Jesus was revealed in the book of daniel

JESUS WAS REVEALED IN THE BOOK OF DANIEL
EDITED BY GLENN PEASE
Daniel 9:24 24"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
everlastingrighteousness, to seal up visionand
prophecy and to anointthe Most Holy Place.
BIBLEHUB RESOURCES
A SectionIn Time
Daniel 9:24
H.T. Robjohns
Seventy weeks are determined upon thy holy city, etc. (ver. 24). The inner
connectionbetweenthis brilliant prophecy and Daniel's prayer is to be
carefully observed. At the end of seventy years of captivity he prayed for the
averting of the Divine anger, etc. (see preceding homily, Daniel 4:5 (1)), The
answerpassedon to the next critical event in the developments of God - to the
anointing of the Redeemer. It respondedto the soul of Daniel's prayer, but
weft far beyond it. Divine answers go far beyond "all that we ask or think
(Ephesians 3:20, 21). We had best here anticipate our homiletic line of march
by indicating how we read the passage. Literally thus: Hebdomads [sc. of days
or years] seventy is cut off in regardto thy people and thy holy city, to close
the defection, and to sealup sins, and to coveriniquity, and to bring in

everlasting righteousness,and to sealup vision and prophet, and to anoint the
holy of holies."
I. THE SECTION,i.e. of time, here said to be "cut off. But what sectionof
time was cut off - seventyhebdomads of days or of years? It might be saidof
days, but then we think eachday stands for a year. For our part we think the
year-day theory very doubtful. We say, therefore, seventy hebdomads of
years;" and for the following reasons:
1. The Law had made hebdomads of years familiar. (Leviticus 25:1-4, 8-10.)
2. The magnitude of the events required years. Seventyweeks ofdays would
be only one year and four months - too short a time for the restorationof the
city, the advent of Messiah, andthe overthrow of the city and nation.
3. To the consolationofDaniel. What comfort for him, pining for the
restoration, if all were to be in ruin againwithin a yearor so!
II. ITS PREDICTION. In the substance and form of this prediction of "the
seventy sevens" are severalspecialities.
1. The length of the sectionis mystically given. "Seventysevens" is itself
mystical. But when we ask - From what moment reckoned, to what moment?
a haze of uncertainty envelops the whole subject. The date of Daniel's prayer
is about B.C. 538. Four hundred and ninety years on leads to B.C. 48. We
believe the four hundred and ninety years are not to be reckonedfrom the
moment of Daniel's prayer; but why this haze and mystery? Because:
(1) Prophecy must not be too explicit. Explicit enough to lead to expectationof
the event; but not so explicit as either to suggestits own fulfilment or
contribute to its own defeat, Prophecy must not usurp the place of history.
Man's moral relations must not be hopelesslyentangledby premature and too
sharply defined revelations.
(2) Mercy was to be contrastedstrongly with judgment. Of desolationseventy
years;of comfort and further probation, seventy times seven.
(3) The perfection of the cycle was to be suggested. By the use of sacred
numbers. "Seven" has a place peculiar in Scripture, basedpossibly on facts

yet undiscoveredin the universe. It is suggestive ofperfection. The following
sevens form a remarkable accumulation:The prismatic colours;the notes of
the octave;Shakespeare's"sevenages;" a man's "sevensenses,"thoughthe
vulgar make them five, the scientific more; the week ofcreation; our week of
days; the week ofyears; the sevensevens, and then the jubilee year; the
branches of the candlestick;at Jericho, trumpets, priests, and days of
perambulation; purified seventimes; seventimes a day do I praise thee; at the
bringing up the ark from the house of Obed-edom, they offered"seven
bullocks and sevenrams;' in the [New Testament, sevenChurches,
candlesticks, angels,stars, horns, eyes, lamps, spirits of God, trumpets, vials,
and seals.
2. The length of the sectionis very exactly given, however.
(1) Exact enough to excite a generalexpectationof the Messiah. ThatDaniel's
prophecy did so is notorious.
(2) But also with literal numerical exactness,Fromthe arrival of Ezra to
restore Jerusalem( B.C. 457)to A.D. , the year of the Lord's baptism is 483.
483 is equivalent to sevensevens, and sixty-two sevens. Another half-week of
years brings us to the Crucifixion; and consideranother three and a half years
occupiedby the confirmation of the covenant.
3. The sectionis regarded as one whole. Hence the singular verb with plural
noun: "Seventy sevens is cut off."
4. And insulated. "Cut off." A distinct portion of history, like the antediluvian
age, the era of Egyptian bondage, the forty years of the desert, the seventy of
the Captivity.
5. In the prediction we cansee God's fellowship with Daniel. In his prayer,
Daniel recognizedGod's sympathy with Jerusalem;in the answer, God
recognizes Daniel's. Danielhad said, "Thy city Jerusalem... thy holy
mountain... thy people... thy city and thy people, calledby thy name." God
now says, "Upon thy people, and upon thy holy city." Thine as well as mine.
III. ITS CLOSE The majestic events which were to signalize Daniel 2:1. The
termination of sin. By:

(1) The conclusionof the greatrebellion. "To close the defection" - the great
falling awayof the race from God; to close it, not actually, but potentially. The
history of rebellion draws near the finish; and the history of restoration
begins.
(2) The limitation of sins. "To sealup sins," to incarcerate them, and to place
on the door of the dungeon the king's seal. The breaking the powerof sin; the
limitation of the number of sins; their entire oblivion, - are all ideas which
may well be included here.
(3) The covering of iniquity. "To coveriniquity." Note:In the Old Testament
usage "cover" is usedin one sense of God, in quite another of man, in relation
to sin (see the use of ‫כ‬ָּ‫פ‬ַ‫ד‬ in the Hebrew concordance).
(a) God "covers'sin by forgiving it.
(b) Man, by atoning for it. Now, in this prophecy nothing is said of who
"covers;" but history declares it to be Christ. But he is God-Man; and
therefore "covers" in the double sense - atones and forgives. He acts as man
and as God.
2. The advent of righteousness. "To bring in everlasting righteousness." Many
Christians overlook this, are content with pardon, forgetthat the end of the
gospelis righteousness inheart and life. Note, then:
(1) The fact that this greatcrisis was to be signalized by the advent of
righteousness.
(2) The agent. Not named here; but the Christ.
(3) The mode.
(a) By Divine example.
(b) Elevated precept.
(c) Loving persuasion.
(d) Placing morals on a better foundation.
(e) Inaugurating a government of unprecedented character, viz. mediatorial.

(f) A grand actof self-sacrifice, whichshould awakefor virtue the enthusiasm
of mankind.
(g) Atonement.
(h) The coming of the Holy Ghost.
(4) Its attribute. "Everlasting.
(a) The method of making men righteous, once introduced, should be
unchangeable and perpetual.
(b) The righteousness itselfshould be one that no change could affect, and no
physical dissolution impair or decay.
3. The close of prophecy. To sealup vision and prophet." Four hundred and
ninety years passing before the ending of sin, and the advent of righteousness
shows the greatness ofthese events. The sin of all people and of all time was to
be effectually dealt with. This was the aspiration of prophecy - prophecy
fulfilled, might cease. (Explain from Oriental usage the significance ofthe
sealing.)Christ's words illustrate, "The things concerning me have an end."
When once vision and prophet are accomplishedby the manifestationof the
Sou of God, though prophecy still remains in some respects immensely
important, the adoring gaze of the Church is fixed on the Life and Light of
men.
4. The anointing of the Lord Jesus. "And to anoint the holy of holies." Outline
of the argument for applying this phrase to the consecrationof the Messiah.
(1) "Holy of holies" is an indefinite phrase. Therefore examine contextand
whole field of revelationto determine its application here.
(2) The grammatical genderis uncertain. May be masculine or neuter. But
even if neuter, may apply to Christ (Luke 1:35). A certaingrandeur of
indefiniteness about the neuter.
(3) The name is appropriate to Jesus. (Acts 3:14; Acts 4:27; 1 John 2:20;
Mark 1:24.)
(4) The preceding clauses ofthis prophecy lead up naturally to the Messiah.

(5) The "Anointed" must be the same in vers. 24, 25. "And to anoint the Most
Holy... unto the Anointed, the Prince," etc.
(6) The chronologyfavours, demands this conclusion. The "sevens seventy"
terminated with the advent of the Lord, and the confirmation of the Divinity
of his mission.
(7) Scripture use of the word "anoint," and its application to the Redeemer.
(Summarize Scripture teaching on literal anointing; its spiritual significance;
and on Jesus as "the Messiah"ofthe Old Testamentand "the Christ" of the
New.)A very powerful appeal might well be made to both believer and
unbeliever at the close on the following grounds: The greatrebellion is
broken; limitation has been put upon sin; atonementhas been made;
everlasting righteousness has beenbrought in; attention has been
concentratedon the Light and Life of men; the Saviour-King has been
anointed. Have we broken with the rebellion? Is limitation being put upon our
sin? Have we acceptedthe atonement? Are we putting on the garment of
righteousness?Is our gaze on the Life and Light? Is the Anointed our Saviour
and King? - R.

Biblical Illustrator
Seventy weeks are determined upon thy people.
Daniel 9:24
Shutting, Sealing, and Covering
The Lord God appointed a set time for the coming of His Soninto the world;
nothing was left to chance. Infinite wisdom dictatedthe hour at which the
Messiahshould be born, and the moment at which he should be cut off. Note,
again, that the Lord told His people somewhatdarkly, but still with a fair
measure of clearness, whenthe Christ would come. Thus he cheeredthem
when the heavy clouds of woe hung over their path. This prophecy shone like
a star in the midst of the sorrows ofIsrael;so bright was it that at the period
when Christ came there was a generalexpectationof Him. The first advent of
our Lord is spokenof in our text as ordained to be ere the seventy weekswere
finished, and the city should be destroyed;and so it was even as the prophet
had spoken.
I. First, LET US SURVEY THE MESSIAH'S WORK. The first work of our
Lord Jesus Christ is the overthrow of evil, and it is thus described — "To
finish the transgression, and to make an end of sins, and to make
reconciliationfor iniquity." But our Lord's labour is not all spent upon down-
pulling work;He comes to build up, and His secondwork is the setting up of
righteousness in the world, described againby three sentences:"To bring in
everlasting righteousness,and to sealup the vision and prophecy, and to
anoint the MostHoly." The first work of the Messiahis the overthrow of evil.
This overthrow of evil is describedby three words. If I were to give you a
literal translation from the Hebrew I might read the passagethus: "To shut
up the transgression, to sealup sin, and to coverup iniquity." According to
learned men, those are the words which are here used, and the three put
togetherare a singularly complete description off the putting awayof sin.
First, it is "shut up"; it is, as it were, takenprisoner, and confined in a cell;
the door is fastened, and it is held in durance; it is out of sight; held to a
narrow range:unable to exercise the powerit once possessed. In a word, it is ,
restrained" — so the margin of our Bibles reads it. The Hebrew word signifies

to hold back, to hold in, to arrest, to keepin prison, to shut in or shut up. Its
dominion is finished, for sin itself is bound. Christ has led captivity captive.
But it is not enoughto shut up the vanquished tyrant, unless he be shut up for
ever; end, therefore, lest there should be any possibility of his breaking loose
again, the next sentence is, "To sealup." The uses of the sealare many, but
here it is employed for certainty of custody. Thus is sin placeddoubly out of
sight; it is shut up and sealedup, as a document put into a case and then
sealeddown. "Finished" and "made an end of" are the two words used in our
authorised version, and they give the essenceofthe meaning. To borrow a
figure — Arabi, the Egyptian rebel, is shut up as our prisoner, and his defeat
is sealed, therefore his rebellion is finished and an end is made of it. Even thus
is it with transgression;our Lord has vanquished evil, and certified the same
under the hand and sealof the Omnipotent, and therefore we may with
rapture hear Him say, "It is finished," and also behold Him rise from the
dead to sealour justification. Yet, as if this might not suffice, the next term in
the Hebrew is "to coverup"; for the word to make reconciliationor expiation
is usually in the Hebrew to coverover. "Blessedis the man whose
transgressionis forgiven, whose sin is covered." Christ has come to coversin,
to atone for it, and so to hide it. The two former sentences speak offinishing
transgressionand making an end of sin, and these expressions are full and
complete, while this third one explains the means by which the work is done,
namely, by an expiation which covers up every trace of sin. Thus in the three
togetherwe have a picture of the utter extinction of sin both as to its guilt and
its power, ay, and its very existence;it is put into the dungeon and the door is
shut upon it; after this the door is sealed and then it is coveredup, so that the
place of sin's sepulchre cannotbe seenany more for ever. Observe that the
terms for sin are left in an absolute form. It is said, "to finish transgression,"
"to make an end of sins," "to make reconciliationfor iniquity." Whose
transgressionis this? Whose sins are these? It is not said. There is no word
employed to setout the persons for Whom atonement is made, as is done in
verses like these — "Christloved the church and gave himself for it"; "I lay
down my life for the sheep." The mass of evil is left unlabelled, that any
penitent sinner may look to the Messiahand find in Him the remover of sin.
What transgressionis finished? Transgressionofevery kind. The Messiah
came to wipe out and utterly destroy sin, and this is, and will he, the effectof

His work. Put all the three sentences into one and this is the sum of them. I
take the sentences separatelyand press eachcluster by itself. And first notice
that it is said He came to finish the transgression. As some understand it, our
Lord came that in His death transgressionmight reachits highest
development, and sign its own condemnation. Sin reachedits finis, its
ultimatum, its climax, in the murder of the Son of God. It could not proceed
further; the course of malice could no further go. Now hath sin finished itself,
and now hath Jesus come to finish it. "Thus far," saith He, "thou shalt go, but
no further; here in my wounds and death shall thy proud waves be stayed."
The huge leviathan of evil has met its match, and is placedunder the power of
the Avenger. Thus saith the Lord, "Behold, I will put my hook in thy nose and
my bridle in thy lips, and I will turn thee by the way by which thou earnest."
The Lord hath setbounds to the transgressionwhich aforetime broke all
bounds. Where sin abounded, grace doth much more abound. Sin is shut up
that grace may have liberty. Now take the secondsentence,whichin our
version is, "To make an end of sin." Messiahhas come to proclaim so free, so
rich, so gracious a pardon to the sons of men that when they receive it sin
virtually ceasesto he; it is made an end of. But the Hebrew has it "to sealup
sins." Now I take it to mean just this. There are certain handwritings which
are againstus, and they would be produced againstus in court, but by the
order of the judge all these handwritings are sealedup, and regarded as out of
sight; no man dare break the seal, and no man can read them unless the seal
be broken; therefore they will never be brought againstus. They have become
virtually null and void. Everything that can be brought as an accusation
againstGod's people is now sealedup and put out of the way once for all,
never to be opened and laid to their charge before the living God. Or, if you
regard sin as a captive prisoner, you must now see that by Christ's death the
prison wherein sin lies is so sealedthat the enemy can never come forth again
in its ancientpower. But now, the last expressionis in English, He hath come
"to make reconciliationfor iniquity"; that is, to end the strife betweenGod
and man by a glorious reconciliation, a making again of peace betweenthese
twain; so that God loveth man, and, as a consequence, manloveth God. In the
blessedatonementof Christ, God and man meet at a chosenmeeting-place.
Now, take the Hebrew for it, and read the sentence thus — to coveriniquity.
Oh, what bliss this is; to think that sin is now once for all covered!I fail to

describe this triumphant overthrow of sin and Satan. I have neither wisdom
nor language answerable to such a theme. I invite you now to considerthe
secondwork, namely, the setting up of righteousness.This is set before us in
three expressions;first, in the words "to bring in everlasting righteousness."
And what is that? Why, his ownrighteousness whichis from everlasting to
everlasting. Happy are those spirits to whom Christ gives an everlasting
righteousness, fortheirs is the kingdom and in it they shall shine forth as the
sun. Next, in order to the setting up of a kingdom of righteousness He is come
that He may "sealup vision and prophecy." That is, by fulfilling all the
visions and the prophecies of the Old Testamentin Himself, He ends both
prophecy and vision. He seals up visions and prophecies so that they shall no
more be seenor spoken; they are closed, and no man can add to them; and
therefore — and that is the point to note — the gospelis for ever settled, to
remain eternally the same. Christ has set up a kingdom that shall never he
moved. His truth can never be changedby any novel revelation. There always
was something better yet to come in all times till Christ arrived; but after the
best there cometh none. This, then, is an essentialpart of the setting up of that
which is good— namely, to settle truth on a fixed basis, whereonwe may
stand steadfast, immovable. The candles are snuffed out because the day itself
looks out from the windows of Heaven. Then, as if this were not enough, He is
also come to anoint the MostHoly, or the Holy of holies, as you may read it
And what means this? Nothing material, for the Holy of holies, the place into
which the High Priestwent of old is demolished, and the veil is rent. The most
holy place is now the personof the Lord Jesus Christ; He was anointed that
God might dwell in Him. Togetherwith Christ the Holy of holies is now His
Church, and that Church was anointed or dedicated when the Holy Ghostfell
at Pentecost, to be with us, and to abide in us for ever. That was a noble part
of the setting up of .the greatkingdom of righteousness,whentongues of fire
descendedand sat upon eachof the disciples, and they began to speak with
other tongues as the Spirit gave them utterance. Heaven rings with the praises
of the Messiahwho came to destroy the work of sin, and to setup the kingdom
of righteous-hess in the midst of the world.
II. LET US NOW ENQUIRE AS TO OUR PARTICIPATION IN THESE
TWO WORKS. First, Christ has come into the world to do all this goodwork,

but has He done it for us? There is a generalaspectto the atonement, but
there is quite as surely a specialobjectin it. The first question that is to help
you to answerthat enquiry is this — Is your sin shut up as to its power? "Sin
shall not have dominion over you" if Christ is in you. How is it betweenyour
soul and evil? Is there war or peace? The next question arising out of the text
is, Is your sin sealedup as to its condemning power? Have you ever felt the
powerof the Holy Spirit in your soul, saying to you, "Go in peace;thy sins
which are many, are all forgiven thee"? "There is no peace saithmy God, to
the wicked." There is no peace to any of us till Christ hath made an end of our
sin. How is it with your hearts? And next, is your sin coveredas to its
appearance before God? Has the Lord Jesus Christ made such an expiation
for your sin that it no longer glares in the presence ofthe MostHigh, but you
can come unto God without dread? Further, let me question you about the
next point. Has the Lord Jesus Christ made you righteous? Do you glory in
His blood and righteousness,and do you now seek afterthat which is pure and
holy? Furthermore, are the prophecies and visions sealedup as to you? Are
they fulfilled in you? When Goddeclares that He will washus and make us
whiter than snow, is it so with you? When He declares that He will cleanse our
blood, which has not yet been cleansed, is it so with you? Nor is this all; are
you anointed to be most holy to the Lord? Are you set apart that you may
serve Him?
III. Lastly, THE RESULTS OF PARTICIPATING IN ALL THIS. The
results! They are, first of all, security. How can that man be lostwhose
transgressionis finished, and whose sin has ceasedto be? What is there for
him to dread on earth, in Heaven, or in hell? And now, inasmuch as you are
secure, you are also reconciledto God, and made to delight in Him. God is
your friend, and you are one of the friends of God. Rejoice in that hallowed
friendship, and live in the assuranceofit. But now, suppose when I put the
question, you had to shake your head and say, "No, it is not so with me." Then
hear these few sentences. If the Messiahhas not done this for you, then your
sin will be finished in another way — sin, when it is finished, bringeth forth
death. An awful death awaits you — death unto God, and purity and joy. If
Christ has never made an end of your sin, then mark this, your sin will soon
make an end of you, and all your hopes, your pleasures, your boasting, your

peace will perish. Has not Christ reconciledyou? Then mark this, your enmity
will increase. Have you never had the righteousness ofChrist brought in?
Then mark this, your unrighteousness will last for ever. One of these days
God will say, "He that is unholy, let him be unholy still; he that is filthy, let
him be filthy still." Are not the prophecies fulfilled in you, the prophecies of
mercy? Then listen. The prophecies of woe will be written large across your
history. "The wickedshallbe turned into hell, with all the nations that forget
God." Lastly, will you never be anointed to be most holy? Then remember,
holiness and you will stand at a distance for ever, and to be far off from
holiness must necessarilybe to be far off from Heaven and happiness.
( C. H. Spurgeon.)
The Seventy-Sevens
Joseph, A. Seiss, D.D.
A generalsummary of what those seventy-sevens are to see accomplishedis
the first thing explained by the angel. If we ask for what these periods are thus
divided out, we here get the answer.
1. "To consummate transgression" — finish it, bring it to its final stopping-
point, after which there will be no more of it.
2. "To make an end of sins" — sealthem up, shut them in prison, so as never
to break forth again.
3. "To coveriniquity" — expiate it by adequate satisfaction, blotit out, hide it
for ever.
4. "To bring in everlasting righteousness" — put man in normal relations
with God, sethuman life into thorough accordwith Jehovah's will and law,
induce a condition of moral rectitude, which thenceforwardshall never again
be interrupted, but endure for all the ages.

5. "To sealvision and prophet" — authenticate and vindicate by fulfilment,
make goodand finish out in fact and deed all that God hath spokenby the
mouth of all His holy prophets since the world began.
6. "To anoint" — consecrate,put into place and effectiveness — a "holiness of
holinesses,"whichis the literal sense ofthe words in this last clause. It can
refer to nothing less than the completed outcome of the redemptive
administrations as a whole — the ultimate result and crownof grace and
providence, of which all the prophets speak. Everything promised,
prophesied, or ever to be hoped for Israel is thus summed up in what these
seventy-sevenyears are to bring.
(Joseph, A. Seiss, D.D.)
God's Set Times
A. Roberts, M. A.
This text was an answerto a prayer — one of the warmest, humblest, and
most earnestprayers that was ever offered up. In answer, the angeltold
Daniel of the time when the Son of God was to come down, and of all the
blessedthings He was to do for man's salvation.
1. As to the time. Seventy weeks. Punctuallythe Lord came.
2. See the description of what He was to do. His name is expressive, "Most
holy." His qualification is "anointed and consecrated," Whatwas His
undertaking? Something He came to do awaywith. "Finish the transgression,
and make an end of sin." And to make reconciliationfor iniquity." Jesus not
only does awaywith the guilt of the sins which men have committed, but He
breaks sin's powerin them for the time to come. See whatHe comes to do.
"To bring everlasting righteousness." He "sealedup the vision and the
prophecy" by bringing it to pass. Reflections.
(1)What a respectdoes the Lord Show to a humble and a contrite supplicant.
(2)How punctual is the Lord; how faithful to His own settime!

(3)What a glorious event for man was the first coming of the Lord Jesus.
(A. Roberts, M. A.)
And to bring in everlasting righteousness
An Everlasting Righteousness
1. What we are to understand by the word "righteousness." Some wouldsay
"moral honesty," doing justice betweenman and man. It likewise signifies
inward holiness, wrought in us by the Spirit of God. I think the word here
used means "imputed righteousness."WhenChrist's righteousness is spoken
of, we are to understand Christ's obedience and death; all that Christ has
done and suffered for an electworld — for all that will believe on Him. It
might be calleda blessedrighteousness,a glorious righteousness, an
invaluable righteousness;the angelhere calls it an "everlasting
righteousness."
2. On what accountis it called an "everlasting righteousness"?(1)Because it
was intended by God to extend to mankind even from eternity. From all the
ages ofeternity God had thoughts of us.(2) Becausethe efficacyof Christ's
death took place immediately upon Adam's fall. Christianity in one sense is as
old as the creation.(3)Becausethe efficacyof it is to continue till time shall be
no more.(4) Becausethe benefit of it is to endure to everlasting life. Those
whom God justifies, them He also glorifies.
3. What are we to understand by Christ's bringing this righteousness in?(1)
Our Lord's promulgating and proclaiming it to the world. It was brought in
under the law, but then under types and shadows, Jesus Christbrought life
and immortality to light by the gospel.(2)Jesus broughtin this righteousness,
as He wrought it out for sinners upon the cross.(3)The expressionalso implies
Christ's bringing it, by His blessedSpirit, into poor believers' hearts. "An
unapplied Christ is no Christ at all." Are there any here that can go along
with me on this doctrine?
( G. Whitefield, A.M.)

COMMENTARIES
Ellicott's Commentary for English Readers
(24) Seventy weeks.—Greatdifficulty is experiencedin discovering what sort
of weeks is intended. Daniel9:25-27 are sufficient to show that ordinary weeks
cannot be meant. Possibly, also, the language (Daniel10:2, margin “weeksof
days”) implies that “weeksofdays” are not intended here. On the other hand,
it is remarkable that in Leviticus 25:1-10 the word week should not have been
used to signify a period of sevenyears, if year-weeksare implied in this
passage. However, it is generallyassumedthat we must understand the weeks
to consistof years and not of days (see Pusey’s Daniel, pp. 165, 166), the
principle of year-weeks depending upon Numbers 14:34, Leviticus 26:34,
Ezekiel4:6. The word “week”in itself furnishes a clue to the meaning. It
implies a “Heptad,” and is not necessarilymore definite than the “time”
mentioned in Daniel 7:25.
Are determined.—The word only occurs in this passage. Theod. translates
συνετμήθησαν;LXX., ἐκρίθησαν;Jer. “abbreviatœ sunt.” In Chaldee the
word means “to cut,” and in that sense “to determine.”
The object“determined” is twofold: (1) transgressionand sin; (2)
reconciliationand righteousness.
To finish.—The Hebrew margin gives an alternative rendering, “to restrain,”
according to which the meaning is “to hold sin back” and to “prevent it from
spreading.” If this reading is adopted it will be parallelto the secondmarginal
alternative, “to sealup,” which also implies that the iniquity can no more
increase. Although the alternative readings may be most in accordancewith
the Babylonian idea of “sealing sins,” the presence ofthe word “to seal” in the
last clause ofthe verse makes it more probable that the marginal readings are
due to the conjectures ofsome early critics, than that they once stoodin the
text. However, it must be observedthat while St. Jerome translates the

passage“ut consummetur prœvaricatio, et finem habeatpeccatum,”
Theodotionsupports the marginal reading “to seal.”
To make reconciliation—i.e., atonement. (Comp. Proverbs 16:6; Isaiah6:7;
Isaiah27:9; Psalm78:38.)The two former clauses show that during the
seventy weeks sinwill cease. The prophet now brings out another side of the
subject. There will be abundance of forgiveness in store for those who are
willing to receive it.
Everlasting righteousness.—Aphrase not occurring elsewhere. The prophet
seems to be combining the notions of “righteousness” and“eternity,” which
elsewhere are characteristicsofMessianic prophecy. (Isaiah46:13; Isaiah
51:5-8; Psalm89:36; Daniel2:44; Daniel 7:18; Daniel7:27.)
To SealUp.—σϕραγίσαι, Theod.;συντελεσθῆναι, LXX.; impleatur, Jer.;the
impression of the translators being that all visions and prophecies were to
receive their complete fulfilment in the course of these seventy weeks.It
appears, however, to be more agreeable to the context to suppose that the
prophet is speaking of the absolute cessationof all prophecy. (Comp.
1Corinthians 13:8.)
To anoint the most Holy.—The meaning of the sentence depends upon the
interpretation of the words “MostHoly” or “Holy of Holies.” In Scripture
they are used of (1) the altar (Exodus 29:37); (2) the atonement(Exodus
30:10); (3) the tabernacle and the sacredfurniture (Exodus 30:29);(4) the
sacredperfume (Exodus 30:36);(5) the remnant of the meat offering
(Leviticus 2:3; Leviticus 2:10); (6) all that touch the offerings made by fire
(Leviticus 6:18); (7) the sin offering (Leviticus 10:17); (8) the trespass offering
(Leviticus 14:13);(9) the shewbread(Leviticus 24:9); (10) things devoted
(Leviticus 27:28);(11) various offerings (Numbers 18:9); (12) the temple
service and articles connectedwith it, or perhaps Aaron (1Chronicles 23:13);
(13) the limits of the new temple (Ezekiel43:12); (14)the sanctuaryof the new
temple (Ezekiel45:3); (15) the territory set apart for the sons of Zadok
(Ezekiel48:2). Which of these significations is to be here adopted canonly be
discoveredby the context. Now from the carefulmanner in which this and the
following verse are connectedby the words “Know therefore,” it appears that

the words “mostHoly” are parallel to “Messiahthe Prince” (Daniel 9:25), and
that they indicate a person. (See Leviticus 6:18; 1Chronicles 23:13.)This was
the opinion of the Syriac translator, who renders the words “Messiahthe most
Holy,” and of the LXX. εὐϕρᾶναι ἃγιον ἁγίων, on which it has been remarked
that εὐϕρᾶναι would have no meaning if applied to a place, and the phrase
employed in this version for the sanctuary is invariably τὸ ἃγιοντῶν ἁγίων.
Any reference to Zerubbabel’s temple, or to the dedication of the temple by
Judas Maccabæus,is opposedto the context.
EXCURSUS G: THE SEVENTYWEEKS (Daniel 9:24).
It may be questioned in what waythis prophecy presents any meaning to
those who follow the punctuation of the Hebrew text, and put the principal
stop in Daniel 9:25 after “sevenweeks,”insteadof after “three score and two
weeks.” The translationwould be as follows, “Fromthe going out . . . until
Messiahthe prince shall be seven weeks;and during sixty-two weeks the city
shall be rebuilt . . . and after sixty-two weeks shallMessiahbe cut off” . . . This
can only be explained upon the hypothesis that the word “week” is usedin an
indefinite sense to mean a period. The sense is then as follows:—The period
from the command of Cyrus or of Artaxerxes to rebuild Jerusalem, down to
the time of Messiah, consistedofsevensuch weeks;during the sixty-two weeks
that followedthe kingdom of Messiahis to be establishedamidst much
persecution. During the last week the persecutionwill be so intense that
Messiahmay be said to be annihilated by it, His kingdom on earth being
destroyed. At the end of the lastweek the Antichristian prince who organises
the persecutionis himself exterminated, and destroyed in the final judgment.
According to this view the seventy weeks occupythe whole period that
intervenes betweenthe times of Cyrus or Artaxerxes and the lastjudgment.
The principal objectionto it is that it gives no explanation of the numbers
“seven” and “sixty-two,” which seemto have been chosenfor some particular
purpose. Nordoes it furnish any reasonfor the choice ofthe word “weeks”
instead of “times” or “seasons,” eitherof which words would have equally
served the same indefinite purpose.

The traditional interpretation follows the punctuation of Theodotion, which
St. Jerome also adopted, and reckons the seventy weeks from B.C. 458, the
twentieth year of Artaxerxes. From this date, measuring sevenweeks of
years—thatis, forty-nine years—we are brought to the date B.C. 409. It is
predicted that during this period the walls of Jerusalemand the city itself
should be rebuilt, though in troublous times. It must be remembered that very
little is known of Jewishhistory during the times after Ezra and Nehemiah.
The latestdate given in Nehemiah is the thirty-second year of Artaxerxes, or
B.C. 446. It is highly probable that the city was not completely restoredtill
nearly forty years later. Reckoning from B.C. 409 sixty-two weeks or434
years, we are brought to A.D. 25, the year when our Saviourbegan His
ministry. After three and a half years, or in the “midst of a week,” he was cut
off. The seventy weeksend in A.D. 32, which is saidto be the end of the second
probation of Israelafter rejecting the Messiah. The agreementbetweenthe
dates furnished by history and prediction is very striking, and the general
expectationthat there prevailed about the appearance ofa Messiahat the
time of our Saviour’s first advent points to the antiquity as wellas to the
accuracyofthe interpretation. However, the explanation of the latter half of
the sevenweeks is not satisfactory. We have no chronologicalaccountof
events which occurredshortly after the Ascension, and there are no facts
statedin the New Testamentthat lead us to suppose that Israelshould have
three and a half years’probation after the rejectionof the Messiah.
The modern explanation adheres in part to the Masoretictext, and regards
the sixty-two year-weeksas beginning in B.C. 604. Reckoning onwards 434
years, we are brought to the year B.C. 170, in which Antiochus plundered the
Temple and massacred40,000 Jews.Onias III., the anointed prince, was
murdered B.C. 176, just before the close ofthis period; and from the attack
upon the Temple to the death of Antiochus, B.C. 164. was sevenyears, or one
week, in the midst of which, B.C. 167, the offering was abolished, and the
idolatrous altar erectedin the Temple. The seven weeksare then calculated
onwards from B.C. 166, and are statedto mean an indefinite period expressed
by a round number, during which Jerusalemwas rebuilt after its defilement
by Antiochus. This explanation is highly unsatisfactory. It not only inverts the
order of the weeks,but arbitrarily uses the word week in a double sense, in a

definite and in an indefinite sense atonce. There is still a graverobjection to
assuming that the starting point of the seventy weeks is the yearB.C. 604. No
command to rebuild Jerusalemhad then gone forth.
BensonCommentary
Daniel 9:24. Seventy weeks,&c. — Weeks notof days, but of years, or,
seventy times sevenyears, that is, four hundred and ninety years, eachday
being accounteda year according to the prophetic wayof reckoning, (see note
on Daniel 7:25,) a way often used in Scripture, especiallyin reckoning the
years of jubilee, which correspondwith these numbers in Daniel:see Leviticus
25:8. See also Genesis29:27, where, to fulfil her week, is explained by
performing another sevenyears’ service for Rachel;and Numbers 14:34,
where we read, that according to the number of the days which the spies
employed in searching out the land of Canaan, even forty days, the Israelites
were condemned to bear their iniquities, even forty years. Thus God says
likewise to Ezekiel, cotemporarywith Daniel, I have laid upon thee the years
of their iniquity, according to the number of the days three hundred and
ninety days. I have appointed thee EACH DAY FOR A YEAR. Nor was this
mode of expressionin use only among the Jews;for Varro, speaking of
himself, says, he was entered into the twelfth week ofhis age, atthe close of
which he would have been eighty-four years old. In these instances, the days
evidently denote solaryears, which were in use throughout the Jewishhistory;
so that there is no probability that the angelshould here intend any such
singularity, as counting by lunar years. Are determined upon, or concerning,
thy people — Hebrew ‫,ְךתחנ‬ are decided. The greatevent specifiedwas not to
be protracted beyond this period, fixed and determined in the counsels of
God.
To finish the transgression — The reader will observe, the expressionis not, to
finish transgressions, but ‫,עׂשפה‬ the transgression;a word which is derived
from a theme which signifies, “to revolt, to rebel, to be contumacious, to
refuse subjection to rightful authority, or obedience to a law which we ought

to observe.” To finish such transgression, is expressed by a word (‫)אלכל‬ which
denotes universality, to cancel, orannihilate. Dr. Apthorp, in his Discourses
on Prophecy, vol. 1. p. 262, justly observes, thatthe diversity of expression
respecting the severalbenefits here promised to the world by the Messiah,
may be well supposedto intend so many distinct and determinate ideas. “In a
prophecy of such moment,” says he, “we cannotsuppose a mere co-acervation
of synonymous terms, but eachword is emphatic, and proper to its subject.
The appropriate sense ofeachmay be investigated, from their use and
significance in other passagesofHoly Scripture.” Accordingly, by the word
transgression, he here understands man’s first disobedience, with its direful
effects, the depravation and mortality of human nature. And by finishing this
transgressionhe understands, “cancelling the primeval guilt of Adam’s
apostacy, and reversing the sentence ofmortality then passedon all the
human race.” In other words we may properly understand by the expression,
the abolishing the guilt and fatal effects ofthat disobedience, in such a manner
that no man shall perish eternally merely on accountof the sin of our first
parents, or the depravity entailed upon us thereby; to counteractthe influence
of which, sufficient grace is procured for us, and offeredto us in the gospelof
Christ. Concerning this first benefit of our redemption, the apostle treats
explicitly Romans 5:12-21, a passagewhichthe readeris particularly
requestedcarefully to consider, as containing a full justification of the
exposition here given of the first clause of this verse;man’s first disobedience,
termed by the apostle the one offence, and the offence of one, being
representedby him as introducing death into the world, and all our misery;
and the obedience, or righteousness ofone, and the free gift, procured for all
mankind, and actually conferredon all penitent believers, as the one
meritorious cause and source of our salvation. “No words canexpress, or
thought conceive, the greatness ofthis redemption. Imagination faints under
the idea of a Divine Benefactoreffacing sin, annihilating death, and restoring
eternal life.”
And to make an end of sins — “As, in the appropriate sense of the words, the
transgressiondenotes one original act of apostacyand rebellion againsta
positive command of God; sins, in the plural, emphatically express all the

vices [offences]againstconscience, allthe crimes againstcivil society, and all
sins againstGod, which have everreigned among men. The redemption by
Christ hath abolishedall the fatal effects of moral evil, with respectto such as
believe and obey the gospel;” not only cancelling their actual guilt by a
gracious remission, but even renewing their fallen nature, stamping them with
the divine image, and thus both entitling them to, and preparing them for, the
immortality lost by the fall.
And to make reconciliationfor iniquity — In these words is expressedthe
manner in which our redemption from death and sin hath been effected. “The
word ‫,רפכ‬ rendered reconciliationhere, is the etymon of our English word, to
cover. Its primary meaning is, to hide, or conceal, the surface of any
substance, by inducing another substance overit. Thus the ark is commanded
to be pitched, or covered, within and without, to secure it from the waters of
the deluge. Sin, when grievous, and ripe for punishment, is said to be before
God, or in his sight: a propitiation is the covering of sin, [procuring] God’s
hiding his face from our sins, and blotting out our iniquities: see Romans
3:23; Romans 3:25. The word redemption implies a price paid for those who
are setat liberty: the price is the blood of Christ; that blood a sacrifice;and
the sacrifice anexpiation for sinners, that is, for all mankind. This is the first
and leading notion of the divine expedient for saving sinners, the sacrifice and
blood of Christ. The secondprincipal idea under which this redemption is
represented, is that of substitution, and satisfaction, by another’s suffering for
our guilt; and in this wayof stating the doctrine, still the principal and leading
idea is that of a sacrifice, and the blood of a victim;” namely, Christ’s dying
for the ungodly: see Romans 5:6-9. Inasmuch as Christ, by dying in our stead,
“hath prevented either the extinction or [eternal] misery of a whole species,
and hath obtained for us a positive happiness, greaterthan we lost in Adam;
every considerate man must think it fit, that to effectsuch a redemption, some
greatexpedient should be proposedby God himself, to vindicate his wisdom
and moral government, in suffering so much vice and confusionto end so
happily.” Add to this, that “so congenialto the most generous sentiments of
the human mind is the idea of one devoting himself for another, for many, and
for all, that all antiquity abounds with such examples and opinions. Not that

the Scripture doctrine of Christ’s satisfaction, in itself so luminous, needs any
support from foreign testimony; but it is certain that a generalconsent,
founded in nature, or divine institution, or both, hath led men to seek
expiation of consciousguilt, in the way of voluntary substitution, and
vicarious devotement. The chief reasonof that prejudice, which is by some
entertained againsta doctrine so essentialto peace of conscience, is founded
on inattention to ancient religious customs. By the sacrifice ofChrist, victims
and sacrificesare abolished;but all the ancient religions abounded with them
to a degree which we should think astonishing, and scarcelycredible. Oceans
of blood flowedround their altars;and the Levitical rites were instituted on
purpose to adumbrate Christ’s expiation, and to introduce all that admirable
spirituality and [pious] devotion, which is now the distinguishing excellence of
Christianity.” — Dr. Apthorp.
To bring in everlasting righteousness — The three former particulars already
consideredimport the removing the greatestevils;this, and the two following,
imply the conferring of the greatestbenefits, and all by Jesus Christ. This
clause, says Dr. Apthorp, “may admit of two interpretations, which both
concur in Christ, and are consistentwith eachother: our justification by faith
in him, and our subsequent study [practice] of personalvirtue. The first is a
gratuitous actof Christ; the secondis characteristic ofhis true disciples. In
the former sense, Jeremiahstyles him by his divine title, JEHOVAH OUR
RIGHTEOUSNESS. And in both senses ChristJesus is made unto us wisdom
and righteousness,sanctificationandredemption.” To speak a little more
distinctly: to bring in everlasting righteousness, according to the gospel,
evidently includes three things: 1st, To bring in Christ’s righteousness, orhis
obedience unto death, as the ground of our justification and title to eternal
life, he being the end of the law for righteousness to every one that believeth.
2d, To bring holiness, the divine nature, or the Spirit of God, with his various
graces,into our souls, making us conformable to his image, as our meetness
for that future felicity. And, 3d, Forour direction in the way that leads to it;
to lay before us, for our observation, a complete rule of life and manners. Of
this lastparticular, which Dr. Apthorp includes in the everlasting
righteousness here spokenof, as being immutable in its obligations, and

eternal in its sanctions, he speaks as follows:“Whenwe considerthe Christian
morality in its ground of obligation, [namely, the will of God,] its principle of
charity, and in its detail of specialduties, we are struck with admiration at the
simplicity and perfection of a rule of life, which, without any artificial system,
extended the Jewishlaw, and combined all the excellencesofGentile
philosophy; the elevationof Plato, without his mysticism; the reasonableness
of Aristotle, without his contractedselfishness, andworldly views; tempering
the rigour of Zeno with the moderation of Epicurus; while, by the greatnessof
its end, it reforms, refines, and elevates human nature from sense to spirit,
from earth to heaven.”
And sealup the vision and prophecy — Hebrew, noisivlaes ot,‫וְךביא‬ ‫תזון‬ ‫ולתחם‬
and prophet; prophet being put for prophecy. The words are a Hebraism, and
when expressedin modern language signify, 1st, The accomplishing, and
thereby confirming, all the ancient predictions relating to the most holy
person here intended. God had spokenof the Messiah, by the mouths of his
holy prophets, from the foundation of the world; had foretold his coming,
pointed out the place of his birth, and specifiedthe extraordinary
circumstances ofit; described the manner of his life, the nature of his
doctrine, and the variety and splendour of his miracles, with the treatment he
should receive from his countrymen; had foretold repeatedly, and set forth at
large, his humiliation, sufferings, and death, his resurrection, ascension, and
the glory that should follow. Now by making the events exactlyto answerthe
predictions, he confirmed them, as the setting of a sealto any writing confirms
its authenticity. 2d, To seatimplies, to finish, conclude, and put an end to any
thing. Thus also were the vision and prophecy sealedamong the Jews. They
were shut up and finished. The privilege and use of them were no longerto be
continued in their church. And this also happened accordingly;for, by their
own confession, from that day to this they have not enjoyed either vision or
prophet. But, 3d, To seal, is to consummate and perfect; and to sealthe vision
and prophecy here, may include the adding the New Testamentrevelations
and predictions to those of the Old, and thereby supplying what was wanting
to perfect the book of God, and render it a complete system of divine
revelation. It is only necessaryto add, 4th, That as things are frequently

sealedin order to their security, the preservation of the divine records and
oracles included in both Testaments may be also here intended by the
expression.
And to anoint the MostHoly — Hebrew, ‫קכעים‬ ‫,קכע‬ literally, the holy of
holiest an expressionoften used of holy places, orthings, especiallyof the most
holy place of the Jewishtabernacle and temple. It is here very properly
applied to the Messiah, whosesacredbody was the temple of the Deity;
agreeable to his own declaration, Destroythis temple, pointing to himself by
some expressive action, and in three days I will raise it up; and who was
greaterthan the temple. Now this most holy person, in whom dwelt the fulness
of the Godheadbodily, and who, even as man, had the Holy Spirit without
measure, was by that divine unction (which is here principally intended) at
once designatedand qualified for the sundry offices he was to sustain,
especiallythe prophetic, sacerdotal, andkingly offices, forthe various
characters he was to bear, and the work he was to do on earth, and is now
doing in heaven, and hence is properly termed the Messiah, orthe Anointed
One. To this may be added, that, as the Jewishtemple was evidently a type of
the church of God, especiallythe Christian Church, termed in the Psalms and
Prophets the city of God, and the holy place of the tabernacle ofthe Most
High; by anointing the holy of holies here, may be also intended the effusion of
the Holy Spirit, in his rich variety of gifts and graces,upon the Christian
Church, foretoldin innumerable passages ofthe Prophets, and eminently
fulfilled, as the Acts of the Apostles, the epistles containedin the New
Testament, and the writings of the ancientfathers abundantly prove.
Matthew Henry's Concise Commentary
9:20-27 An answerwas 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 answerto the
prayer; for He is faithful that has promised. Daniel had a far greaterand
more glorious redemption discoveredto him, which God would work out for

his church in the latter days. Those who would be acquainted with Christ and
his grace, mustbe much in prayer. The evening offering was a type of the
greatsacrifice Christ was to offer in the evening of the world: in virtue of that
sacrifice Daniel's prayer was accepted;and for the sake ofthat, this glorious
discoveryof 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 meana day for a year, or 490 years. About the end of this period a
sacrifice wouldbe offered, making full atonementfor sin, and bringing in
everlasting righteousness forthe complete justification of every believer. Then
the Jews, in the crucifixion of Jesus, wouldcommit that crime by which the
measure of their guilt would be filled up, and troubles would come upon their
nation. All blessings bestowedon 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
covenantwith many; and while we rejoice in the blessings ofsalvation, we
should remember what they costthe Redeemer. How can those escape who
neglectso greatsalvation!
Barnes'Notes on the Bible
Seventy weeks are determined - Here commences the celebratedprophecy of
the seventyweeks - a portion of Scripture Which has excited as much
attention, and led to as greata variety of interpretation, as perhaps any other.
Of this passage, ProfessorStuart ("Hints on the Interpretation of Prophecy,"
p. 104)remarks, "It would require a volume of considerable magnitude even
to give a history of the ever-varying and contradictoryopinions of critics
respecting this "locus vexatissimus;"and perhaps a still larger one to
establishan exegesis whichwould stand. I am fully of opinion, that no
interpretation as yet published will stand the testof thorough grammatico-
historicalcriticism; and that a candid, and searching, and thorough
"critique" here is still a "desideratum." May some expositor, fully adequate
to the task, speedilyappear!" After these remarks of this eminent Biblical

scholar, it is with no greatconfidence of successthat I enter on the exposition
of the passage.
Yet, perhaps, though "all" difficulties may not be removed, and though I
cannot hope to contribute anything "new" in the exposition of the passage,
something may be written which may relieve it of some of the perplexities
attending it, and which may tend to show that its author was under the
influence of Divine inspiration. The passage maybe properly divided into two
parts. The first, in Daniel 9:24, contains a "general"statementof what would
occurin the time specified- the seventyweeks;the second, Daniel9:25-27,
contains a "particular" statement of the manner in which that would be
accomplished. In this statement, the whole time of the seventy weeks is broken
up into three smaller portions of seven, sixty-two, and one - designating
evidently some important epochs or periods Daniel9:25, and the last one week
is againsubdivided in such a way, that, while it is said that the whole work of
the Messiahin confirming the covenant would occupy the entire week, yetthat
he would be cut off in the middle of the week, Daniel9:27.
In the "general" statementDaniel9:24 it is saidthat there was a definite time
- seventy weeks- during which the subjectof the prediction would be
accomplished;that is, during which all that was to be done in reference to the
holy city, or in the holy city, to finish the transgression, to make an end of sin,
etc., would be effected. The things specified in this verse are "what was to be
done," as detailed more particularly in the subsequent verses. The design in
this verse seems to have been to furnish a "general"statementof what was to
occurin regardto the holy city - of that city which had been selectedfor the
peculiar purpose of being a place where an atonement was to be made for
human transgression. It is quite clearthat when Daniel setapart this period
for prayer, and engagedin this solemnact of devotion, his design was not to
inquire into the ultimate events which would occurin Jerusalem, but merely
to pray that the purpose of God, as predicted by Jeremiah, respecting the
captivity of the nation, and the rebuilding of the city and temple, might be
accomplished. Godtook occasionfrom this, however, not only to give an
implied assurance aboutthe accomplishment of these purposes, but also to
state in a remarkable manner the "whole" ultimate designrespecting the holy
city, and the greatevent which was ever onward to characterize it among the

cities of the world. In the considerationof the whole passage Daniel9:24-27, it
will be proper, first, to examine into the literal meaning of the words and
phrases, and then to inquire into the fulfillment.
Seventy weeks -‫םבׂשים‬ ‫םבׂשים‬ shâbu‛ı̂ym shı̂b‛ı̂ym. Vulgate, Septuaginta
hebdomades. So Theodotion, Ἑβδομήκονταἑβδομάδες Hebdomēkonta
hebdomades. Prof. Stuart ("Hints," p. 82)renders this "seventysevens;" that
is, seventy times sevenyears:on the ground that the word denoting "weeks"
in the Hebrew is not ‫םבׂשים‬ shâbu‛ı̂ym, but ‫םבׂשוח‬ shâbu‛ôth. "The form which
is used here," says he, "which is a regular masculine plural, is no doubt
purposely chosento designate the plural of seven;and with greatpropriety
here, inasmuch as there are many sevens which are to be joined togetherin
one common sum. Daniel had been meditating on the close of the seventy
"years" ofHebrew exile, and the angelnow discloses to him a new period of
"seventytimes seven," in which still more important events are to take place.
Seventy sevens, or(to use the Greek phraseology), "seventyheptades," are
determined upon thy people.
Heptades of what? Of days, or of years? No one can doubt what the answeris.
Daniel had been making diligent searchrespecting the seventy "years;" and,
in such a connection, nothing but seventy heptades of years could be
reasonablysupposedto be meant by the angel." The inquiry about the
"gender" of the word, of which so much has been said (Hengstenberg,
"Chris." ii. 297), does not seemto be very important, since the same result is
reachedwhether it be rendered "seventysevens," or"seventyweeks." In the
former ease, as proposedby Prof. Stuart, it means seventysevens of "years,"
or 490 years;in the other, seventy "weeks"ofyears; that is, as a "weekof
years" is sevenyears, seventy such weeks, oras before, 490 years. The usual
and proper meaning of the word used here, however - ‫םבבׂש‬ shâbûa‛a is a
"seven," ἐβδομάςhebdomas, i. e., a week. - Gesenius, "Lexicon" Fromthe
"examples" where the word occurs it would seemthat the masculine or the
feminine forms were used indiscriminately.
The word occurs only in the following passages, in all of which it is rendered
"week," or"weeks,"exceptin Ezekiel45:21, where it is rendered "seven," to
wit, days. In the following passages the word occurs in the masculine form

plural, Daniel 9:24-26;Daniel10:2-3; in the following in the feminine form
plural, Exodus 34:22;Numbers 28:26;Deuteronomy 16:9-10, Deuteronomy
16:16;2 Chronicles 8:13; Jeremiah 5:24; Ezekiel45:21;and in the following
in the singular number, common gender, rendered "week,"Genesis29:27-28,
and in the dual masculine in Leviticus 12:5, rendered "two weeks."From
these passages itis evident that nothing certain canbe determined about the
meaning of the word from its gender. It would seem to denote "weeks,"
periods of sevendays - "hebdomads" - in either form, and is doubtless so used
here. The fair translation would be, weeks seventyare determined; that is,
seventy times sevendays, or four hundred and ninety "days." But it may be
askedhere, whether this is to be taken literally, as denoting four hundred and
ninety days? If not, in what sense is it to be understood? and why do we
understand it in a different sense? It is clearthat it must be explained literally
as denoting four hundred and ninety "days," or that these days must stand
for years, and that the period is four hundred and ninety "years."Thatthis
latter is the true interpretation, as it has been held by all commentators, is
apparent from the following considerations:
(a) This is not uncommon in the prophetic writings. See the notes at Daniel
7:24-28. (See also Editor's Preface to volume on Revelation.)
(b) Daniel had been making inquiry respecting the seventy "years,"and it is
natural to suppose that the answerof the angelwould have respectto "years"
also;and, thus understood, the answerwould have met the inquiry pertinently
- " not seventyyears, but a week ofyears - seven times seventy years."
Compare Matthew 18:21-22. "Insuch a connection, nothing but seventy
heptades of years could be reasonablysupposedto be meant by the angel." -
Prof. Stuart's "Hints," etc., p. 82.
(c) Years, as Prof. Stuart remarks, are the measure of all considerable periods
of time. When the angelspeaks, then, in reference to certainevents, and
declares that they are to take place during "seventyheptades," it is a matter
of course to suppose that he means years.
(d) The circumstances ofthe case demand this interpretation. Danielwas
seeking comfortin view of the factthat the city and temple had been desolate

now for a period of seventy years. The angelcomes to bring him consolation,
and to give him assurances aboutthe rebuilding of the city, and the great
events that were to occurthere. But what consolationwould it be to be told
that the city would indeed be rebuilt, and that it would continue seventy
ordinary weeks -that is, a little more than a year, before a new destruction
would come upon it? It cannot well be doubted, then, that by the time here
designated, the angelmeant to refer to a period of four hundred and ninety
years;and if it be askedwhy this number was not literally and exactly
specifiedin so many words, instead of choosing a mode of designation
comparatively so obscure, it may be replied,
(1) that the number "seventy" was employed by Danielas the time respecting
which he was making inquiry, and that there was a propriety that there
should be a reference to that fact in the reply of the angel - "one" number
seventy had been fulfilled in the desolations ofthe city, there would be
"another" number seventyin the events yet to occur;
(2) this is in the usual prophetic style, where there is, as Hengstenberg
remarks ("Chris." ii. 299), oftena "concealeddefiniteness." Itis usual to
designate numbers in this way.
(3) The term was sufficiently clearto be understood, or is, at all events, made
clearby the result. There is no reasonto doubt that Danielwould so
understand it, or that it would be so interpreted, as fixing in the minds of the
Jewishpeople the period when the Messiahwas aboutto appear. The meaning
then is, that there would be a period of four hundred and ninety years, during
which the city, after the order of the rebuilding should go forth Daniel9:25,
until the entire consummation of the greatobjectfor which it should be
rebuilt: and that then the purpose would be accomplished, and it would be
given up to a greaterruin. There was to be this long period in which most
important transactions were to occurin the city.
Are determined - The word used here (‫ְךתחנ‬ nechettak from ‫תחנ‬ châtak)
occurs nowhere else in the Scriptures. It properly means, according to
Gesenius, to cut off, to divide; and hence, to deterinine, to destine, to appoint.
Theodotionrenders it, sunetmeetheesan - are cut off, decided, defined. The

Vulgate renders it, "abbreviate sunt." Luther, "Sind bestimmet" - are
determined. The meaning would seemto be, that this portion of time - the
seventy weeks -was "cut off" from the whole of duration, or cut out of it, as it
were, and set by itself for a definite purpose. It does not mean that it was cut
off from the time which the city would naturally stand, or that this time was
"abbreviated," but that a portion of time - to wit, four hundred and ninety
years - was designatedor appointed with reference to the city, to accomplish
the greatand important objectwhich is immediately specified. A certain,
definite period was fixed on, and when this was past, the promised Messiah
would come. In regardto the constructionhere - the singular verb with a
plural noun, see Hengstenberg, "Christ. in, loc." The true meaning seems to
be, that the seventy weeks are spokenof"collectively," as denoting a period of
time; that is, a period of seventyweeks is determined. The prophet, in the use
of the singular verb, seems to have contemplated the time, not as separate
weeks,oras particular portions, but as one period.
continued...
Jamieson-Fausset-BrownBible Commentary
24. Seventy weeks—namely, ofyears;literally, "Seventysevens";seventy
heptads or hebdomads; four hundred ninety years;expressedin a form of
"concealeddefiniteness" [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 Testamenttheocracy. Up to that time Israel, though
oppressedat times, was;as a rule, free. From the Babylonian captivity the
theocracynever recoveredits full freedom down to its entire suspensionby
Rome; and this period of Israel's subjectionto the Gentiles is to continue till
the millennium (Re 20:1-15), when Israelshall be restoredas head of the New
Testamenttheocracy, whichwill embrace the whole earth. The free theocracy
ceasedin 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 Israelhad 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)declaredit to be God's will that
they should submit to Babylon. Hence every effort of Jehoiakim, Jeconiah,

and Zedekiahto 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 goodin the preceding ones, summed up in Christ, but in a wayvisible
only to the eye of faith. Since He came as a servant, He chose for His
appearing the period darkestof 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 lastenemy, Antichrist. As the Davidic epochis the point of the
covenant-people's highestglory, so the captivity is that of their lowest
humiliation. Accordingly, the people's sufferings are reflectedin the picture of
the suffering Messiah. He is no longerrepresentedas 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 secondand seventh chapters, Christ's first coming is not noticed,
for Daniel's objectwas to prophesy to his nation as to the whole period from
the destructionto the re-establishment of Israel;but this ninth chapter
minutely predicts Christ's first coming, and its effects onthe covenantpeople.
The seventy weeksdate thirteen years before the rebuilding of Jerusalem;for
then the re-establishmentof the theocracybegan, namely, at the return of
Ezra to Jerusalem, 457 B.C. So Jeremiah's seventyyears of the captivity begin
606 B.C., eighteenyears before the destruction of Jerusalem, for then Judah
ceasedto exist as an independent theocracy, having fallen under the swayof
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 secondMoses)from Persia to Jerusalem, the restorationof the city,
the nationality, and the law. Artaxerxes, in the seventh year of his reign, gave
him the commissionwhich 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 secondof 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 restorationof 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 weeksdated
from eighty-one years after Danielreceived 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 separatedfrom
him by at leasta half millennium. Expectationwas sufficiently kept alive by
the generalconceptionofthe time; not only the Jews, but many Gentiles
lookedfor some greatLord 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 canonimmediately 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, "cutout," namely, from the whole course oftime, for
God to deal in a particular manner with Jerusalem.
thy … thy—Daniel had in his prayer often spokenof Israel as "Thy people,
Thy holy city"; but Gabriel, in reply, speaks ofthem 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 ownthem
as His [Tregelles](compare Ex32:7). 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 ofthe righteous (Jas 5:16-
18).
finish—literally, "shut up"; remove from God's sight, that is, abolish (Ps 51:9)
[Lengkerke]. The seventyyears' 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 Job9:7), is
better supported.

make reconciliationfor—literally, "to cover," to overlay (as with pitch, Ge
6:14). Compare Ps 32:1.
bring in everlasting righteousness—namely, the restorationof the normal
state betweenGod and man (Jer23:5, 6); to continue eternally (Heb 9:12; Re
14:6).
sealup … vision … prophecy—literally, "prophet." To give the sealof
confirmation to the prophet and his vision by the fulfilment.
anoint the MostHoly—primarily, to "anoint," or to consecrateafterits
pollution "the MostHoly" 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 seatand propitiation, Ro 3:25), which the Jews
lookedfor at the restorationfrom Babylon, shall have its true realization only
in Messiah. Forit 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 consecratewith His presence the holy place at Jerusalem(Jer
3:16, 17;Eze 37:27, 28), after its pollution by Antichrist, of which the feastof
dedication after the pollution by Antiochus was a type.
Matthew Poole's Commentary
Seventy weeks:these weeksare weeksofdays, and these days are so many
years;though neither days, nor months, nor years are expressed, (which
makes it somewhatthe more obscure,)but weeks only. It is yet plain and
obvious that the angel useth the number seventy to show the favour of God
towards them, that they might have so much liberty and joy as their seventy
years’bondage and sufferings amounted to. Yet was this but a type of the time
of grace which was to follow after by the coming of Christ. Upon thy people,
and upon thy holy city. Why doth he call them Daniel’s people?
1. Becausethey were his by nation, blood, laws, and profession.

2. Thine because thou dost own them, and art so tender of them, and so
zealous for them.
To finish the transgression, andto make an end of sins, and to make
reconciliationfor iniquity. Note,
1. The angel discovers first the disease, in three severalwords, havh Nwe evk
which contain all sorts of sin, which the Messiahshould free us from by his
full redemption, see Exodus 34:6,7 Mt 1:21 viz. original, actual, of ignorance,
presumption, &c.;also fault and punishment, which we may prove by
Scripture.
2. The angel shows us also the cure of this disease in three words, le callee, le
chatem, le capper:
1. To finish transgression;
2. To make an end of sin;
3. To make reconciliation:all which words are very significant in the original,
and signify to pardon, to blot out, mortify, expiate.
To bring in everlasting righteousness,i.e. to bring in justification by the free
grace ofGod in Jesus Christthe Lord our Righteousness,Isaiah53:6
Jeremiah23:6 33:16 1 Corinthians 1:30; calledeverlasting because Christis
eternal, and he and his righteousness is everlasting. Christbrings this in,

1. By his merit;
2. By his gospeldeclaring it;
3. By faith applying and sealing it by the Holy Ghost.
To sealup the vision and prophecy; to abrogate the former dispensationof the
laws, and to fulfil it, and the prophecies relating to Christ, and to confirm and
ratify the new testamentor gospelcovenantof grace. The Talmud saith, all
the prophecies of the prophets related to Christ.
To anoint the most Holy; by which alluding to the holy of holies, which was
anointed, Exodus 30:25-31 40:9-16. This typified the church, which is called
anointed, 2 Corinthians 1:21, and heaven, into which Christ is entered,
Hebrews 8:1 9:24 10:19;but chiefly Christ himself, who is the Holy One, Acts
3:14. He receivedthe Spirit
without measure, John 3:34. His human nature is therefore calledthe temple,
John 2:19, and tabernacle, Hebrews 8:2 9:11: moreoverChrist is he that held
the law, by which the will of God is revealed; the propiatory, appeasing God;
the table, that nourisheth us; the candlestick, thatenlightens; the altar, that
sanctifies the gift and offering. All these were anointed and holy: by this word
anointing he alludes to his name Messiahand Christ, both which signify
anointed. Christ was anointed at his first conceptionand personal union, Luke
1:35; in his
baptism, Matthew 3:17; to his three offices by the Holy Ghost,

(1.) King, Matthew 2:2,
(2.) Prophet, Isaiah61:1,
(3.) Priest, Psalm 110:4.
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 accomplishmentof certainevents, relative to the temporal goodof 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 whatwas relative to the utter ruin and destruction of
the Jews as a people, and of their city: and this space of"seventy" weeksis not
to be understood of weeksofdays; which is too short a time for the fulfilment
of so many events as are mentioned; nor were they fulfilled within such a
space oftime; but of weeks ofyears, 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 sacredwritings; see Genesis29:27. 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 expressesthe division, or sectionofthese weeksinto distinct
periods, as seven, sixty two, and one. The first events mentioned are spiritual
ones, and are not ascribedto 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 observedbecause ofthe greatestimportance, and are as
follow:

to finish the transgression;not the transgressionofAdam, or original sin,
which, though took awayby Christ from his people, yet not from all men; nor
the actualtransgressionof man in general, which never more abounded than
in the age in which Christ lived; but rather the transgressions ofhis people he
undertook to satisfyfor, and which were laid on him, and bore by him, and
carried away, so as not to be seenmore, 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 greaterrestraints 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 awayand
abolishedby the sacrifice and satisfactionofChrist for them, as to guilt and
punishment; so that those, for whose sins satisfactionis made, no charge can
be brought againstthem, nor the curse of the law reachthem, nor any
sentence ofit be executed, or any punishment inflicted on them; but are
entirely and completelysaved from all their sins, and the sad effects ofthem.
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 sealedare hid and covered, and so are sins forgiven, Psalm 32:1,
and to make reconciliationfor iniquity: to expiate it, and make atonement for
it; which was made by the sacrifice ofChrist, 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,
expressedhere by severalwords;and for all the sins, iniquities, and
transgressions ofthe 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 ofChrist, 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 Jehovahthe Father's act; nor the application of it, which is by the Spirit of
God; but Christ's actualworking of it out by obeying the precept and bearing

the penalty of the law: and this may be truly called"everlasting", or"the
righteousness ofages"(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 wearout; its virtue to justify will ever
continue, being perfect; it will answerfor the justified ones in a time to come,
and has eternal life connectedwith it:
and to sealup the vision and prophecy; not to shut it up out of sight; rather to
seta mark on it, by which it might be more clearlyknown; but to consummate
and fulfil it: all prophecy is sealedup in Christ, and by him; he is the sum and
substance of it; the visions and prophecies of the Old Testamentrelate to him,
and have their accomplishmentin him; some relate to his personand office;
others to his coming into the world, the time, place, and manner of it; others
to the greatwork of redemption and salvationhe came about; and others to
his miracles, sufferings, and death, and the glory that should follow; all which
have been fulfilled: or, "to sealup the vision and prophet" (y); the prophets
were until John, and then to cease, and have ceasedeversince the times of
Jesus;there has been no prophet among the Jews, theythemselves do not
deny it; Christ is come, the last and greatProphet 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 ascensionthither, 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 washedin the
blood of Christ, clothedwith his righteousness, andsanctifiedby his Spirit;
and by whom they are anointed, some in an extraordinary and others in an
ordinary way, and all by the grace ofChrist: or it may be bestof 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; sanctifiedand setapart to his
office, and holy in the execution of it; equal in holiness to the Fatherand 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 sanctuaryor temple was a
type; and who was anointed with the Holy Ghost as man, at his incarnation,
baptism, and ascensionto heaven; and Abarbinel owns it may be interpreted
of the Messiah, who may be calledthe 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) "etprophetam", Pagninus,
Montanus, Munster, Junius & Tremellius, Piscator, Cocceius,Michaelis.
Geneva Study Bible
Seventy {p} weeksare determined upon {q} thy people and upon thy holy city,
to finish the {r} transgression, and to make an end of sins, and to make
reconciliationfor iniquity, and to bring in everlasting righteousness, andto
sealup the vision and prophecy, and to anoint the most Holy.
(p) He alludes to Jeremiah's prophecy, who prophesied that their captivity
would be seventy years:but now God's mercy would exceedhis judgment
seventimes as much, which would be 490 years, evenuntil the coming of
Christ, and so then it would continue forever.
(q) Meaning Daniel's nation, over whom he was careful.
(r) To show mercy and to put sin out of remembrance.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
24. The 70 years foretold by Jeremiahare to be understood as 70 weeksof
years (i.e. 490 years);at the end of that period sin will be done awaywith, and
the redemption of Israelwill be complete. Jeremiah’s promises, which, while
the city and nation are being made the prey of Antiochus, seema dead letter,
will, with this new explanation of their meaning, receive their fulfilment; and

(as Daniel 9:26-27 shew)the time when this will take place is not now far
distant. Perhaps, as Prof. Bevanobserves, this explanation may have been
suggestedto the writer by the terms of Leviticus 26:18; Leviticus 26:21;
Leviticus 26:24; Leviticus 26:28, where it is emphatically declared that the
Israelites are to be punished seventimes for their sins: “the 70 years of
Jeremiahwere to be repeatedseventimes, and at the end of the 490th yearthe
long-promised deliverance might be confidently expected.” The Chronicler
had already brought the idea of the 70 years of Judah’s desolationinto
connexion with heptads, or ‘weeks,’ofyears, by his remark (2 Chronicles
36:20 f.) that they were the penalty exactedby God for the ‘sabbatical’years,
which Israel had neglectedto observe whilst in possessionofits land (cf.
Leviticus 26:34 f.).
weeks]i.e. (as the sequel shews)weeksofyears, a sense notoccurring
elsewhere in Biblical Hebrew, but found in the Mishna.
determined] decreed(R.V.). The word is a different one from that rendered
‘determined’ in Daniel9:26-27, and occurs only here in Biblical Hebrew. In
the Talm. it means to determine in judgement, decide.
to finish the transgression]to bring it to an end. The verb rendered finish is
anomalous in form, and might also be rendered to confine (as in a prison,
Jeremiah32:2), or restrain (Numbers 11:28), viz. so that it could no longer
spread or continue active (so R.V. marg.). But the former rendering is
preferable; and is that adopted both by the ancientversions and by the great
majority of modern commentators.
and to make an end of sins] parallelwith to finish transgression:cf. for the
meaning of the verb, Ezekiel22:15 (‘consume’). So the Heb. marg. (Qrê), Aq.,
Pesh., Vulg. The Heb. text (K’tib) and Theod. have to sealup (‫םחת‬ for ‫,)םחה‬

which is explained (in agreementwith restrain in the lastclause), as meaning
partly to preclude from activity, partly to preclude from forgiveness (cf. Job
14:17): but this explanation is forced; and the Qrê yields here a meaning in
better harmony with the context.
and to canceliniquity] The verb kipper means originally, as seems to be
shewnby Arabic, to cover; in Hebrew, however, it is never used of literal
covering, but always in a moral application, viz. either of covering the face of
(i.e. appeasing[334])anoffended person, or of screening an offence or an
offender. When, as here, the reference is to sin or iniquity, the meaning
differs, according as the subjectis the priest, or God: in the former case the
meaning is to coveror screenthe sinner by means (usually) of a propitiatory
sacrifice[335],and it is then generallyrendered make atonement or
reconciliationfor (as Leviticus 4:20; Leviticus 4:26; Leviticus 4:31); in the
latter case it means to treat as covered, to pardon or cancel, without any
reference to a propitiatory rite, as Jeremiah 18:23;Psalm 65:3; Psalm78:38;
Psalm79:9 (A.V. to purge awayor forgive)[336]. Here no subject is
mentioned: it would most naturally (as in the case ofthe other infinitives) be
God; moreover, when, in the ritual laws, the subject is the priest, the object of
the verb is never, as here, the guilt. The rendering of R.V. marg. (‘to purge
away’), though somewhatof a paraphrase, is thus preferable to that of A.V.
[334]See Genesis 32:20 [Heb. 21];and cf. Proverbs 16:14 (‘pacify’).
[335]Occasionallywithout one, as Exodus 30:15-16, Numbers 16:46 f.,
Numbers 25:13.
[336]See more fully the note in the writer’s Deuteronomy, p. 425 f.; or the art.
Propitiation in Hastings’ Dict. the Bible.

everlasting righteousness]The expressiondoes not occurelsewhere.In
thought, however, Isaiah45:17, ‘Israelis saved through Jehovahwith an
everlasting salvation:ye shall not be put to shame, and ye shall not be
confounded, for ever and ever,’ Isaiah60:21, ‘Thy people shall be all of them
righteous, for evershall they inherit the land,’ are similar. The generalsense
of the four clauses,ofwhich this is the last, is that the Messianic ageis to be
marked by the abolition and forgiveness ofsin, and by perpetual
righteousness. Itthus expresses in a compendious form the teaching of such
passagesas Isaiah4:3 f. (the survivors of the judgement to be all holy), Isaiah
32:16-17 (righteousnessthe mark of the ideal future), Isaiah33:24 (‘the people
that dwell therein shall be forgiven their iniquity’), Ezekiel36:25-27;Isaiah
45:17;Isaiah 60:21.
and to sealvision and prophet] i.e. to setthe sealto them, to ratify and
confirm the prophets’ predictions, the figure (cf. John 3:33; John 6:27) being
derived from the custom of affixing a sealto a document, in order to
guarantee its genuineness (Jeremiah32:10-11;Jeremiah32:44). The close of
the 70 weeks willbring with it the confirmation of the prophetic utterances
(such as those just quoted) respecting a blissful future.
A.V., R.V., ‘sealup,’ means to close up, preclude from activity, the sense of
the expression, upon this view, being supposedto be that, prophecies being
fulfilled, prophet and vision will be neededno more.
and to anoint a most holy] ‘most holy’ or ‘holy of holies’(lit. holiness of
holinesses)is an expressionbelonging to the priestly terminology and is
variously applied. It is used of the altar of burnt-offering (Exodus 29:37, ‘and
the altar shall be most holy,’ Exodus 40:10), of the altar of incense (Exodus
30:10), of the Tent of meeting, with the vessels belonging to it (ib. Exodus
30:26-29;cf. Numbers 4:4; Numbers 4:19, Ezekiel44:13); of the sacred
incense (ib. 30:36), of the shew-bread(Leviticus 24:9), of the meal-offering

(Leviticus 2:3; Leviticus 2:10; Leviticus 6:17; Leviticus 10:12), of the flesh of
the sin-and guilt-offering (Leviticus 6:17; Leviticus 6:25; Leviticus 7:1;
Leviticus 7:6; Leviticus 10:17; Leviticus 14:13, Numbers 18:9; cf. Leviticus
21:22, Ezekiel42:13, Ezra 2:63, 2 Chronicles 31:14); of things ‘devoted’ to
Jehovah(Leviticus 27:28);of the entire Temple, with the territory belonging
to it, in Ezekiel’s vision (Ezekiel43:12;Ezekiel45:3; Ezekiel48:12); and once
(perhaps) of the priests (1 Chronicles 23:13), ‘And Aaron was separated, to
sanctify him as (a thing) most holy[337], him and his sons for ever, to burn
incense, &c.’:‘the holy of holies,’or ‘the most holy (place),’ is also the name,
in particular, of the inmost part of the Tent of meeting, and of the Temple, in
which the ark was (Exodus 26:33, and frequently). As no objectis calledin
particular ‘a most holy (thing),’ generalconsiderations, viewedin the light of
the context, can alone determine what is here intended. A material object,
rather than a person, is certainly most naturally denoted by the expression,
and most probably either the altar of burnt-offering (which was in particular
desecratedby Antiochus Epiphanes), or the Temple generally, is what is
meant. The term anoint is used both of the altar of burnt-offering in
particular, and of the Tent of meeting and vessels belonging to it in general, in
Exodus 29:36;Exodus 30:26-28 (cf. Exodus 40:9-11;Leviticus 8:10-11;
Numbers 7:1; Numbers 7:10; Numbers 7:84; Numbers 7:88),—eachtime
immediately preceding the passagesquotedabove for the use in the same
connexion of the term ‘most holy.’ The consecrationofa temple in the
Messianic age(cf. Isaiah 60:7; Ezekiel40 ff.) is, no doubt, what is intended by
the words.
[337]The words ought however, perhaps, to be rendered (cf. A.V., R.V.) ‘that
he should sanctify that which was most holy, he and his sons for ever,’—the
reference being to the sanctuary and sacredvessels(cf. Exodus 30:29
Pulpit Commentary
Verse 24. - Seventy weeks are determined upon thy people and upon thy holy
city, to finish the transgression, andto make an end of sins, and to make
reconciliationfor iniquity, and to bring in everlasting righteousness, andto

sealup the vision and prophecy, and to anoint the MostHoly. The LXX. here
differs from the above, "Seventyweeks 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 ofdoublet: τὰς ἀδικίας σπανίσαι and ἀπαλεῖψαι τὰς
ἀδιλίας are different renderings of ‫ם‬ ְ‫ח‬ ַ‫ת‬ ֵ‫ל‬(lehathaym hattaoth), or as it is in the
Q'ri, leahthaym hattath (‫אות‬ ַ‫ת‬ ָּ‫ת‬ ‫ם‬ ְ‫ח‬ ַ‫ת‬ ֵ‫.)ל‬ Neitherof these seems to be the original
of the Greek. Schleusnersuggeststo read σφραγίσαι. Againstthis is the fact
that Paulus Tellensis renders lemaz'or, "to bring to nothing" (Jeremiah10:24,
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 ‫תחח‬ (ha-thath) instead of hatham; the other
translator must have read mahah (‫ה‬ ַ‫ת‬ ַ‫.)ה‬ The phrase, διανοηθῆναι, "to
understand the vision," seems a doublet of the clause, "to sealup the vision."
There seems to have been in one of the manuscripts used by the LXX.
translator a transpositionof words; for one of them must have read ‫ן‬ ָּ‫ח‬ֻ‫ת‬ ֵ‫ל‬
(lehoothan) instead of ‫יא‬ ‫ח‬‫ב‬ ַ‫ת‬ ֵ‫,ל‬ since he renders δοθῆναι. This is an impossible
change, but the mistaking of ‫םתהל‬ for ‫ןחהל‬ is perfectly easyto imagine, if ‫םחהל‬
had been written in place of ‫,איבהל‬ and it transferred to the place in the
Massoretic text occupiedby ‫,ייהל‬ then we can easilyunderstand ‫.ןיבהל‬ In the
last clause the LXX. translator must have read ‫תהש‬ instead of ‫,תשה‬ a clearly
inferior reading. The impression conveyedto one is that the translators were
able to put no intelligible meaning on the passage, andrendered the words
successivelyas 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. Theodotionrenders, "Seventyweeks are
determined (συνετμήθησαν)upon thy people and on the holy city, to sealsins
and wipe awayunrighteousness, and to atone for sin, and to bring the
everlasting righteousness,and to sealthe 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 sealsins." The
Peshitta has followedthe 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, "Seventyweeks 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,
"Seventyweeks 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 ‫ים‬ ‫ח‬ֻֻ‫ב‬ ַ‫ם‬ ‫ים‬ ‫ח‬ֻֻ‫ב‬ ַ‫,ם‬ and would render, "by weeks it is determined." There
seems little evidence for this reading; againsta few late manuscripts is the
consensus ofversions. "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 ‫ה‬ַ‫;כַל‬
but it is written ַ‫אד‬ַ‫,ל‬ which means "to restrain," "to enclose,""to separate
off" (Furst). Hence if we translate as it stands, it should be "restrain
transgression." "To make anend of" in also "causetransgressionto 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 takenin our versions. ProfessorBevanrenders
it "prophet" (so Hitzig and Hengstenberg). One is tempted to adopt the
reading of Michaelis ‫ייזה‬ ‫,איבְךת‬ "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 consonantaltext. Seventy weeks.
"Week,"while generallya week of days (Daniel10:2), was occasionallyweek

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