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Seventy Weeks
Dan 9:24 Seventy weeks are decreed about your people and your holy city...
These weeks are broken down by Gabriel into the formula:
7 weeks + 62 weeks + 1 week = 70 weeks.
Once again, a correct translation (including punctuation) in my humble opinion:
[ESV] Dan 9:25 [1] Know therefore and understand that [2] from the going out of the word [3] to restore and build Jerusalem [4] to the coming of an anointed one, [5] a prince, [6] there shall be seven weeks. [7] Then for sixty-two weeks [8] it shall be built again [9] with squares and moat, [10] but in a troubled time.
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[1] Know therefore and understand [H7919 – sakal]
[H7919 – sakal] to be prudent - act wisely (1), acts wisely (3), behaved himself wisely (1), comprehend (1), consider (1), considers (2), discern (1), expert (1), failed *(1), gain insight (2), give you insight (1), give heed (1), gives attention (1), giving attention (1), had...regard (1), have insight (4), have success (2), insight (1), instruct (2), instructed (1), instructs (1), intelligence (1), prosper (2), prospered (3), prospering (2), prospers (1), prudent (2), show discernment (1), showed (1), showing intelligence (1), succeed (1), understand (4), understanding (2), understands (2), understood (1), wisdom (1), wise (6), wise behavior (1).
The LXX reads:
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________________
Seventy Weeks
Dan 9:24 Seventy weeks are decreed about your people and your holy city...
These weeks are broken down by Gabriel into the formula:
7 weeks + 62 weeks + 1 week = 70 weeks.
Once again, a correct translation (including punctuation) in my humble opinion:
[ESV] Dan 9:25 [1] Know therefore and understand that [2] from the going out of the word [3] to restore and build Jerusalem [4] to the coming of an anointed one, [5] a prince, [6] there shall be seven weeks. [7] Then for sixty-two weeks [8] it shall be built again [9] with squares and moat, [10] but in a troubled time.
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[1] Know therefore and understand [H7919 – sakal]
[H7919 – sakal] to be prudent - act wisely (1), acts wisely (3), behaved himself wisely (1), comprehend (1), consider (1), considers (2), discern (1), expert (1), failed *(1), gain insight (2), give you insight (1), give heed (1), gives attention (1), giving attention (1), had...regard (1), have insight (4), have success (2), insight (1), instruct (2), instructed (1), instructs (1), intelligence (1), prosper (2), prospered (3), prospering (2), prospers (1), prudent (2), show discernment (1), showed (1), showing intelligence (1), succeed (1), understand (4), understanding (2), understands (2), understood (1), wisdom (1), wise (6), wise behavior (1).
The LXX reads:
καὶ
|
γνώσῃ
|
καὶ
|
συνήσεις·
|
and
|
you shall know
|
and
|
perceive
|
[G1097 - gnose] to come to know, recognize, perceive: - ascertaining (1), aware (7), certainty (1), come to know (1), comprehend (1), felt (1), find (3), found (2), kept...a virgin *(1), knew (13), know (104), know how (1), knowing (3), known (25), knows (14), learn (1), learned (1), perceived (1), perceiving (2), put (1), realize (3), recognize (7), recognized (1), recognizing (1), sure (4), take notice (1), unaware *(2), understand (11), understood (6), virgin *(1).
[G4920 - suneseis] to set together, fig. to understand: gained...insight (1), understand (17), understanding (1), understands (2), understood (5).
Gabriel is telling Daniel that he will know and discern. There is the sense with "discern" of an action on Daniel’s part to act wisely… to divide, determine.
The Hebrew word being the same as that rendered in:
Dan 9:13 … and gaining insight [H7919 – sakal] by your truth.
… and different from the one rendered understand in Dan 9:2; Dan 9:23.
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[2] from the going out [H4161 – motsa] of the word [H1697 – dabar]
[H4161 – motsa] a place or act of going forth, issue, export, source, spring: east (1), exits (3), fountains (1), going (2), going forth (1), import (1), imported (1), issuing (1), mine (1), outlet (1), proceeds (2), rising (1), seeds (1), spring (2), springs (2), starting places (2), utterance (2), what goes (1).
[H1697 – dabar] speech, word: account (2), account *(2), act (1), acts (52), advice (3), affair (3), affairs (3), agreement (1), amount *(2), annals (1), answer (6), answer *(5), anything (12), anything *(4), asked (1), because *(10), business (3), case (9), cases (1), cause (3), charge (2), Chronicles (3), Chronicles *(38), claims (1), command (11), commandment (1), commandments (1), Commandments (2), commands (1), compliments *(1), concerned (1), concerning (1), concerning *(3), conclusion *(1), conditions (1), conduct (2), conferred (1), consultation (1), conversation (1), counsel (1), custom (1), customs (1), dealings (2), decree (2), deed (2), deeds (3), defect *(1), desires (1), dispute (5), disputes (1), doings (1), duty (1), edict (1), eloquent *(1), event (3), events (5), fulfillment (1), harm (1), harm *(1), idea (1), instructed (1), instructions (2), manner (7), matter (45), matters (2), message (18), nothing *(21), oath (1), obligations (1), one of the promises (1), order (1), parts (1), pertains (2), plan (2), plot (2), portion (3), promise (8), proposal (3), proposed (1), proven (1), purpose (2), question (1), questions (3), ration (1), reason (4), records (5), regard (1), render (1), reply *(1), report (4), reported *(1), reports (4), request (3), required (2), requires (1), rule (2), said (5), same thing (1), saying (3), says (1), so much (2), some (1), something (4), songs *(1), speak (2), speech (2), talk (2), talking *(1), task (1), theme (1), thing (96), things (36), things at your word (1), things the word (1), this *(1), thought (1), thoughts (1), threats *(1), thus *(1), told *(1), trouble *(1), verdict (2), way (3), what (4), what *(5), whatever *(3), word (454), words (375), work required (1).
The LXX reads:
[G4920 - suneseis] to set together, fig. to understand: gained...insight (1), understand (17), understanding (1), understands (2), understood (5).
Gabriel is telling Daniel that he will know and discern. There is the sense with "discern" of an action on Daniel’s part to act wisely… to divide, determine.
The Hebrew word being the same as that rendered in:
Dan 9:13 … and gaining insight [H7919 – sakal] by your truth.
… and different from the one rendered understand in Dan 9:2; Dan 9:23.
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[2] from the going out [H4161 – motsa] of the word [H1697 – dabar]
[H4161 – motsa] a place or act of going forth, issue, export, source, spring: east (1), exits (3), fountains (1), going (2), going forth (1), import (1), imported (1), issuing (1), mine (1), outlet (1), proceeds (2), rising (1), seeds (1), spring (2), springs (2), starting places (2), utterance (2), what goes (1).
[H1697 – dabar] speech, word: account (2), account *(2), act (1), acts (52), advice (3), affair (3), affairs (3), agreement (1), amount *(2), annals (1), answer (6), answer *(5), anything (12), anything *(4), asked (1), because *(10), business (3), case (9), cases (1), cause (3), charge (2), Chronicles (3), Chronicles *(38), claims (1), command (11), commandment (1), commandments (1), Commandments (2), commands (1), compliments *(1), concerned (1), concerning (1), concerning *(3), conclusion *(1), conditions (1), conduct (2), conferred (1), consultation (1), conversation (1), counsel (1), custom (1), customs (1), dealings (2), decree (2), deed (2), deeds (3), defect *(1), desires (1), dispute (5), disputes (1), doings (1), duty (1), edict (1), eloquent *(1), event (3), events (5), fulfillment (1), harm (1), harm *(1), idea (1), instructed (1), instructions (2), manner (7), matter (45), matters (2), message (18), nothing *(21), oath (1), obligations (1), one of the promises (1), order (1), parts (1), pertains (2), plan (2), plot (2), portion (3), promise (8), proposal (3), proposed (1), proven (1), purpose (2), question (1), questions (3), ration (1), reason (4), records (5), regard (1), render (1), reply *(1), report (4), reported *(1), reports (4), request (3), required (2), requires (1), rule (2), said (5), same thing (1), saying (3), says (1), so much (2), some (1), something (4), songs *(1), speak (2), speech (2), talk (2), talking *(1), task (1), theme (1), thing (96), things (36), things at your word (1), things the word (1), this *(1), thought (1), thoughts (1), threats *(1), thus *(1), told *(1), trouble *(1), verdict (2), way (3), what (4), what *(5), whatever *(3), word (454), words (375), work required (1).
The LXX reads:
ἀπὸ
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ἐξόδου
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λόγου
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from
|
delivery
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of word
|
[G1841 – exodou] a departure: departure (2), exodus (1).
[G3056 - logou] a word (as embodying an idea), a statement, a speech: account (7), account *(1), accounting (2), accounts (2), answer (1), appearance (1), complaint (1), exhortation *(1), have to do (1), instruction (1), length *(1), matter (4), matters (1), message (10), news (3), preaching (1), question (2), reason (2), reasonable (1), remark (1), report (1), said (1), say (1), saying (4), sayings (1), speaker (1), speech (10), statement (18), story (1), talk (1), teaching (2), thing (2), things (1), utterance (2), what he says (1), what *(1), word (179), words (61).
This would be better translated literally as: "the going forth of the word".
This is the "decree" that you often hear referenced in eschatology. The reference is to the following commandment:
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[3] to restore [H7725 – shub] and build [H1129 – banah] Jerusalem
[H7725 – shub] to turn back, return: again (53), answer (4), answer *(5), answered (5), averted (1), back (7), back again (2), bring (1), bring her back (1), bring him back (2), bring it back (1), bring me back (2), bring the back (1), bring them again (1), bring them back (14), bring you back (5), bring back (14), bring presents (1), bring...back (4), bringing (1), bringing the back (1), brought (2), brought him again (2), brought him back (3), brought it back (3), brought me back (4), brought the again (1), brought them back (2), brought us back (1), brought again (1), brought back (17), brought...back (1), call (1), came again (1), came back (1), cause (1), certainly bring (1), certainly bring them back (1), come back (10), converted (1), deluded (1), desist (2), draw and turning (1), draw it back (1), drawn (1), drew back (1), drives (1), ever go back (1), fro (1), forth (1), gave...return (1), get (1), get it back (1), give (2), give a answer (1), give it back (1), give them back (1), give back (2), gives (2), go (1), go on back (1), go back (10), go *(1), going back (1), gone back (1), indeed (1), indeed bring (1), indeed bring me back (1), indeed return (2), indeed turn away (1), keeps (2), make them return (1), make restitution (1), paid (2), pass your again (1), pass away (1), pay (1), pays us back in full (2), punishing (1), put (3), put his back (1), put the back (1), put back (1), rebuilt *(2), recall (2), recalls *(1), receded (1), recompense (1), recompense *(1), recompensed (4), recovered (4), refreshes (1), refund (3), refuse (4), refute (1), regain (1), remade *(1), render (8), repaid (1), repay (5), repeatedly (2), repeats (1), repel (1), repent (6), repent and turn away (2), repentant (1), repented (1), replace (1), reply (6), reply *(1), reported (1), reported *(1), repulse *(2), rescue (1), respond (1), restitution may be made (1), restitution which is made (1), restore (58), restored (17), restorer (2), restores (7), restoring (1), restrain (2), restrained (2), retire (1), retreat (1), return (261), return and take back (1), return *(1), returned (151), returned *(1), returning (2), returns (9), reverse (1), revived (1), revoke (10), revoked (1), sent back (1), set (1), spent (1), still (3), subsides (2), surely return (4), take (4), take it back (1), take me back (1), take my back (2), take your back (1), take back (2), there (1), took back (2), turn (49), turn and and withdraw (1), turn her away (1), turn his away (1), turn it back (1), turn me into again (1), turn them back (1), turn to you again (1), turn you about (1), turn you around (1), turn you back (2), turn your away (1), turn again (1), turn aside (1), turn away (24), turn away and not repent (1), turn back (20), turn...back (1), turned (16), turned them back (1), turned around (1), turned away (9), turned back (16), turned...back (1), turning (2), turning away (1), turns (7), turns again (1), turns away (5), unleash (1), went back (5), went *(1), withdraw (4), withdrew (1).
[H1129 – banah] to build: besieged *(1), build (112), build *(1), builders (10), building (16), builds (8), built (177), construct (1), constructed (1), fashioned (1), fortified (3), fortifying (2), have children (1), made (1), obtain children (1), rebuild (13), rebuilding (3), rebuilt (17), rebuilt *(2), restored (1), set (1), surely built (1).
The LXX reads:
[G3056 - logou] a word (as embodying an idea), a statement, a speech: account (7), account *(1), accounting (2), accounts (2), answer (1), appearance (1), complaint (1), exhortation *(1), have to do (1), instruction (1), length *(1), matter (4), matters (1), message (10), news (3), preaching (1), question (2), reason (2), reasonable (1), remark (1), report (1), said (1), say (1), saying (4), sayings (1), speaker (1), speech (10), statement (18), story (1), talk (1), teaching (2), thing (2), things (1), utterance (2), what he says (1), what *(1), word (179), words (61).
This would be better translated literally as: "the going forth of the word".
This is the "decree" that you often hear referenced in eschatology. The reference is to the following commandment:
________________
[3] to restore [H7725 – shub] and build [H1129 – banah] Jerusalem
[H7725 – shub] to turn back, return: again (53), answer (4), answer *(5), answered (5), averted (1), back (7), back again (2), bring (1), bring her back (1), bring him back (2), bring it back (1), bring me back (2), bring the back (1), bring them again (1), bring them back (14), bring you back (5), bring back (14), bring presents (1), bring...back (4), bringing (1), bringing the back (1), brought (2), brought him again (2), brought him back (3), brought it back (3), brought me back (4), brought the again (1), brought them back (2), brought us back (1), brought again (1), brought back (17), brought...back (1), call (1), came again (1), came back (1), cause (1), certainly bring (1), certainly bring them back (1), come back (10), converted (1), deluded (1), desist (2), draw and turning (1), draw it back (1), drawn (1), drew back (1), drives (1), ever go back (1), fro (1), forth (1), gave...return (1), get (1), get it back (1), give (2), give a answer (1), give it back (1), give them back (1), give back (2), gives (2), go (1), go on back (1), go back (10), go *(1), going back (1), gone back (1), indeed (1), indeed bring (1), indeed bring me back (1), indeed return (2), indeed turn away (1), keeps (2), make them return (1), make restitution (1), paid (2), pass your again (1), pass away (1), pay (1), pays us back in full (2), punishing (1), put (3), put his back (1), put the back (1), put back (1), rebuilt *(2), recall (2), recalls *(1), receded (1), recompense (1), recompense *(1), recompensed (4), recovered (4), refreshes (1), refund (3), refuse (4), refute (1), regain (1), remade *(1), render (8), repaid (1), repay (5), repeatedly (2), repeats (1), repel (1), repent (6), repent and turn away (2), repentant (1), repented (1), replace (1), reply (6), reply *(1), reported (1), reported *(1), repulse *(2), rescue (1), respond (1), restitution may be made (1), restitution which is made (1), restore (58), restored (17), restorer (2), restores (7), restoring (1), restrain (2), restrained (2), retire (1), retreat (1), return (261), return and take back (1), return *(1), returned (151), returned *(1), returning (2), returns (9), reverse (1), revived (1), revoke (10), revoked (1), sent back (1), set (1), spent (1), still (3), subsides (2), surely return (4), take (4), take it back (1), take me back (1), take my back (2), take your back (1), take back (2), there (1), took back (2), turn (49), turn and and withdraw (1), turn her away (1), turn his away (1), turn it back (1), turn me into again (1), turn them back (1), turn to you again (1), turn you about (1), turn you around (1), turn you back (2), turn your away (1), turn again (1), turn aside (1), turn away (24), turn away and not repent (1), turn back (20), turn...back (1), turned (16), turned them back (1), turned around (1), turned away (9), turned back (16), turned...back (1), turning (2), turning away (1), turns (7), turns again (1), turns away (5), unleash (1), went back (5), went *(1), withdraw (4), withdrew (1).
[H1129 – banah] to build: besieged *(1), build (112), build *(1), builders (10), building (16), builds (8), built (177), construct (1), constructed (1), fashioned (1), fortified (3), fortifying (2), have children (1), made (1), obtain children (1), rebuild (13), rebuilding (3), rebuilt (17), rebuilt *(2), restored (1), set (1), surely built (1).
The LXX reads:
τοῦ
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ἀποκριθῆναι
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καὶ
|
τοῦ
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οἰκοδομῆσαι
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Ιερουσαλημ
|
|
to
|
return
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and
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to
|
build
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Jerusalem
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[G# - apokrithenai] Though not found in a concordance this word is typically translated as: respond, or to give an answer in the KJV.
*G# - Not found in any concordance that I have access to.
[G3618 - oikodomesai] to build a house: build (13), builders (4), building (2), built (10), edified (1), edifies (3), edify (1), rebuild (4), strengthened (1).
In this case ἀποκριθῆναι would mean: to cause to return as a response. This is in agreement with the Hebrew.
Jerusalem is to be rebuilt and reoccupied, or literally "re-peopled".
[H7725 - shub] to restore: literally to cause to return or bring back, often used of exiles (as Jer 12:15), but not used elsewhere of restoring (i.e. rebuilding) a city.
To repeople (השִׁיב for הָשִׁיב), literally to cause to sit, figuratively of a city, to cause to be inhabited. The same word in Isa 44:26 (‘she shall be made to be inhabited,’ lit. be made to sit), Jer 30:18, Eze 36:33 (lit. cause the cities to sit, followed by ‘and the waste places shall be builded’).
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[4-5] to the coming of an anointed [H4899 – mashiach] a prince [H5057 – nagid]
[H4899 - mashiach] anointed: Anointed (1), anointed (34), anointed ones (2), Messiah (2).
[H5057 - nagid] a leader, ruler, prince: - chief (2), chief officer (3), commander (1), leader (14), noble things (1), nobles (1), officer (3), officers (1), officials (1), Prince (1), prince (5), princes (1), ruler (11).
The LXX
reads:
*G# - Not found in any concordance that I have access to.
[G3618 - oikodomesai] to build a house: build (13), builders (4), building (2), built (10), edified (1), edifies (3), edify (1), rebuild (4), strengthened (1).
In this case ἀποκριθῆναι would mean: to cause to return as a response. This is in agreement with the Hebrew.
Jerusalem is to be rebuilt and reoccupied, or literally "re-peopled".
[H7725 - shub] to restore: literally to cause to return or bring back, often used of exiles (as Jer 12:15), but not used elsewhere of restoring (i.e. rebuilding) a city.
To repeople (השִׁיב for הָשִׁיב), literally to cause to sit, figuratively of a city, to cause to be inhabited. The same word in Isa 44:26 (‘she shall be made to be inhabited,’ lit. be made to sit), Jer 30:18, Eze 36:33 (lit. cause the cities to sit, followed by ‘and the waste places shall be builded’).
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[4-5] to the coming of an anointed [H4899 – mashiach] a prince [H5057 – nagid]
[H4899 - mashiach] anointed: Anointed (1), anointed (34), anointed ones (2), Messiah (2).
[H5057 - nagid] a leader, ruler, prince: - chief (2), chief officer (3), commander (1), leader (14), noble things (1), nobles (1), officer (3), officers (1), officials (1), Prince (1), prince (5), princes (1), ruler (11).
ἕως
|
χριστοῦ
|
ἡγουμένου
|
until
|
anointed one
|
leading
|
[G5547 - christou] the Anointed One, Messiah, Christ: Christ (516), Christ’s (11), Messiah (4).
[G2233 - hegoumenou] to lead, suppose: - chief (1), consider (3), considered (2), considering (1), count (4), counted (1), esteem (1), governor (1), leader (1), leaders (3), leading (1), led (1), regard (5), regarded (1), Ruler (1), thought (2).
First, note [G5547 - christou] and the definition given by the concordance. Not once in the LXX is this translated as Messiah, Jesus, or even Christ. It is always translated as some form of "anoint" or "anointed".
We get our English words "Christ" and "Messiah" from the Greek word christos which also means "anointed". Jesus is the Christ... He is the Anointed... anointed by Jehovah. This may come as a shock to some, but Jesus is not the only one in Scripture anointed by God.
In the Hebrew OT "anointed" is used most frequently of a theocratic ruler over Israel but never "the anointed".
It is used as those anointed by Jehovah (1Sa 12:3; Psa 18:50), the high priest (Lev 4:3-5; Lev 4:16-21), the patriarchs (Psa 105:15), and also of interest – Cyrus (Isa 45:1).
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Some claim (not me personally... yet) the subject of this matter is the rebuilding of Jerusalem to which God has commissioned Cyrus (Isa 44:26; Isa 44:28; Isa 45:13) who will give the command to do just that.
Isa 44:26-28 who confirms the word of his servant and fulfills the counsel of his messengers, who says of Jerusalem, ‘She shall be inhabited,’ and of the cities of Judah, ‘They shall be built, and I will raise up their ruins’; who says to the deep, ‘Be dry; I will dry up your rivers’; who says of Cyrus, ‘He is my shepherd, and he shall fulfill all my purpose’; saying of Jerusalem, ‘She shall be built,’ and of the temple, ‘Your foundation shall be laid.’”
Isa 45:13 I have stirred him up in righteousness, and I will make all his ways level; he shall build my city and set my exiles free, not for price or reward,” says the LORD of hosts.
It is also worthy to note that the prophecies contained in Jeremiah 30-31 were likely delivered shortly before the fall of Jerusalem (~587 BC).
What happened ~49 years ("seven weeks") later?
An "anointed one" showed up on the scene, conquered Babylon, and officially took the throne a couple of years later… Cyrus (~538 BC).
The intent of this study is not to draw any conclusions at this point. There are a few "decrees" that we will get to later, including the one mentioned above.
[5] a prince [H5057 – nagid]
[H5057 – nagid] a leader, ruler, prince: chief (2), chief officer (3), commander (1), leader (14), noble things (1), nobles (1), officer (3), officers (1), officials (1), Prince (1), prince (5), princes (1), ruler (11).
The LXX reads:
ἡγουμένου = leading
[G2233 - hegoumenou] to lead, suppose: - chief (1), consider (3), considered (2), considering (1), count (4), counted (1), esteem (1), governor (1), leader (1), leaders (3), leading (1), led (1), regard (5), regarded (1), Ruler (1), thought (2).
The Hebrew word nagid is used properly as one in front, a leader. It is frequently used of the chief ruler of Israel (1Sa 9:16; 1Sa 10:1; 1Sa 13:14).
It is used of a foreign ruler (Eze 28:2) and of some high official connected with the Temple (Jer 20:1 (‘who was prince-overseer in the house of Jehovah’), 1Ch 9:11; 2Ch 31:18; 2Ch_35:8; Neh 11:11).
It is used in the Chronicles, more generally of a leader (1Ch 9:20; 1Ch 13:1; 1Ch 27:16), commander (2Ch 11:11), or superintendent (1Ch 26:24; 2Ch 31:12).
The ‘anointed one, the prince,’ who is here meant, could relate to Cyrus (Isa 45:1), who is called in Isa 45:1 Jehovah’s "anointed", and who, it is said in Isa 44:26; Isa 44:28; Isa 45:13, will give command for the rebuilding of Jerusalem, which is here, it will be observed, just the subject of the following clause.
There are also some who suppose that Jeshua, son of Jozadak, the first high-priest after the restoration (Ezr 3:2; Hag 1:1; Zec 3:1), is intended.
The date would suit in either case: the prophecies contained in Jeremiah 30-31 were likely delivered shortly before the fall of Jerusalem, about 587 BC, and 49 years from 587 would be 538, which was just the date of the capture of Babylon by Cyrus.
Jeshua is mentioned among those who returned to Jerusalem with Zerubbabel (Ezr 2:2).
There is also the reissuing of the decree by Darius, and we'll need to look at Artaxerxes as well.
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[6] there shall be seven [H7651 - shibah] weeks [H7620 - shabua].
[G2233 - hegoumenou] to lead, suppose: - chief (1), consider (3), considered (2), considering (1), count (4), counted (1), esteem (1), governor (1), leader (1), leaders (3), leading (1), led (1), regard (5), regarded (1), Ruler (1), thought (2).
First, note [G5547 - christou] and the definition given by the concordance. Not once in the LXX is this translated as Messiah, Jesus, or even Christ. It is always translated as some form of "anoint" or "anointed".
We get our English words "Christ" and "Messiah" from the Greek word christos which also means "anointed". Jesus is the Christ... He is the Anointed... anointed by Jehovah. This may come as a shock to some, but Jesus is not the only one in Scripture anointed by God.
In the Hebrew OT "anointed" is used most frequently of a theocratic ruler over Israel but never "the anointed".
It is used as those anointed by Jehovah (1Sa 12:3; Psa 18:50), the high priest (Lev 4:3-5; Lev 4:16-21), the patriarchs (Psa 105:15), and also of interest – Cyrus (Isa 45:1).
_______________
Some claim (not me personally... yet) the subject of this matter is the rebuilding of Jerusalem to which God has commissioned Cyrus (Isa 44:26; Isa 44:28; Isa 45:13) who will give the command to do just that.
Isa 44:26-28 who confirms the word of his servant and fulfills the counsel of his messengers, who says of Jerusalem, ‘She shall be inhabited,’ and of the cities of Judah, ‘They shall be built, and I will raise up their ruins’; who says to the deep, ‘Be dry; I will dry up your rivers’; who says of Cyrus, ‘He is my shepherd, and he shall fulfill all my purpose’; saying of Jerusalem, ‘She shall be built,’ and of the temple, ‘Your foundation shall be laid.’”
Isa 45:13 I have stirred him up in righteousness, and I will make all his ways level; he shall build my city and set my exiles free, not for price or reward,” says the LORD of hosts.
It is also worthy to note that the prophecies contained in Jeremiah 30-31 were likely delivered shortly before the fall of Jerusalem (~587 BC).
What happened ~49 years ("seven weeks") later?
An "anointed one" showed up on the scene, conquered Babylon, and officially took the throne a couple of years later… Cyrus (~538 BC).
The intent of this study is not to draw any conclusions at this point. There are a few "decrees" that we will get to later, including the one mentioned above.
[5] a prince [H5057 – nagid]
The LXX reads:
ἡγουμένου = leading
[G2233 - hegoumenou] to lead, suppose: - chief (1), consider (3), considered (2), considering (1), count (4), counted (1), esteem (1), governor (1), leader (1), leaders (3), leading (1), led (1), regard (5), regarded (1), Ruler (1), thought (2).
The Hebrew word nagid is used properly as one in front, a leader. It is frequently used of the chief ruler of Israel (1Sa 9:16; 1Sa 10:1; 1Sa 13:14).
It is used of a foreign ruler (Eze 28:2) and of some high official connected with the Temple (Jer 20:1 (‘who was prince-overseer in the house of Jehovah’), 1Ch 9:11; 2Ch 31:18; 2Ch_35:8; Neh 11:11).
It is used in the Chronicles, more generally of a leader (1Ch 9:20; 1Ch 13:1; 1Ch 27:16), commander (2Ch 11:11), or superintendent (1Ch 26:24; 2Ch 31:12).
The ‘anointed one, the prince,’ who is here meant, could relate to Cyrus (Isa 45:1), who is called in Isa 45:1 Jehovah’s "anointed", and who, it is said in Isa 44:26; Isa 44:28; Isa 45:13, will give command for the rebuilding of Jerusalem, which is here, it will be observed, just the subject of the following clause.
There are also some who suppose that Jeshua, son of Jozadak, the first high-priest after the restoration (Ezr 3:2; Hag 1:1; Zec 3:1), is intended.
The date would suit in either case: the prophecies contained in Jeremiah 30-31 were likely delivered shortly before the fall of Jerusalem, about 587 BC, and 49 years from 587 would be 538, which was just the date of the capture of Babylon by Cyrus.
Jeshua is mentioned among those who returned to Jerusalem with Zerubbabel (Ezr 2:2).
There is also the reissuing of the decree by Darius, and we'll need to look at Artaxerxes as well.
________________
[6] there shall be seven [H7651 - shibah] weeks [H7620 - shabua].
[H7651 - shibah] a prim. card. number; seven: - 1,017 *(2), 1,247 *(2), 1,700 *(3), 1,760 *(1), 1,775 *(2), 127 *(3), 14,700 *(1), 157,600 *(1), 16,750 *(1), 17,200 *(1), 2,067 *(1), 2,700 *(1), 2,750 *(1), 27,000 *(1), 3,700 *(1), 307,500 *(1), 337,500 *(2), 37,000 *(1), 43,730 *(1), 44,760 *(1), 52,700 *(1), 57,400 *(2), 6,720 *(2), 601,730 *(1), 603,550 *(1), 62,700 *(2), 667 *(1), 67 *(1), 7,000 *(8), 7,100 *(1), 7,337 *(4), 7,500 *(1), 7,700 *(4), 700 *(5), 721 *(1), 725 *(1), 730 *(1), 736 *(2), 743 *(2), 745 *(1), 760 *(2), 77 *(1), 775 *(1), 87,000 *(1), forty-seven *(1), seven (270), seven times (6), sevens (2), seventeen *(6), seventeenth *(6), seventh (8), thirty-seven *(4), thirty-seventh *(3), twenty-seven *(1), twenty-seventh *(6).
[H7620 - shabua] a period of seven (days, years), heptad, week: seven (1), week (4), Weeks (5), weeks (14).
The LXX reads:
The LXX reads:
ἑβδομάδες
|
ἑπτὰ
|
periods of seven
|
seven
|
[G# - hebdomades] "periods of seven"
*G# - Not found in any concordance that I have access to.
[G2033 - hepta] seven: seven (87), seventh (1).
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.
The Masoretic Text clearly points out the punctuation after “seven weeks” separating them from the sixty-two weeks.
Below, from the LXX you can see the conjunction "and" is in the Greek text.
For me the question remains, why not say “sixty-nine weeks” if that was the intent of Gabriel? My stance is that this was an intentional division of time periods, supporting the placement of the punctuation from the MT.
We also seen the intentional division from the beginning sentence of Dan 9:26 where the seven weeks is not included with:
Dan 9:26 And after threescore and two weeks...
Brief Interlude - Manuscripts
The original Hebrew manuscripts, written by the original authors, are called autographs. These were written on scrolls of animal skin or papyrus both of which deteriorate over time and on occasion were also purposefully destroyed (for example during war, or temple destruction). It is unlikely that an original autograph will ever be uncovered.
In order to preserve the autographs, the text was copied over and over again. It's these copies that we rely on for the text of the Bible. These copies are referred to as extant manuscripts. These extant manuscripts are also translated into different languages (Greek, Latin, Aramaic, and English).
The Septuagint is a Greek translation also called the LXX (roman numeral for 70), and the Greek Old Testament. It's called the LXX because legend has it that there were 70 Jewish scholars who translated the five books of Moses (the Pentateuch) in the 4th century BC. The remaining books (the Prophets and the Writings) are believed to have been translated into Greek around the first century AD and then added to the Septuagint.
The original Hebrew manuscripts were written without vowels and without punctuation. Even today, most modern Hebrew is also written without vowels. Vowels are usually only inserted when necessary to prevent misunderstanding. Due to the character of the Hebrew language, vowels are not typically needed.
There are spaces between the Hebrew words, whereas the earliest Greek manuscripts didn't even have that. The earliest Greek manuscripts were written with capital letters and some punctuation. Usually, the punctuation was used in a grammatically incorrect manner.
Between 7-10 CE, Hebrew scribes (called Masoretes) copied the Biblical texts and developed a system for indicating vowels in each word. In addition to this, the developed a system of textual accents for vocalization. Each word now has a vowel, and its own accent.
These accents serve three purposes:
[1] Indicate which syllable of the word is to be vocally accented.
[2] Indicate how to "chant" the text musically.
[3] Indicate punctuation.
These became knows as...
... The Masoretic Text... this is now the authoritative text of the Tanahk for Rabinnic Judaism.
Punctuation
If you'll notice number [3] above, we can now return to Dan 9:25 and discuss the punctuation of this passage based on the Masoretic Text [MT].
Based on the accents found in the Masoretic Text, the punctuation of Dan 9:25 should look like this:
"... there shall be seven weeks. Then for sixty-two weeks it shall be built again..."
... or, "... seven weeks. Threescore and two weeks..."
Why doesn't this show up in our English translation?
If the translators would have followed the Hebrew accents with the MT punctuation it would've meant that their translation, inclusive of their Jesus inflection, would have read:
"Going forth from the decree, until the Messiah - Jesus arrived, there would only be "seven weeks" (49 years)".
They couldn't have that, because that would've made it impossible for this passage to refer to Jesus thus destroying their theology on this verse.
Jesus obviously didn't come onto the scene 49 years after Artaxerxes' decree or Cyrus' decree.
The NET (New English Translation) has a footnote on this verse:
The accents in the MT [Masoretic Text] indicate disjunction at this point, which would make it difficult, if not impossible, to identify the "anointed on/prince" of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate "From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven week. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times." The present translation follows a traditional reading of the passage that deviates from the MT accentuation. (emphasis mine.)
So, even though the NET translators realize the problem, they still didn't add the period after "seven weeks" in their own translation! They include the correct version in their footnotes so you have to go dig for it!
So in other words, "we know how this should have been translated, but since we can't make this passage refer to Jesus, using the correct punctuation from the MT, we decided to ignore it."
Unbelievable.
What we then have is seven weeks (49 years) are to elapse from the time the "word has gone out" commanding the restoration of Jerusalem, to… the arrival of an "anointed one".
At this point, we have yet to determine when the word went out, and who the anointed one is.
________________
[7] Then for sixty [H8346] two [H8147] weeks [H7620]
[H8346 - shishshim] sixty
[H8147 - shettayim] two
[H7620 - shabua] a period of seven (days, years), heptad, week
The LXX reads:
*G# - Not found in any concordance that I have access to.
[G2033 - hepta] seven: seven (87), seventh (1).
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.
The Masoretic Text clearly points out the punctuation after “seven weeks” separating them from the sixty-two weeks.
Below, from the LXX you can see the conjunction "and" is in the Greek text.
ἑβδομάδες
|
ἑπτὰ
|
καὶ
|
ἑβδομάδες
|
ἑξήκοντα
|
δύο
|
periods of seven
|
seven
|
and
|
periods of seven
|
sixty
|
two
|
For me the question remains, why not say “sixty-nine weeks” if that was the intent of Gabriel? My stance is that this was an intentional division of time periods, supporting the placement of the punctuation from the MT.
We also seen the intentional division from the beginning sentence of Dan 9:26 where the seven weeks is not included with:
Dan 9:26 And after threescore and two weeks...
Brief Interlude - Manuscripts
The original Hebrew manuscripts, written by the original authors, are called autographs. These were written on scrolls of animal skin or papyrus both of which deteriorate over time and on occasion were also purposefully destroyed (for example during war, or temple destruction). It is unlikely that an original autograph will ever be uncovered.
In order to preserve the autographs, the text was copied over and over again. It's these copies that we rely on for the text of the Bible. These copies are referred to as extant manuscripts. These extant manuscripts are also translated into different languages (Greek, Latin, Aramaic, and English).
The Septuagint is a Greek translation also called the LXX (roman numeral for 70), and the Greek Old Testament. It's called the LXX because legend has it that there were 70 Jewish scholars who translated the five books of Moses (the Pentateuch) in the 4th century BC. The remaining books (the Prophets and the Writings) are believed to have been translated into Greek around the first century AD and then added to the Septuagint.
The original Hebrew manuscripts were written without vowels and without punctuation. Even today, most modern Hebrew is also written without vowels. Vowels are usually only inserted when necessary to prevent misunderstanding. Due to the character of the Hebrew language, vowels are not typically needed.
There are spaces between the Hebrew words, whereas the earliest Greek manuscripts didn't even have that. The earliest Greek manuscripts were written with capital letters and some punctuation. Usually, the punctuation was used in a grammatically incorrect manner.
Between 7-10 CE, Hebrew scribes (called Masoretes) copied the Biblical texts and developed a system for indicating vowels in each word. In addition to this, the developed a system of textual accents for vocalization. Each word now has a vowel, and its own accent.
These accents serve three purposes:
[1] Indicate which syllable of the word is to be vocally accented.
[2] Indicate how to "chant" the text musically.
[3] Indicate punctuation.
These became knows as...
... The Masoretic Text... this is now the authoritative text of the Tanahk for Rabinnic Judaism.
Punctuation
If you'll notice number [3] above, we can now return to Dan 9:25 and discuss the punctuation of this passage based on the Masoretic Text [MT].
Based on the accents found in the Masoretic Text, the punctuation of Dan 9:25 should look like this:
"... there shall be seven weeks. Then for sixty-two weeks it shall be built again..."
... or, "... seven weeks. Threescore and two weeks..."
Why doesn't this show up in our English translation?
If the translators would have followed the Hebrew accents with the MT punctuation it would've meant that their translation, inclusive of their Jesus inflection, would have read:
"Going forth from the decree, until the Messiah - Jesus arrived, there would only be "seven weeks" (49 years)".
They couldn't have that, because that would've made it impossible for this passage to refer to Jesus thus destroying their theology on this verse.
Jesus obviously didn't come onto the scene 49 years after Artaxerxes' decree or Cyrus' decree.
The NET (New English Translation) has a footnote on this verse:
The accents in the MT [Masoretic Text] indicate disjunction at this point, which would make it difficult, if not impossible, to identify the "anointed on/prince" of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate "From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven week. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times." The present translation follows a traditional reading of the passage that deviates from the MT accentuation. (emphasis mine.)
So, even though the NET translators realize the problem, they still didn't add the period after "seven weeks" in their own translation! They include the correct version in their footnotes so you have to go dig for it!
So in other words, "we know how this should have been translated, but since we can't make this passage refer to Jesus, using the correct punctuation from the MT, we decided to ignore it."
Unbelievable.
What we then have is seven weeks (49 years) are to elapse from the time the "word has gone out" commanding the restoration of Jerusalem, to… the arrival of an "anointed one".
At this point, we have yet to determine when the word went out, and who the anointed one is.
________________
[7] Then for sixty [H8346] two [H8147] weeks [H7620]
[H8346 - shishshim] sixty
[H8147 - shettayim] two
[H7620 - shabua] a period of seven (days, years), heptad, week
The LXX reads:
καὶ
|
ἑβδομάδες
|
ἑξήκοντα
|
δυο
|
and
|
periods of seven
|
sixty
|
two
|
This word ἑβδομάδες is covered in detail in Daniel 9:24 - Notes.
Sixty-two weeks = 434 years.
________________
[8] it shall be built [H1129 - banah] again [H7725 - shub] [9] with squares [H7339 – rechob] and moat [H2742 – charuts]
[H1129 - banah] to build
[H7725 - shub] to turn back, return: again
[H7339 – rechob] a broad open place, plaza (Jer 5:1; 2Ch 29:4; 2Ch 32:6; Ezr 10:9).
This is also used in reference to a space before the Temple (Neh 8:1-3; Neh 8:16).
[H2742 – charuts] sharp, diligent
The word "moat" isn’t used anywhere else in the OT. Most agree this should be "wall" or similar, and apparently the translators of the LXX felt the same [τεῖχος].
The LXX reads:
Sixty-two weeks = 434 years.
________________
[8] it shall be built [H1129 - banah] again [H7725 - shub] [9] with squares [H7339 – rechob] and moat [H2742 – charuts]
[H7725 - shub] to turn back, return: again
[H7339 – rechob] a broad open place, plaza (Jer 5:1; 2Ch 29:4; 2Ch 32:6; Ezr 10:9).
This is also used in reference to a space before the Temple (Neh 8:1-3; Neh 8:16).
[H2742 – charuts] sharp, diligent
The word "moat" isn’t used anywhere else in the OT. Most agree this should be "wall" or similar, and apparently the translators of the LXX felt the same [τεῖχος].
The LXX reads:
καὶ
|
ἐπιστρέψει
|
and
|
return
|
This
phrase has an alternate text:
παλιν
|
οικοδομηθησεται
|
again
|
shall be built
|
πλατεῖα
|
καὶ
|
τεῖχος
|
square
|
and
|
wall
|
We see “it” shall be built again, as a complete city.
[G5038 – teichos] a wall
Whether “moat”, or “wall” the consensus is usually the same in that Jerusalem will be rebuilt with the typical completeness of an Eastern city.
________________
[10] but in a troubled [H6695 - tsoq] time [H6256 - eth]
[H6695 - tsoq] constraint, distress: distress (1).
[H6256 - eth] time: always *(1), appointed time (1), circumstances (1), continually *(1), interval *(1), mealtime *(1), now (3), period (1), season (10), some (1), time (226), timely (1), times (27), when (8), whenever (1), year (2).
The LXX reads:
[G5038 – teichos] a wall
Whether “moat”, or “wall” the consensus is usually the same in that Jerusalem will be rebuilt with the typical completeness of an Eastern city.
________________
[10] but in a troubled [H6695 - tsoq] time [H6256 - eth]
[H6695 - tsoq] constraint, distress: distress (1).
[H6256 - eth] time: always *(1), appointed time (1), circumstances (1), continually *(1), interval *(1), mealtime *(1), now (3), period (1), season (10), some (1), time (226), timely (1), times (27), when (8), whenever (1), year (2).
The LXX reads:
καὶ
|
ἐκκενωθήσονται
|
οἱ
|
καιροί
|
and
|
those
|
times
|
[G# - ekkenothisontai] This is apparently from Theodotion's rendering and is only used in this one instance throughout all of Scripture including the GNT.
This word is a little tougher for me to figure out. It's root form is: ἐκκενοω
This means: to empty out, empty out contents of; to go dry (of water); to clear out; to remove contents completely; to draw out; to pour out; to unsheathe (a sword); to leave desolate; to evacuate; vacate, draw out (of a town).
The full word in question is in verb form, future, passive, indicative, 3rd person, plural. I'll have to come back to this word later.
[G2540 - kairoi] time, season: age (1), epochs (2), occasion (1), opportune time (1), opportunity (3), proper time (5), right time (1), season (1), seasons (4), short *(1), time (54), times (11), while (1).
εν
|
στενοχωρία
|
των
|
χρόνων
|
in
|
difficult / distress
|
of the
|
times
|
[G4730 - stenochoria] straits: narrowness of space, fig. difficulty: - difficulties (1), distress (2), distresses (1).
στενοχωρία can also be translated as “straits of the times” which suggests the construction would not complete without obstacles. This is confirmed (Ezr 4:4-24; Neh 2:19-20; Neh 4:1-16).
The point is that Jerusalem would be transformed from desolate to thriving again although it would not be an easy transition.
________________
Additional Notes
67 years - The start of Nebuchadnezzar’s reign to the conquest of Babylon by Cyrus.
Werner Bible Commentary
In his Against Apion (I, 20), the first-century Jewish historian
Josephus, on the basis of the writings of Berosus (a Babylonian priest believed
to have written his account in the third century BCE), listed the length of the
reigns of the Chaldean monarchs — 43 years for Nebuchadnezzar, 2 years for
Evil-Merodach (Amel-Marduk, Amil-Marduk, or Awil-Marduk), 4 years for Neriglissar
(Nergal-sharezer), 9 months for Labashi-Marduk. After Labashi-Marduk was
killed, Nabonidus began to rule. In the seventeenth year of the reign of
Nabonidus, Cyrus the Persian with his forces came against Babylon.
Second Kings 25:27 indicates that the thirty-seventh year of the exile of King Jehoiachin of Judah corresponded to the first year of Evil-merodach’s rule. According to Jewish reckoning, Jehoiachin was taken into Babylonian exile in the eighth year of Nebuchadnezzar’s reign. (2 Kings 24:12) This means that the biblical record and other ancient sources are in agreement in assigning a length of 43 years to the rule of King Nebuchandezzar. Ptolemy’s Canon (originating in the second century CE) and the Uruk King List (tablet IM 65066 from a time after 225 BCE) agree with Berosus in assigning two years to the reign of Evil-merodach (Amel-Marduk). The Uruk King List is not clear regarding the rule of Neriglissar, but Ptolemy’s Canon indicates it to have been four years. Two stelae inscribed with the expressions of the mother of Nabonidus likewise support Berosus in attributing a reign of four years to Neriglissar. Ptolemy’s Canon does not include the short reign of Labashi-Marduk, and the Uruk King List indicates that it lasted three months. In the Uruk King List, the reference to the reign of Nabonidus is incomplete, but Ptolemy’s Canon indicates it to have been 17 years. Accordingly, based on extant ancient sources, the time between the start of Nebuchadnezzar’s reign and the conquest of Babylon was about 67 years.
Werner Bible Commentary
Second Kings 25:27 indicates that the thirty-seventh year of the exile of King Jehoiachin of Judah corresponded to the first year of Evil-merodach’s rule. According to Jewish reckoning, Jehoiachin was taken into Babylonian exile in the eighth year of Nebuchadnezzar’s reign. (2 Kings 24:12) This means that the biblical record and other ancient sources are in agreement in assigning a length of 43 years to the rule of King Nebuchandezzar. Ptolemy’s Canon (originating in the second century CE) and the Uruk King List (tablet IM 65066 from a time after 225 BCE) agree with Berosus in assigning two years to the reign of Evil-merodach (Amel-Marduk). The Uruk King List is not clear regarding the rule of Neriglissar, but Ptolemy’s Canon indicates it to have been four years. Two stelae inscribed with the expressions of the mother of Nabonidus likewise support Berosus in attributing a reign of four years to Neriglissar. Ptolemy’s Canon does not include the short reign of Labashi-Marduk, and the Uruk King List indicates that it lasted three months. In the Uruk King List, the reference to the reign of Nabonidus is incomplete, but Ptolemy’s Canon indicates it to have been 17 years. Accordingly, based on extant ancient sources, the time between the start of Nebuchadnezzar’s reign and the conquest of Babylon was about 67 years.
Werner Bible Commentary
In verse 25, the Septuagint, including P967, contains a very different reading. “And you will know and will understand and will rejoice and will find ordinances to answer [to understand (P967)], and you will build Jerusalem as a city for the Lord.”
In verse 26, the Septuagint rendering refers to the destruction of the city and the temple, but the time feature and other details correspond neither to the extant Hebrew text nor to the Greek version of Theodotion. The Septuagint reads, “And after seven and seventy and sixty-two, an anointing will be removed and will not be. And a king of the nations will destroy the city and the holy place along with the anointed one, and his end will come with wrath even until the end time. With war he will be warred against.”
Menasseh ben-Israel, a prominent rabbi who lived in the seventeenth century CE, wrote that among the Jews in the first century CE were those who believed that, “after the conclusion of the 70 weeks, the Messiah would appear and deliver to them the dominion of the whole world. This was the opinion of all those who fought against the Romans at that time. And though they were exposed to many great dangers and hardships, yet their expectation of the Messiah continued because they imagined that he would come in the midst of all their afflictions.” They expounded the words, “to finish the transgression” (Daniel 9:24), to mean that, “after the end of the 70 weeks, their sins should be forgiven them.”
Pulpit Commentary
In verse 26, the Septuagint rendering refers to the destruction of the city and the temple, but the time feature and other details correspond neither to the extant Hebrew text nor to the Greek version of Theodotion. The Septuagint reads, “And after seven and seventy and sixty-two, an anointing will be removed and will not be. And a king of the nations will destroy the city and the holy place along with the anointed one, and his end will come with wrath even until the end time. With war he will be warred against.”
Menasseh ben-Israel, a prominent rabbi who lived in the seventeenth century CE, wrote that among the Jews in the first century CE were those who believed that, “after the conclusion of the 70 weeks, the Messiah would appear and deliver to them the dominion of the whole world. This was the opinion of all those who fought against the Romans at that time. And though they were exposed to many great dangers and hardships, yet their expectation of the Messiah continued because they imagined that he would come in the midst of all their afflictions.” They expounded the words, “to finish the transgression” (Daniel 9:24), to mean that, “after the end of the 70 weeks, their sins should be forgiven them.”
Pulpit Commentary
The version of the LXX. is widely different from this, "And thou shalt know and shalt understand and shalt discover that the commandments are determined, and thou shalt build Jerusalem a city of the Lord."
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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