9:1-3 Daniel learned from the books of the prophets, especially from Jeremiah, that the desolation of Jerusalem would continue seventy years, which were drawing to a close. God's promises are to encourage our prayers, not to make them needless; and when we see the performance of them approaching, we should more earnestly plead them with God.

Verse 3. - And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes. The Septuagint Version here is slavishly close; it renders אֶתְּנָא ('etruria) in accordance with its more common meaning, ἔδωακ, and the idiomatic phrase, "to seek prayer and supplication," is rendered εὑρεῖν προσευχήν. The true rendering is, as Professor Bevan points out," to set to prayer." Theodotion is nearly as slavish; only he omits "ashes," and has "fastings." The Peshitta is close, but does not follow the change of construction in the last clause. Jerome seems to have read, "my God." The cessation of the temple-worship, with its sacrifices, was naturally fitted to bring prayer as a mode of worship into a prominence it bad not before. Yet we find prayers made while the first temple was yet standing, as the prayer of Hezekiah (2 Kings 19:15), of Jehoshaphat (2 Chronicles 20:6). The comparison more naturally stands with the prayers of Ezra and Nehemiah, as the subject of their supplication is similar to that of the prayer before us.

And I set my face unto the Lord God, to seek by prayer and supplications,.... He set apart some time on purpose for this service, distinct from his usual stated times of prayer, as well as from his civil business and employment; and he not only set his face toward Jerusalem, as he used to do, Daniel 6:10, the more to affect his mind with the desolations the city and temple lay in; but towards the Lord God, the sovereign Lord of all, who does according to his will in heaven and in earth, the Governor of the universe, the one true God, Father, Son, and Spirit: and this denotes the intenseness of his spirit in prayer; the fixedness of his heart; the ardour of his mind; the fervency of his soul; his holy confidence in God; the freedom and boldness he used in prayer, and his constancy and continuance in it; which is a principal means, and a proper manner of seeking God. The Septuagint version, agreeably to the Hebrew text (d), renders it, "to seek prayer and supplications"; such as were suitable and pertinent to the present case; most beneficial and interesting to him and his people, and most acceptable to the Lord:

with fasting, and sackcloth, and ashes; as was usual on extraordinary occasions, in times of public mourning; and this he did, to show his sense of the divine Being, and of his own unworthiness to ask or receive anything of him; his great humiliation for the sins of the people; and to distinguish this prayer of his from ordinary ones, and to affect his own heart in it, with the sad condition his nation, city, and temple were in; and therefore abstained from food for a time, put sackcloth on his loins, and ashes on his head, or sat in them.

(d) , Sept; "ad quaerendum orationem et deprecationes", Montanus; "ad quaerendam orationem et supplicationem", Cocceius.

3. prayer … supplications—literally, "intercessions … entreaties for mercy." Praying for blessings, and deprecating evils.

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