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Seventy Weeks
[ESV] Dan 9:24 [1] Seventy weeks [2] are decreed about your people and your holy city, [3] to finish the transgression, [4] to put an end to sin, and [5] to atone for iniquity, [6] to bring in everlasting righteousness, [7] to seal both vision and [8] prophet, and [9] to anoint a most holy place.
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[1] Seventy weeks [H7620 – shabua]
[H7620 – shabu] a period of seven (days, years), heptad, week: seven (1), week (4), Weeks (5), weeks (14).
The LXX reads:
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Seventy Weeks
[ESV] Dan 9:24 [1] Seventy weeks [2] are decreed about your people and your holy city, [3] to finish the transgression, [4] to put an end to sin, and [5] to atone for iniquity, [6] to bring in everlasting righteousness, [7] to seal both vision and [8] prophet, and [9] to anoint a most holy place.
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[1] Seventy weeks [H7620 – shabua]
[H7620 – shabu] a period of seven (days, years), heptad, week: seven (1), week (4), Weeks (5), weeks (14).
The LXX reads:
ἑβδομήκοντα
|
ἑβδομάδες
|
seventy
|
periods of seven
|
[G1440 - hebdomekonta] seventy: seventy (3), seventy-five *(1), seventy-sex *(1).
[G# - hebdomades] "periods of seven": also translated as "sabbaths" in Lev 25:8
*G# - Not found in any concordance that I have access to.
The Greek word hebdomades is not found in any concordance that I have access to. It is found in Scripture in Lev 25:8 where it is discussing the year of Jubilee and also...
... seven "periods of seven" of years equaling forty-nine years.
Lev 25:8 And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths [ἑβδομάδες] of years shall be unto thee forty and nine years.
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[2] are decreed [H2852 – chathak]
[H2852 – chathak] to divide, determine: decreed (1).
The LXX reads:
[G# - hebdomades] "periods of seven": also translated as "sabbaths" in Lev 25:8
*G# - Not found in any concordance that I have access to.
The Greek word hebdomades is not found in any concordance that I have access to. It is found in Scripture in Lev 25:8 where it is discussing the year of Jubilee and also...
... seven "periods of seven" of years equaling forty-nine years.
Lev 25:8 And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths [ἑβδομάδες] of years shall be unto thee forty and nine years.
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[2] are decreed [H2852 – chathak]
[H2852 – chathak] to divide, determine: decreed (1).
The LXX reads:
συνετμήθησαν
|
|
were rendered concise
|
E-sword directs us to this definition for the Greek word above:
[G4932 - suntemno] to cut in pieces: quickly (1).
The Greek word sunetmethesan is used only once in the LXX and it is here in this verse. When I see unique words like this, my curiosity is usually spiked.
This word is in verb form, active, plural, indicative, and 3rd person.
The Hebrew word here is also unique, and different than that of Dan 9:26-27. This is the only place it is used in the Hebrew OT.
It is used in the Talmud and it means to determine in judgment, decide.
I intend to come back to this word later.
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[3] to finish [H3607 – kala] the transgression [H6588 – pesha]
[H3607 – kala] to shut up, restrain, withhold: hold them back (1), kept (1), refuse (1), restrain (3), restrained (3), shut (4), stopped (1), withheld (2), withhold (1).
[H6588 – pesha] trangression: breach of trust (1), rebellion (6), rebellious (1), rebellious act (2), rebellious acts (2), transgression (37), transgressions (45).
τοῦ
|
συντελεσθῆναι
|
ἁμαρτίαν
|
to
|
finish off
|
sin
|
[G4932 - suntemno] to cut in pieces: - quickly (1)
[G266 - hamartia] a sin, failure: sin (96), sinful (2), sins (75).
The verb
rendered "finish" deviates from the standard meaning, and might also be
rendered to confine (as in prison,
Jer 32:2), or restrain (Num 11:28),
so that it could no longer spread or continue to be active.
The
former, rather than latter, rendering appears to be preferred as it is used in
the ancient versions and by a majority of modern commentators.
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[4] to put an end [H2856 – chatham] to sin [H2403 – chattaah]
[4] to put an end [H2856 – chatham] to sin [H2403 – chattaah]
[H2856 – chatham]
to seal, affix a seal, seal up: obstructs (1), seal (6), sealed (15), seals (2), sets a seal (1), shut (1).
[H2403 – chattaah] sinful thing, sin
This is said to be in agreement with the "restrain" and to make activity impossible.
This is said to be in agreement with the "restrain" and to make activity impossible.
Job
14:17 My transgression is sealed up [H2856 – chatham] in a bag, and You wrap up my
iniquity.
The LXX reads:
τοῦ
|
σφραγίσαι
|
ἁμαρτίας
|
to
|
set a seal upon
|
sins
|
[G4972 - sphragizo] to seal: put seal on (1), seal (2), sealed (9), set a seal on (1), set... seal to (2).
[G266 - hamartia] a sin, failure: sin (96), sinful (2), sins (75).
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[5] to atone [H3722 – kaphar] for iniquity [H5771 – avon]
[H3722 – kaphar] to cover over, pacify, make propitiation: appease (1), appease *(1), atone (3), atoned (2), atonement is made (1), atonement shall be made (1), atonement was made (1), atoning (1), canceled (1), expiation can be made (1), forgave (1), forgive (4), forgiven (5), made atonement (3), make atonement (71), makes atonement (2), making atonement (1), pardon (1).
H5771 – avon] iniquity, guilt, punishment for iniquity: blame (1), guilt (21), guilty (1), iniquities (46), iniquity (143), punishment (12), punishment for the iniquity (3), punishment for their iniquity (3).
The LXX reads:
H5771 – avon] iniquity, guilt, punishment for iniquity: blame (1), guilt (21), guilty (1), iniquities (46), iniquity (143), punishment (12), punishment for the iniquity (3), punishment for their iniquity (3).
The LXX reads:
ἀπαλεῖψαι
|
τὰς
|
ἀνομίας
|
to wipe out
|
the
|
lawless deeds
|
[G# - apaleipsai] eliminated: to wipe out (used only in this one instance of Daniel).
*G# - Not found in any concordance that I have access to.
[G548 - anomia] lawlessness: lawless deed (1), lawless deeds (2), lawlessness (12).
-- and to cancel iniquity – the verb kipper originally means to cover as seen in the Arabic. However, in the Hebrew it is never used in the sense of a literal covering. It is always used in a moral application. For example, covering the face of (appeasing) an offended person (Gen 32:20; Pro 16:14), or of screening an offence or offender.
*G# - Not found in any concordance that I have access to.
[G548 - anomia] lawlessness: lawless deed (1), lawless deeds (2), lawlessness (12).
-- and to cancel iniquity – the verb kipper originally means to cover as seen in the Arabic. However, in the Hebrew it is never used in the sense of a literal covering. It is always used in a moral application. For example, covering the face of (appeasing) an offended person (Gen 32:20; Pro 16:14), or of screening an offence or offender.
When dealing with sin, or the sinner (as in this case) the meaning is (usually) to cover by means of a
propitiatory sacrifice and it is then rendered make atonement or reconciliation
(Lev 4:20-31). Occasionally, this
is done without sacrifice (Exo 30:15-16; Num 16:46; Num 25:13).
In this case, as no subject is mentioned, the
subject is Jehovah. The meaning changes
again, and we arrive at treat as covered,
to pardon or cancel without any reference to a propitiatory rite (Jer 18:23;
Psa 65:3; Psa 78:38; Psa 79:9).
In this case, rather than "atone for iniquity" it
would better read: "to cancel iniquity", or "to purge away", which is in
agreement with the LXX – "to wipe out the lawless deeds".
[5a]
This phrase was not included in the English translation. Perhaps the translators felt it was
redundant [?] in meaning. It was seen in the LXX
following the Greek phrase above.
The LXX
reads:
τοῦ
|
ἐξιλάσασθαι
|
ἀδικίας
|
to
|
atone for
|
iniquities
|
[G# - exilasasthai] make atonement: make reconciliation. In most instances it is translated in the KJV as "make and atonement" and a couple of times as "make reconciliation".
*G# - Not found in any concordance that I have access to.
[G93 - adikia] injustice, unrighteousness: doing wrong (1), evildoers (1), iniquities (1), iniquity (2), injustice (1), unrighteous (2), unrighteousness (12), wickedness (4), wrong (1).
This phrase (and word) is interesting in that it wasn’t included in the English translation and that this Greek word [ἐξιλάσασθαι] isn’t included in any concordance.
[G93 - adikia] injustice, unrighteousness: doing wrong (1), evildoers (1), iniquities (1), iniquity (2), injustice (1), unrighteous (2), unrighteousness (12), wickedness (4), wrong (1).
This phrase (and word) is interesting in that it wasn’t included in the English translation and that this Greek word [ἐξιλάσασθαι] isn’t included in any concordance.
The
translators may have felt that the passage was redundant, and decided to
leave it out [?].
It
seems to go hand-in–hand with the previous phrase. Jehovah will "wipe out [cancel] the
lawless deeds" to "make atonement
for unrighteousness".
Elsewhere
in the LXX this word is almost always translated as "to make an atonement".
This word is almost always used to refer to an individual person or people. It is the unrighteousness of an individual or
nation.
We
end up with the full phrase: "wipe out
[cancel] the lawless deeds to make an
atonement for their iniquities [unrighteousness]".
This completed act, brings in righteousness (see [6]
below) as a result:
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[6] to bring in [H935 – bo] everlasting [H5769 – olam] righteousness [H6664 – tsedeq]
[6] to bring in [H935 – bo] everlasting [H5769 – olam] righteousness [H6664 – tsedeq]
[H935 – bo] to come in, come, go in, go
[H5769 – olam] long duration, antiquity, futurity:
[H6664 – tsedeq] rightness, righteousness
The LXX reads:
τοῦ
|
ἀγαγεῖν
|
δικαιοσύνην
|
αἰώνιον
|
to
|
bring
|
righteousness
|
eternal
|
[G71 - agagein] to lead, bring, carry: arrest (1), bring (11), bringing (3), brought (26), go (5), going (2), lead (1), leads (1), led (12), led away (1), session (1), taking (1), took away (1).
[G1343 - dikaiosune] righteousness, justice: right (1), righteousness (90).
[G166 - aionion] agelong
This phrase “olam tsedeq”, "everlasting righteousness" does not occur elsewhere in the Hebrew OT. A sense of this phrase is given as "everlasting salvation" (Isa 45:17; Isa 60:21) but notice it’s reference to the Messianic age:
[G1343 - dikaiosune] righteousness, justice: right (1), righteousness (90).
[G166 - aionion] agelong
This phrase “olam tsedeq”, "everlasting righteousness" does not occur elsewhere in the Hebrew OT. A sense of this phrase is given as "everlasting salvation" (Isa 45:17; Isa 60:21) but notice it’s reference to the Messianic age:
Isa 45:17 Israel is saved in Jehovah with everlasting
salvation. You shall not be ashamed nor disgraced to the forevers of eternity.
Isa 60:21 And your people shall all be righteous; they shall
possess the earth forever, a branch of My planting, a work of My hands, to
beautify Myself.
The
general sense is that the Messianic age (Millennium) is to be marked by the
abolition and forgiveness of sin, and by perpetual righteousness. This is the mark of Israel’s ideal future (Isa 4:3; Isa 32:16-17; Isa 33:24;
Isa 45:17; Isa 60:21; Eze 36:25-27).
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[7] to seal [H2856 – chatham] both vision [H2377 – chazon]
[7] to seal [H2856 – chatham] both vision [H2377 – chazon]
[H2856 - chatham] to seal, affix a seal, seal up: obstructs (1), seal (6), sealed (15), seals (2), sets a seal (1), shut (1).
[H2377 - chazon] vision: vision (31), visions (4).
The LXX reads:
[H2377 - chazon] vision: vision (31), visions (4).
The LXX reads:
τοῦ
|
σφραγίσαι
|
ὅρασιν
|
to
|
set a seal upon
|
vision
|
[G4972 - sphragisai] to seal: put seal on (1), seal (2), sealed (9), set a seal on (1), set... seal to (2).
[G3706 - horasin] the act of seeing, a vision, appearance: appearance (2), vision (1), visions (1).
[G3706 - horasin] the act of seeing, a vision, appearance: appearance (2), vision (1), visions (1).
This Greek word [ὅρασιν] is used throughout
Scripture, but most often within the Book of Daniel.
The
Hebrew word [H2377 – chazon] is used
almost exclusively in reference to a prophet (i.e., Isaiah, Jeremiah, Ezekial,
Daniel, etc.) and these visions are given from Jehovah.
To "set a seal upon" these visions is to ratify and confirm them (Joh 3:33; Joh 6:27). It is derived
from the custom of setting a seal to a document in order to guarantee its
authenticity, or genuineness (Jer
32:10-11; Jer 32:44).
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[8] prophet [H5030 – nabi]
[8] prophet [H5030 – nabi]
[H5030 - nabi] a spokesman, speaker, prophet: prophecy (1), prophesy (1), prophet (165), prophets (147).
The LXX reads:
The LXX reads:
προφήτην
|
prophecy
|
[G4396 - propheten] a prophet (an interpreter or forth-teller of the divine will): prophet (63), prophets (81).
In addition to the visions, the "prophet" is also to be confirmed at the conclusion of the seventy weeks.
In addition to the visions, the "prophet" is also to be confirmed at the conclusion of the seventy weeks.
In other
words, the visions that were given, and the prophets to whom they were given
will both be confirmed at the conclusion of the seventy weeks. These visions and prophets will be seen to
be true and fulfilled at that time.
When these prophecies have been fulfilled, vision and prophet will no longer be
needed.
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[9] to anoint [H4886 – mashach] a most holy place [H6944 – qodesh]
[9] to anoint [H4886 – mashach] a most holy place [H6944 – qodesh]
[H4886 - mashach] to smear, anoint: anoint (21), anointed (42), anointing (1), oil (1), painting (1), spread (4).
[H6944 - qodesh] apartness, sacredness: consecrated (2), consecrated thing (1), consecrated things (2), dedicated (1), dedicated gifts (2), dedicated things (5), holiness (9), Holy (6), holy (263), holies (6), holy ones (1), holy portion (3), holy thing (2), holy things (12), most holy (25), most holy place (6), most holy things (6), sacred (2), sacred gifts (2), sacred things (3), sacrifices (1), sacrificial (1), sanctuary (65), set apart (1), thing most holy (2), things that are most holy (1), things dedicated (1).
The LXX reads:
[H6944 - qodesh] apartness, sacredness: consecrated (2), consecrated thing (1), consecrated things (2), dedicated (1), dedicated gifts (2), dedicated things (5), holiness (9), Holy (6), holy (263), holies (6), holy ones (1), holy portion (3), holy thing (2), holy things (12), most holy (25), most holy place (6), most holy things (6), sacred (2), sacred gifts (2), sacred things (3), sacrifices (1), sacrificial (1), sanctuary (65), set apart (1), thing most holy (2), things that are most holy (1), things dedicated (1).
The LXX reads:
τοῦ
|
χρῖσαι
|
ἅγιον
|
ἁγίων
|
to
|
anoint
|
holy
|
of holies
|
[G5548 - chrisai] to anoint: anointed (5).
[G40 - hagion] sacred, holy: — Holy (92), holy (62), Holy of Holies (1), holy one (5), holy ones (1), holy place (7), most holy (1), saint (1), saints (59), saints' (1), sanctuary (2).
[A-ASM - ἅγιον] adjective, accusative, singular, masculine "holy"
[A-GPM - ἁγίων] adjective, genative, plural, masculine "of holies"
The translation should read as "and to anoint the holy of holies".
[G40 - hagion] sacred, holy: — Holy (92), holy (62), Holy of Holies (1), holy one (5), holy ones (1), holy place (7), most holy (1), saint (1), saints (59), saints' (1), sanctuary (2).
[A-ASM - ἅγιον] adjective, accusative, singular, masculine "holy"
[A-GPM - ἁγίων] adjective, genative, plural, masculine "of holies"
The translation should read as "and to anoint the holy of holies".
Literal
Hebrew rendering: holiness of holiness
This phrase is used of: the altar of burn-offering (Exo 29:37), “and the altar shall be most
holy” (Exo 40:10), of the altar of incense (Exo 30:10), or
the Tent of meeting with the vessels belonging to it (Exo 30:26-29; Num
4:4-19; Eze 44:13), of the sacred incense (Exo 30:36), of the
shew bread (Lev 24:9), the meal-offering (Lev 2:3-10; Lev 6:17;
Lev 10:12), the flesh of the sin and guilt offering (Lev 6:17-25;
Lev 7:1-6; Lev 10:17; Lev 14:13; Num 18:9; Lev
21:22; Eze 42:13; Ezr 2:63; 2Ch 31:14), thing devoted
to Jehovah (Lev 27:28), the entire Temple and the territory belonging to
it in Ezekial’s vision (Eze 43:12; Eze 45:3; Eze 48:12).
It is also the name of the innermost part of the
Temple in which the ark dwelt (Exo 26:33, etc).
As no object in Scripture is called “a most holy
(thing)”, general considerations, in view of the context of this passage
determine what is intended…
… that is - a material object and not a person.
In this case, it would be most probably the altar of
burnt-offering, or the Temple (including
all the vessels). The term “anoint”
is used with both in Scripture.
The consecration of the Millennial Temple is no
doubt referred to in this passage (Isa 60:7; Ezekial 40).
______________
You’ll notice the progression above… first, do away
with the negative in order to bring in the final positive result.
Cambridge Bible for Schools and Colleges
Perhaps, as Prof. Bevan observes, this explanation may have been suggested to the writer by the terms of Lev_26:18; Lev_26:21; Lev_26:24; Lev_26:28, where it is emphatically declared that the Israelites are to be punished seven times for their sins: “the 70 years of Jeremiah were to be repeated seven times, and at the end of the 490th year the long-promised deliverance might be confidently expected.” The Chronicler had already brought the idea of the 70 years of Judah’s desolation into connexion with heptads, or ‘weeks,’ of years, by his remark (2Ch_36:20 f.) that they were the penalty exacted by God for the ‘sabbatical’ years, which Israel had neglected to observe whilst in possession of its land (cf. Lev_26:34 f.).
Perhaps, as Prof. Bevan observes, this explanation may have been suggested to the writer by the terms of Lev_26:18; Lev_26:21; Lev_26:24; Lev_26:28, where it is emphatically declared that the Israelites are to be punished seven times for their sins: “the 70 years of Jeremiah were to be repeated seven times, and at the end of the 490th year the long-promised deliverance might be confidently expected.” The Chronicler had already brought the idea of the 70 years of Judah’s desolation into connexion with heptads, or ‘weeks,’ of years, by his remark (2Ch_36:20 f.) that they were the penalty exacted by God for the ‘sabbatical’ years, which Israel had neglected to observe whilst in possession of its land (cf. Lev_26:34 f.).
Werner Bible Commentary
With few exceptions, the Greek version of Theodotion reads much like the Masoretic Text of verse 24. The Greek text refers to the “seventy weeks” as having been “shortened” for Daniel’s people and the “holy city.” This reading suggests that a shorter period would be involved for the future developments to be completed than might otherwise be expected. In the Septuagint, the city is identified as Zion (Sion). The text refers to the decision respecting the “seventy weeks” as serving to end sin, to make injustices uncommon, to wipe out injustices, to cause the vision to be understood (seemingly on the basis of its fulfillment), to give eternal righteousness (through God’s action in expression of his righteousness or justice), to consummate the vision (by causing it to be fulfilled) and to make the “holy of holies” rejoice (as a rebuilt temple).
Pulpit Commentary
The LXX. here differs from the above, "Seventy weeks are determined (ἐκρίθησαν) upon thy people and the city Zion, to make an end of sin, to make unrighteousnesses rare (σπανίσαι), and to wipe out the unrighteous-nesses, and to understand the vision, and to give (appoint) (δοθῆναι) everlasting righteousness, and to end the visions and the prophet, and to rejoice the holy of holies."
The comment below, I've included because I noticed a peculiarity to the translation that I eventually need to investigate.
Why would Vetus translate it as: "sixty-two weeks and a half"?
Vetus, as preserved to us in Tertuliian, runs thus, "And thou shalt know and perceive and understand from the going forth of the speech (sermo) for the restoring and rebuilding of Jerusalem, even to Christ the Leader, are sixty-two weeks and a half; and he shall return and build in joy, and the wall (convollationem), and times shall be renewed."
Some of these excerpts are from my personal notes copied from 30+ years of studying... some of these notes are direct copies of various sources - I do not claim to have authored every word of this... it's just a mass collection I've tucked away over the years for my own personal studies... I didn't consider a bibliography at the time I directly copied small excerpts from various authors. Also, any emphasis (underlines, bold text, all CAPS, etc.) noted above was only meant to capture my personal attention as I studied...
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