|New International Version (©2011)|
"Seventy 'sevens' are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place.
New Living Translation (©2007)
"A period of seventy sets of seven has been decreed for your people and your holy city to finish their rebellion, to put an end to their sin, to atone for their guilt, to bring in everlasting righteousness, to confirm the prophetic vision, and to anoint the Most Holy Place.
English Standard Version (©2001)
“Seventy weeks are decreed about your people and your holy city, to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place.
New American Standard Bible (©1995)
"Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place.
King James Bible (Cambridge Ed.)
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.
Holman Christian Standard Bible (©2009)
Seventy weeks are decreed about your people and your holy city-- to bring the rebellion to an end, to put a stop to sin, to wipe away iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy place.
International Standard Version (©2012)
Seventy weeks have been decreed concerning your people and your holy city: to restrain transgression, to put an end to sin, to make atonement for lawlessness, to establish everlasting righteousness, to conclude vision and prophecy, and to anoint the Most Holy Place.
NET Bible (©2006)
"Seventy weeks have been determined concerning your people and your holy city to put an end to rebellion, to bring sin to completion, to atone for iniquity, to bring in perpetual righteousness, to seal up the prophetic vision, and to anoint a most holy place.
GOD'S WORD® Translation (©1995)
"Seventy sets of seven time periods have been assigned for your people and your holy city. These time periods will serve to bring an end to rebellion, to stop sin, to forgive wrongs, to usher in everlasting righteousness, to put a seal on a prophet's vision, and to anoint the Most Holy One.
King James 2000 Bible (©2003)
Seventy weeks are determined upon your people and upon your 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.
American King James Version
Seventy weeks are determined on your people and on your 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.
American Standard Version
Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
Seventy weeks are shortened upon thy people, and upon thy holy city, that transgression may be finished, and sin may have an end, and iniquity may be abolished; and everlasting justice may be brought; and vision and prophecy may be fulfilled; and the saint of saints may be anointed.
Darby Bible Translation
Seventy weeks are apportioned out upon thy people and upon thy holy city, to close the transgression, and to make an end of sins, and to make expiation for iniquity, and to bring in the righteousness of the ages, and to seal the vision and prophet, and to anoint the holy of holies.
English Revised Version
Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
Webster's Bible Translation
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.
World English Bible
Seventy weeks are decreed on your people and on your holy city, to finish disobedience, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
Young's Literal Translation
'Seventy weeks are determined for thy people, and for thy holy city, to shut up the transgression, and to seal up sins, and to cover iniquity, and to bring in righteousness age-during, and to seal up vision and prophet, and to anoint the holy of holies.
|Matthew Henry's Concise Commentary|
9:20-27 An answer was immediately sent to Daniel's prayer, and it is a very memorable one. We cannot now expect that God should send answers to our prayers by angels, but if we pray with fervency for that which God has promised, we may by faith take the promise as an immediate answer to the prayer; for He is faithful that has promised. Daniel had a far greater and more glorious redemption discovered to him, which God would work out for his church in the latter days. Those who would be acquainted with Christ and his grace, must be much in prayer. The evening offering was a type of the great sacrifice Christ was to offer in the evening of the world: in virtue of that sacrifice Daniel's prayer was accepted; and for the sake of that, this glorious discovery of redeeming love was made to him. We have, in verses 24-27, one of the most remarkable prophecies of Christ, of his coming and his salvation. It shows that the Jews are guilty of most obstinate unbelief, in expecting another Messiah, so long after the time expressly fixed for his coming. The seventy weeks mean a day for a year, or 490 years. About the end of this period a sacrifice would be offered, making full atonement for sin, and bringing in everlasting righteousness for the complete justification of every believer. Then the Jews, in the crucifixion of Jesus, would commit that crime by which the measure of their guilt would be filled up, and troubles would come upon their nation. All blessings bestowed on sinful man come through Christ's atoning sacrifice, who suffered once for sins, the just for the unjust, that he might bring us to God. Here is our way of access to the throne of grace, and of our entrance to heaven. This seals the sum of prophecy, and confirms the covenant with many; and while we rejoice in the blessings of salvation, we should remember what they cost the Redeemer. How can those escape who neglect so great salvation!
Verse 24. - 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. The LXX. here differs from the above, "Seventy weeks are determined (ἐκρίθησαν) upon thy people and the city Zion, to make an end of sin, to make unrighteousnesses rare (σπανίσαι), and to wipe out the unrighteous-nesses, and to understand the vision, and to give (appoint) (δοθῆναι) everlasting righteousness, and to end the visions and the prophet, and to rejoice the holy of holies." There seem here to be some instances of doublet: τὰς ἀδικίας σπανίσαι and ἀπαλεῖψαι τὰς ἀδιλίας are different renderings of לְחָתֵם (lehathaym hattaoth), or as it is in the Q'ri, leahthaym hattath (לְחָתֵם חַטָּאוח). Neither of these seems to be the original of the Greek. Schleusner suggests to read σφραγίσαι. Against this is the fact that Paulus Tellensis renders lemaz'or, "to bring to nothing" (Jeremiah 10:24, Peshitta). How Wolf ('Siebzigwochen,' p. 26) can say the LXX. confirms the Massoretic K'thib, is difficult to see. The author of the first rendering of this phrase seems to have read חתת (ha-thath) instead of hatham; the other translator must have read mahah (מָחָה). The phrase, διανοηθῆναι, "to understand the vision," seems a doublet of the clause, "to seal up the vision." There seems to have been in one of the manuscripts used by the LXX. translator a transposition of words; for one of them must have read לְחֻתַן (lehoothan) instead of לְחָבִיא, since he renders δοθῆναι. This is an impossible change, but the mistaking of להחם for להתן is perfectly easy to imagine, if להתם had been written in place of להביא, and it transferred to the place in the Massoretic text occupied by להיי, then we can easily understand להבין. In the last clause the LXX. translator must have read שמח instead of משח, a clearly inferior reading. The impression conveyed to one is that the translators were able to put no intelligible meaning on the passage, and rendered the words successively as nearly as they could without attempting to make them sense. We must admit, however, that the phenomena that cause this impression may be due to corruption of the text. Theodotion renders, "Seventy weeks are determined (συνετμήθησαν) upon thy people and on the holy city, to seal sins and wipe away unrighteousness, and to atone for sin, and to bring the everlasting righteousness, and to seal the vision and the prophet, and to anoint the holy of holies." Theodotion, it will be seen, as the LXX., has "prophet" instead of "prophecy," which certainly is more verbally accurate than our version; he omits "to finish transgression," having instead, "to seal sins." The Peshitta has followed the K'thib and renders, "finish transgressions," and instead of "prophecy" has the "prophets." The text of the Vetus, as preserved to us by Tertullian, is, "Seventy weeks are shortened (breviatae) upon thy people, and upon the holy city, until sin shall grow old, and iniquities be marked (signentur), and righteousnesses rise up, and eternal righteousness be brought in, and that the vision and the prophet should be marked (signetur), and the holy of holies (sanctus sanctorum) be anointed." Jerome renders, "Seventy weeks are shortened (abbreviate sunt)upon thy people and upon thy holy city, to end falsehood (prevarieatio), to end sin, to wipe out iniquity, to bring in the everlasting righteousness, to fulfil the vision and prophecy, and to anoint the holy of holies (sanctus sanctorum)." The Hebrew here is peculiar; the word for "weeks" is in the masculine, which is unexampled elsewhere in the plural. The singular masculine is found, e.g Genesis 29:27; there is no case of feminine singular. Mr. Galloway ('Shadow on the Sundial,' p. 51) would read שָׁבֻעִים שָׁבֻעִים, and would render, "by weeks it is determined." There seems little evidence for this reading; against a few late manuscripts is the consensus of versions. "Determined" is also a word that occurs only Lore; it is Aramaic, but not common even in that language. It means "to cut off." It may thus refer to these weeks being "cut off" from time generally; hence "determined." It is singular, and its nominative is plural. "To finish" also causes difficulty; so translated, it implies that the word should be written כָלָה; but it is written כָּלָא, which means "to restrain," "to enclose," "to separate off" (Furst). Hence if we translate as it stands, it should be "restrain transgression." "To make an end of" in also "cause transgression to cease" This in a rendering of the Massoretic Q'ri; if the K'thib had been taken, the translation should rather have been "to seal." "Sins:" this word is plural in the K'thib, but singular in the Q'ri. A large number of manuscripts write the word plural; the Greek versions give the plural; the Pe-shista and Vulgate, Aquila and Paulus Tellensis, singular. "The prophecy," it is clearly an it stands "the prophet." Jerome is the only one of the versions that takes the word in the sense in which it is taken in our versions. Professor Bevan renders it "prophet" (so Hitzig and Hengstenberg). One is tempted to adopt the reading of Michaelis הזיי חנביא, "the vision of the prophet," which has some manuscript authority (Wolf, 'Siebzigwochen,' p. 15). The overwhelming mass of evidence is in favour of the present consonantal text. Seventy weeks. "Week," while generally a week of days (Daniel 10:2), was occasionally week of years, as Genesis 29:27, "fulfil the week of this," i.e. the seven years of service. Among the later Jews this became a recognized mode of reckoning, as in the Book of Jubilees, each jubilee in divided into successive weeks. From what follows it is necessary that the weeks here are sevens of years. "Are determined," as already indicated, means "cut off," not "shortened," which does not seem to be the meaning of the word in any case. "Upon thy people and upon thy holy city." Daniel has been praying long and earnestly for his people; so there would be no inability to see what was meant by "his city and his people." "To finish transgression" is equivalent to "to restrain transgression." Transgression is apt to become bold and imperious; it is a great deal when it is even somewhat "restrained." It is to be noted that, as Daniel's prayer was greatly confession of the sins of the people and prayer for forgiveness, the promises here are largely moral; but still the Messianic period even was not to be expected to be one in which there will be no sin - it is to be restrained. "To make an end of sins" - though "to seal sins" seems the better reading diplomatically it is the K'thib, and that of some of the versions. It is difficult to give the phrase an intelligible meaning. Moreover, the occurrence of חתם so immediately after is against it. Something may be said for מחה, which occurs in a similar connection with תמם that this does in Lamentations 4:22. This is the reading of one of the translators in the LXX., ἀπαλεῖψαι - the spirit of lawlessness would be restrained and the past iniquities and their guilt wiped away. "To make reconciliation " - "to make an atonement." The verb used is the technical word, "the offering of an atoning sacrifice." In this sense it occurs some fifty times in Leviticus. This might apply to the renewal of sacrificial offerings in the temple after the fifty years' cessation during the Babylonian captivity, or to the renewal after the shorter cessation under the oppression inflicted on the Jews under Epiphanes. The next clause implies a wider application and a loftier sacrifice. Professor Bevan is right in maintaining that, despite the accents, this clause is to be connected with the next. To bring in everlasting righteousness. This is more than merely the termination of the suit of God against his people (Isaiah 27:9). The phrase occurs in Psalm 119:142, and is applied to the righteousness of God. These two, "atonement for sin" and "the everlasting righteousness," are found in Christ - his atoning death and the righteousness which he brings into the world. It is true that when Daniel heard these words spoken by Gabriel he might not put any very distinct meaning on them - in that he was but like other prophets; the prophets did not know the meaning of their own prophecies. To seal up the vision and prophecy; more correctly, to seal vision and prophet - to set to them the seal of fulfilment (von Lengerke, Hitzig, Bevan). This does not refer to Jeremiah, because his prophecy referred merely to the return from Babylon, and this refers to a period which is to continue long after that. Jeremiah's prophecy was about to be verified. This new prophecy required four hundred and ninety years ere it received its verification. Some event to happen nearly half a millennium after Daniel is to prove the prophecy God has given him to be true. And to anoint the Most Holy. This phrase, קָדָשִׁים קֹרֶשׁ (qodesh qodasheem), is used some forty times in Scripture, but almost always of things, as the altar and the innermost sanctuary (Bevan, 155). Hengstenberg ('Christ.,' 3:119) points out that the phrase for "sanctuary" is "קֹדֶשׁ הַקּ, with the article. He appeals to 1 Chronicles 23:13 as a case where, without the article, the phrase applies to an individual, וַוִּבַּ דֵל אַחֲרֹן לְהִקְדִישׁו קיי קיי (vayibba-dayl Aheron leheqdeesho qodesh qadasheem), "And he separated Aaron to sanctify him as a holy of holies." This seems almost the necessary translation, despite the versions; for the prenominal suffix must be the object, and "holy of holies" must be in apposition to it. The act of anointing as a sign of consecration, though applied to the tabernacle (Exodus 30:26; Exodus 40:9), to the altar (Exodus 40:10), the laver (Exodus 40:11), is never applied to the holy of holies. It is applied most frequently to persons; as to Aaron (Exodus 40:13), to Saul (1 Samuel 10:1), to David (1 Samuel 16:3). The words of Gabriel thus point forward to a time when all iniquity shall be restrained, sin atoned for, and a priest anointed.
Gill's Exposition of the Entire Bible
Seventy weeks are determined upon thy people, and upon thy holy city,..... Or, "concerning thy people, and concerning thy holy city" (s); that is, such a space of time is fixed upon; "cut out" (t), as the word signifies; or appointed of God for the accomplishment of certain events, relative to the temporal good of the city and people of the Jews; as the rebuilding of their city and temple; the continuance of them as a people, and of their city; the coming of the Messiah to them, to obtain spiritual blessings for them, and for all the people of God; who also were Daniel's people and city in a spiritual sense, to which he belonged; and likewise what was relative to the utter ruin and destruction of the Jews as a people, and of their city: and this space of "seventy" weeks is not to be understood of weeks of days; which is too short a time for the fulfilment of so many events as are mentioned; nor were they fulfilled within such a space of time; but of weeks of years, and make up four hundred and ninety years; within which time, beginning from a date after mentioned, all the things prophesied of were accomplished; and this way of reckoning of years by days is not unusual in the sacred writings; see Genesis 29:27. The verb used is singular, and, joined with the noun plural, shows that every week was cut out and appointed for some event or another; and the word, as it signifies "to cut", aptly expresses the division, or section of these weeks into distinct periods, as seven, sixty two, and one. The first events mentioned are spiritual ones, and are not ascribed to any particular period; but are what should be done within this compass of time in general, and were done toward the close of it; and are first observed because of the greatest importance, and are as follow:
to finish the transgression; not the transgression of Adam, or original sin, which, though took away by Christ from his people, yet not from all men; nor the actual transgression of man in general, which never more abounded than in the age in which Christ lived; but rather the transgressions of his people he undertook to satisfy for, and which were laid on him, and bore by him, and carried away, so as not to be seen more, or to have no damning power over them. The word used signifies "to restrain" (u); now, though sin greatly abounded, both among Jews and Gentiles, in the age of the Messiah; yet there never was an age in which greater restraints were laid on it than in this, by the ministry of John the Baptist, and of Christ in Judea and by the apostles in the Gentile world:
and to make an end of sins; so that they shall be no more, but put away and abolished by the sacrifice and satisfaction of Christ for them, as to guilt and punishment; so that those, for whose sins satisfaction is made, no charge can be brought against them, nor the curse of the law reach them, nor any sentence of it be executed, or any punishment inflicted on them; but are entirely and completely saved from all their sins, and the sad effects of them. Our version follows the marginal reading; but the textual writing is, "to seal up sins" (w); which is expressive of the pardon of them procured by Christ; for things sealed are hid and covered, and so are sins forgiven, Psalm 32:1,
and to make reconciliation for iniquity: to expiate it, and make atonement for it; which was made by the sacrifice of Christ, by his sufferings and death; whereby the law and justice of God were fully satisfied, full reparation being made for the injury done by sin; and this was made for all kind of sin, expressed here by several words; and for all the sins, iniquities, and transgressions of the Lord's people; to do which was the grand end of Christ's coming into the world; see Hebrews 2:17, and to bring in everlasting righteousness; which is true only of the righteousness of Christ, by which the law is magnified and made honourable, justice satisfied, and all that believe in him justified from all their sins: this Christ, by his obedience, sufferings, and death, has wrought out, and brought into the world; and which phase designs, not the manifestation of it in the Gospel; nor the act of imputation of it, which is Jehovah the Father's act; nor the application of it, which is by the Spirit of God; but Christ's actual working of it out by obeying the precept and bearing the penalty of the law: and this may be truly called "everlasting", or "the righteousness of ages" (x), of ages past; the righteousness by which the saints in all ages from the beginning of the world are justified; and which endures, and will endure, throughout all ages, to the justification of all that believe; it is a robe of righteousness that will never wear out; its virtue to justify will ever continue, being perfect; it will answer for the justified ones in a time to come, and has eternal life connected with it:
and to seal up the vision and prophecy; not to shut it up out of sight; rather to set a mark on it, by which it might be more clearly known; but to consummate and fulfil it: all prophecy is sealed up in Christ, and by him; he is the sum and substance of it; the visions and prophecies of the Old Testament relate to him, and have their accomplishment in him; some relate to his person and office; others to his coming into the world, the time, place, and manner of it; others to the great work of redemption and salvation he came about; and others to his miracles, sufferings, and death, and the glory that should follow; all which have been fulfilled: or, "to seal up the vision and prophet" (y); the prophets were until John, and then to cease, and have ceased ever since the times of Jesus; there has been no prophet among the Jews, they themselves do not deny it; Christ is come, the last and great Prophet of all, with a full revelation of the divine will, and no other is to be expected; all that pretend to set up a new scheme of things, either as to doctrine or worship, through pretended vision or prophecy, are to be disregarded:
and to anoint the most Holy; not literally the most holy place in the temple; figuratively, either heaven itself, anointed, and prepared for his people by the Messiah's ascension thither, and entrance into it; or rather most holy persons, the church and people of God, typified by the sanctuary, the temple of God; and in a comparative sense are most holy, and absolutely so, as washed in the blood of Christ, clothed with his righteousness, and sanctified by his Spirit; and by whom they are anointed, some in an extraordinary and others in an ordinary way, and all by the grace of Christ: or it may be best of all to understand this of the Messiah, as Aben Ezra and others do; who is holy in his person, in both his natures, human and divine; sanctified and set apart to his office, and holy in the execution of it; equal in holiness to the Father and the Spirit; superior in it to angels and men, who have all their holiness from him, and by whom they are sanctified; and of whom the sanctuary or temple was a type; and who was anointed with the Holy Ghost as man, at his incarnation, baptism, and ascension to heaven; and Abarbinel owns it may be interpreted of the Messiah, who may be called the Holy of holies, because he is holier than all other Israelites.
(s) "de populo tuo", Helvicus. (t) "decisae", Pagninus: Montanus, Junius & Tremellius, Piscator, Cocceius, Michaelis. (u) "cohibendo", Junius & Tremellius; "ad cohibendum", Piscator, Gejerus, Michaelis; "ad coercendum", Cocceius. (w) "obsignando", Junius & Tremellius; "ad sigilandum", Montanus; "ut obsignet", Piscator. (x) "justitiam seculorum", Pagninus, Montanus, Vatablus, Michaelis. (y) "et prophetam", Pagninus, Montanus, Munster, Junius & Tremellius, Piscator, Cocceius, Michaelis.
Jamieson-Fausset-Brown Bible Commentary
24. Seventy weeks—namely, of years; literally, "Seventy sevens"; seventy heptads or hebdomads; four hundred ninety years; expressed in a form of "concealed definiteness" [Hengstenberg], a usual way with the prophets. The Babylonian captivity is a turning point in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time Israel, though oppressed at times, was; as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (Re 20:1-15), when Israel shall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and the fourth of Jehoiakim; the year of the world 3338, the point at which the seventy years of the captivity begin. Heretofore Israel had a right, if subjugated by a foreign king, to shake off the yoke (Jud 4:1-5:31; 2Ki 18:7) as an unlawful one, at the first opportunity. But the prophets (Jer 27:9-11) declared it to be God's will that they should submit to Babylon. Hence every effort of Jehoiakim, Jeconiah, and Zedekiah to rebel was vain. The period of the world times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more in afflictions (for example, the two destructions of Jerusalem, Antiochus' persecution, and those which Christians suffered), contains all that was good in the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it shall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant-people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's sufferings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but as the Servant of God and Son of man; at the same time the cross being the way to glory (compare Da 9:1-27 with Da 2:34, 35, 44; 12:7). In the second and seventh chapters, Christ's first coming is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-establishment of Israel; but this ninth chapter minutely predicts Christ's first coming, and its effects on the covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem; for then the re-establishment of the theocracy began, namely, at the return of Ezra to Jerusalem, 457 B.C. So Jeremiah's seventy years of the captivity begin 606 B.C., eighteen years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra: (1) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of the theocratic nation. (2) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the nationality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to, and carried out by, Nehemiah in the twentieth year (Ezr 9:9; 7:11, &c.). Da 9:25, "from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in Da 9:24 are not, "are determined upon the holy city," but "upon thy people and thy holy city"; thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in Da 9:25, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Compare Ps 46:1-11; 48:1-14; 87:1-7. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy: the object being not to fix for him definitely the time, but for the Church: the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time [Tacitus, Histories, 5.13; Suetonius, Vespasian, 4]. Ezra's placing of Daniel in the canon immediately before his own book and Nehemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (Da 9:20-27) [Auberlen].
determined—literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem.
thy … thy—Daniel had in his prayer often spoken of Israel as "Thy people, Thy holy city"; but Gabriel, in reply, speaks of them as Daniel's ("thy … thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [Tregelles] (compare Ex 32:7). Rather, as God is wishing to console Daniel and the godly Jews, "the people whom thou art so anxiously praying for"; such weight does God give to the intercessions of the righteous (Jas 5:16-18).
finish—literally, "shut up"; remove from God's sight, that is, abolish (Ps 51:9) [Lengkerke]. The seventy years' exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah.
make an end of—The Hebrew reading, "to steal," that is, to hide out of sight (from the custom of sealing up things to be concealed, compare Job 9:7), is better supported.
make reconciliation for—literally, "to cover," to overlay (as with pitch, Ge 6:14). Compare Ps 32:1.
bring in everlasting righteousness—namely, the restoration of the normal state between God and man (Jer 23:5, 6); to continue eternally (Heb 9:12; Re 14:6).
seal up … vision … prophecy—literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment.
anoint the Most Holy—primarily, to "anoint," or to consecrate after its pollution "the Most Holy" place but mainly Messiah, the antitype to the Most Holy place (Joh 2:19-22). The propitiatory in the temple (the same Greek word expresses the mercy seat and propitiation, Ro 3:25), which the Jews looked for at the restoration from Babylon, shall have its true realization only in Messiah. For it is only when sin is "made an end of" that God's presence can be perfectly manifested. As to "anoint," compare Ex 40:9, 34. Messiah was anointed with the Holy Ghost (Ac 4:27; 10:38). So hereafter, God-Messiah will "anoint" or consecrate with His presence the holy place at Jerusalem (Jer 3:16, 17; Eze 37:27, 28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type.
Daniel 9:24 Parallel Commentaries
Daniel 9:24 NIV
Daniel 9:24 NLT
Daniel 9:24 ESV
Daniel 9:24 NASB
Daniel 9:24 KJV
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