Daniel 9:24

Seventy weeks. — Great difficulty is experienced in discovering what sort of weeks is intended. Daniel 9:25 are sufficient to show that ordinary weeks cannot be meant. Possibly, also, the language (Daniel 10:2, margin “weeks of days”) implies that “weeks of days” are not intended here. On the other hand, it is remarkable that in Levítico 25:1 the word week should not have been used to signify a period of seven years, if year-weeks are implied in this passage. However, it is generally assumed that we must understand the weeks to consist of years and not of days (see Pusey’s Daniel, pp. 165, 166), the principle of year-weeks depending upon Números 14:34; Levítico 26:34; Ezequiel 4:6. The word “week” in itself furnishes a clue to the meaning. It implies a “Heptad,” and is not necessarily more 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) transgression and sin; (2) reconciliation and 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 parallel to the second marginal alternative, “to seal up,” which also implies that the iniquity can no more increase. Although the alternative readings may be most in accordance with the Babylonian idea of “sealing sins,” the presence of the word “to seal” in the last clause of the verse makes it more probable that the marginal readings are due to the conjectures of some early critics, than that they once stood in the text. However, it must be observed that while St. Jerome translates the passage “ut consummetur prœvaricatio, et finem habeat peccatum,” Theodotion supports the marginal reading “to seal.”

To make reconciliation — i.e., atonement. (Comp. Provérbios 16:6; Isaías 6:7; Isaías 27:9; Salmos 78:38.) The two former clauses show that during the seventy weeks sin will 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. — A phrase not occurring elsewhere. The prophet seems to be combining the notions of “righteousness” and “eternity,” which elsewhere are characteristics of Messianic prophecy. (Isaías 46:13; Isaías 51:5; Salmos 89:36; Daniel 2:44; Daniel 7:18; Daniel 7:27.)

To Seal Up. — 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 cessation of all prophecy. (Comp. 1 Coríntios 13:8.)

To anoint the most Holy. — The meaning of the sentence depends upon the interpretation of the words “Most Holy” or “Holy of Holies.” In Scripture they are used of (1) the altar (Êxodo 29:37); (2) the atonement (Êxodo 30:10); (3) the tabernacle and the sacred furniture (Êxodo 30:29); (4) the sacred perfume (Êxodo 30:36); (5) the remnant of the meat offering (Levítico 2:3; Levítico 2:10); (6) all that touch the offerings made by fire (Levítico 6:18); (7) the sin offering (Levítico 10:17); (8) the trespass offering (Levítico 14:13); (9) the shewbread (Levítico 24:9); (10) things devoted (Levítico 27:28); (11) various offerings (Números 18:9); (12) the temple service and articles connected with it, or perhaps Aaron (1 Crônicas 23:13); (13) the limits of the new temple (Ezequiel 43:12); (14) the sanctuary of the new temple (Ezequiel 45:3); (15) the territory set apart for the sons of Zadok (Ezequiel 48:2). Which of these significations is to be here adopted can only be discovered by the context. Now from the careful manner in which this and the following verse are connected by the words “Know therefore,” it appears that the words “most Holy” are parallel to “Messiah the Prince” (Daniel 9:25), and that they indicate a person. (See Levítico 6:18; 1 Crônicas 23:13.) This was the opinion of the Syriac translator, who renders the words “Messiah the 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 ἃγιον τῶν ἁγίων. Any reference to Zerubbabel’s temple, or to the dedication of the temple by Judas Maccabæus, is opposed to the context.

EXCURSUS G: THE SEVENTY WEEKS (Daniel 9:24).

It may be questioned in what way this prophecy presents any meaning to those who follow the punctuation of the Hebrew text, and put the principal stop in Daniel 9:25 after “seven weeks,” instead of after “three score and two weeks.” The translation would be as follows, “From the going out... until Messiah the prince shall be seven weeks; and during sixty-two weeks the city shall be rebuilt... and after sixty-two weeks shall Messiah be cut off”... This can only be explained upon the hypothesis that the word “week” is used in 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, consisted of seven such weeks; during the sixty-two weeks that followed the kingdom of Messiah is to be established amidst much persecution. During the last week the persecution will be so intense that Messiah may be said to be annihilated by it, His kingdom on earth being destroyed. At the end of the last week the Antichristian prince who organises the persecution is himself exterminated, and destroyed in the final judgment.

According to this view the seventy weeks occupy the whole period that intervenes between the times of Cyrus or Artaxerxes and the last judgment. The principal objection to it is that it gives no explanation of the numbers “seven” and “sixty-two,” which seem to have been chosen for some particular purpose. Nor does it furnish any reason for the choice of the word “weeks” instead of “times” or “seasons,” either of 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 seven weeks of years — that is, forty-nine years — we are brought to the date B.C. 409. It is predicted that during this period the walls of Jerusalem and the city itself should be rebuilt, though in troublous times. It must be remembered that very little is known of Jewish history during the times after Ezra and Nehemiah. The latest date given in Nehemiah is the thirty-second year of Artaxerxes, or B.C. 446. It is highly probable that the city was not completely restored till nearly forty years later. Reckoning from B.C. 409 sixty-two weeks or 434 years, we are brought to A.D. 25, the year when our Saviour began His ministry. After three and a half years, or in the “midst of a week,” he was cut off. The seventy weeks end in A.D. 32, which is said to be the end of the second probation of Israel after rejecting the Messiah. The agreement between the dates furnished by history and prediction is very striking, and the general expectation that there prevailed about the appearance of a Messiah at the time of our Saviour’s first advent points to the antiquity as well as to the accuracy of the interpretation. However, the explanation of the latter half of the seven weeks is not satisfactory. We have no chronological account of events which occurred shortly after the Ascension, and there are no facts stated in the New Testament that lead us to suppose that Israel should have three and a half years’ probation after the rejection of the Messiah.
The modern explanation adheres in part to the Masoretic text, and regards the sixty-two year-weeks as 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 massacred 40,000 Jews. Onias III., the anointed prince, was murdered B.C. 176, just before the close of this period; and from the attack upon the Temple to the death of Antiochus, B.C. 164. was seven years, or one week, in the midst of which, B.C. 167, the offering was abolished, and the idolatrous altar erected in the Temple. The seven weeks are then calculated onwards from B.C. 166, and are stated to mean an indefinite period expressed by a round number, during which Jerusalem was 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 at once. There is still a graver objection to assuming that the starting point of the seventy weeks is the year B.C. 604. No command to rebuild Jerusalem had then gone forth.