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 regard to. This expression does not lean on Jer 29:10 (Kran.), but on Jer 25:12 (“when seventy years are accomplished”). חרבות, properly, desolated places, ruins, here a desolated condition. Jerusalem did not certainly lie in ruins for seventy years; the word is not thus to be interpreted, but is chosen partly with regard to the existing state of Jerusalem, and partly with reference to the words of Jer 25:9, Jer 25:11. Yet the desolation began with the first taking of Jerusalem, and the deportation of Daniel and his companions and a part of the sacred vessels of the temple, in the fourth years of Jehoiakim (606 b.c.). Consequently, in the first year of the reign of Darius the Mede over the kingdom of the Chaldeans the seventy years prophesied of by Jeremiah were now full, the period of the desolation of Jerusalem determined by God was almost expired. What was it that moved Daniel at this time to pour forth a penitential prayer in behalf of Jerusalem and the desolated sanctuary? Did he doubt the truth of the promise, that God, after seventy years of exile in Babylon, would visit His people and fulfil the good word He had spoken, that He would again bring back His people to Judea (Jer 29:10)? Certainly not, since neither the matter of his prayer, nor the divine revelation which was vouchsafed to him in answer to his prayer, indicated any doubt on his part regarding the divine promise. According to the opinion of Bleek and Ewald, it was Daniel's uncertainty regarding the termination of the seventy years which moved him to prayer Bleek (Jahrbb.f. D. Theol. v. p. 71) thus expresses himself on the subject: “This prophecy of Jeremiah might be regarded as fulfilled in the overthrow of the Babylonian kingdom and the termination of the Exile, when the Jews obtained from Cyrus permission to return to their native land and to rebuild their city and temple, but yet not perfectly, so far as with the hope of the return of the people from exile there was united the expectation