun
A period of seven years (a 'week' of years) in the context of Daniel's prophecy, symbolizing a specific timeframe ordained by God for the fulfillment of His purposes.
mashiyach · Hebrew Noun
Refers to one consecrated to God for a specific role or office, most notably the Messiah, the King of Israel, who was chosen and set apart by God for His redemptive work.
karath · Hebrew Verb
To be killed, executed, or removed from life; often implies a violent death or an end of influence, frequently used in contexts of judgment or sacrifice.
qodesh · Hebrew Noun
A Hebrew word often used for the holy place, specifically the Temple in Jerusalem, which served as the center of God's presence and worship among His people.
shemamah · Hebrew Noun
States of ruin, devastation, or abandonment, often resulting from divine judgment upon a people or a land that has turned away from God.
This prophecy bridges the gap between the Messiah's sacrificial death and the devastating destruction of Jerusalem and the Temple, highlighting God's judgment on a people who rejected His Son.
c. 175 BC
Onias III Replaced as High Priest
The legitimate high priest Onias III is forced out of office by his brother Jason, who bribes Antiochus IV Epiphanes. This event marks a significant disruption in the established religious and political order of Judea.
c. 171-164 BC
Antiochus IV Epiphanes' Persecution
Antiochus IV Epiphanes attempts to Hellenize Judea, leading to the desecration of the Second Temple and widespread persecution of Jews who resist. This period culminates in the Maccabean Revolt.
c. 63 BC
Roman Intervention in Judea
Roman general Pompey conquers Jerusalem, making Judea a Roman client state. This marks the beginning of direct Roman influence and control over the region.
c. 40-37 BC
Herodian Dynasty Established
Herod the Great is appointed King of Judea by the Roman Senate, initiating the Herodian dynasty. He later undertakes extensive building projects, including the expansion of the Second Temple.
c. AD 30-33— this verse
Crucifixion of Jesus
Jesus, the Messiah, is crucified in Jerusalem. This event occurs within the timeframe of the prophecy, fulfilling the prediction of the Anointed One being 'cut off'.
AD 66-70
First Jewish-Roman War
A major revolt breaks out in Judea against Roman rule. This war leads to the destruction of Jerusalem and the Second Temple.
AD 70
Destruction of Jerusalem and the Temple
Roman legions, led by Titus, conquer and destroy Jerusalem and the Second Temple. This catastrophic event fulfills the prophecy of the city and sanctuary being laid waste.
This passage directly parallels Daniel's prophecy of the 'anointed one being cut off' by describing the suffering servant who 'was cut off from the land of the living'.
Luke 21:20-24Jesus foretells the destruction of Jerusalem and its sanctuary by a 'surrounding army,' echoing the devastating flood and desolations mentioned in Daniel's vision.
John 11:48The Jewish leaders’ reasoning that the Romans would come and 'take away both our place and our nation' shows their fear of the very destruction Daniel predicted would follow the Messiah's rejection.
Matthew 24:1-2Jesus predicts the destruction of the temple, a direct fulfillment of the 'sanctuary' being destroyed as stated in Daniel's prophecy.
1 Thessalonians 2:14-16This passage speaks of the Jewish people's rejection and persecution of Jesus, leading to God's wrath and their eventual destruction, aligning with the 'desolations decreed' after their rejection of the anointed one.
ellicottDaniel 9:26: "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."
(26) After threescore and two weeks.— These words can only mean that in the seventieth week the Anointed one shall be cut off. Observe the care with which the seventy weeks are arranged in a series of the form 7 + 62…
clarkeDaniel 9:26: "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."
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,…
The verse highlights that the "anointed one" (Messiah) will be "cut off," meaning violently killed, not for any wrongdoing of his own, but for the sins of others. This immediate aftermath isn't about immediate peace, but the destruction of the city and sanctuary by the Roman legions, foreshadowing a period of war and decreed desolation.
This prophecy shifts abruptly from the coming of the Anointed One to the destruction of the city and sanctuary. After the sixty-nine weeks are fulfilled, the Messiah will be "cut off" (killed), but this death is not for himself but for others. Immediately following this, the people of a future prince will destroy Jerusalem and its temple, bringing about a devastating war and decreed desolations.
This prophecy shifts abruptly from the coming of the Anointed One to the destruction of the city and sanctuary. After the sixty-nine weeks are fulfilled, the Messiah will be "cut off" (killed), but this death is not for himself but for others. Immediately following this, the people of a future prince will destroy Jerusalem and its temple, bringing about a devastating war and decreed desolations.
"And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be wa…" — The verse highlights that the "anointed one" (Messiah) will be "cut off," meaning violently killed, not for any wrongdoing of his own, but for the sins of others. This immediate aftermath isn't about…
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Last reviewed October 2026
