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Selected Verse: Daniel 9:24 - King James
| Verse |
Translation |
Text |
| Da 9:24 |
King James |
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Seventy weeks--namely, of years; literally, "Seventy sevens"; seventy heptads or hebdomads; four hundred ninety years; expressed in a form of "concealed definiteness" [HENGSTENBERG], a usual way with the prophets. The Babylonian captivity is a turning point in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time Israel, though oppressed at times, was; as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (Rev 20:1-15), when Israel shall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and the fourth of Jehoiakim; the year of the world 3338, the point at which the seventy years of the captivity. begin. Heretofore Israel had a right, if subjugated by a foreign king, to shake off the yoke (Jdg. 4:1-5:31; Kg2 18:7) as an unlawful one, at the first opportunity. But the prophets (Jer 27:9-11) declared it to be God's will that they should submit to Babylon. Hence every effort of Jehoiakim, Jeconiah, and Zedekiah to rebel was vain. The period of the world times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more in afflictions (for example, the two destructions of Jerusalem, Antiochus' persecution, and those which Christians suffered), contains all that was good in the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it shall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant-people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's sufferings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but as the Servant of God and Son of man; at the same time the cross being the way to glory (compare Dan. 9:1-27 with Dan 2:34-35, Dan 2:44; Dan 12:7). In the second and seventh chapters, Christ's first coming is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-establishment of Israel; but this ninth chapter minutely predicts Christ's first coming, and its effects on the covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem; for then the re-establishment of the theocracy began, namely, at the return of Ezra to Jerusalem, 457 B.C. So Jeremiah's seventy years of the captivity begin 606 B.C., eighteen years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra: (1) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of the theocratic nation. (2) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the nationality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to, and carried out by, Nehemiah in the twentieth year (Ezr 9:9; Ezr 7:11, &c.). Dan 9:25, "from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in Dan 9:24 are not, "are determined upon the holy city," but "upon thy people and thy holy city"; thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in Dan 9:25, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Compare Psa 46:1-11; Psa 48:1-14; Psa 87:1-7. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy: the object being not to fix for him definitely the time, but for the Church: the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time [TACITUS, Histories, 5.13; SUETONIUS, Vespasian, 4]. Ezra's placing of Daniel in the canon immediately before his own book and Nehemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (Dan 9:20-27) [ AUBERLEN].
determined--literally, "cut out," namely, from the whole course of time, for God to deal in a particular manner with Jerusalem.
thy . . . thy--Daniel had in his prayer often spoken of Israel as "Thy people, Thy holy city"; but Gabriel, in reply, speaks of them as Daniel's ("thy . . . thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [TREGELLES] (compare Exo 32:7). Rather, as God is wishing to console Daniel and the godly Jews, "the people whom thou art so anxiously praying for"; such weight does God give to the intercessions of the righteous (Jam 5:16-18).
finish--literally "shut up"; remove from God's sight, that is, abolish (Psa 51:9) [LENGKERKE]. The seventy years exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah.
make an end of--The Hebrew reading, "to steal," that is, to hide out of sight (from the custom of sealing up things to be concealed, compare Job 9:7), is better supported.
make reconciliation for--literally, "to cover," to overlay (as with pitch, Gen 6:14). Compare Psa 32:1.
bring in everlasting righteousness--namely, the restoration of the normal state between God and man (Jer 23:5-6); to continue eternally (Heb 9:12; Rev 14:6).
seal up . . . vision . . . prophecy--literally, "prophet." To give the seal of confirmation to the prophet and his vision by the fulfilment.
anoint the Most Holy--primarily, to "anoint," or to consecrate after its pollution "the Most Holy" place but mainly Messiah, the antitype to the Most Holy place (Joh 2:19-22). The propitiatory in the temple (the same Greek word expresses the mercy seat and propitiation, Rom 3:25), which the Jews looked for at the restoration from Babylon, shall have its true realization only in Messiah. For it is only when sin is "made an end of" that God's presence can be perfectly manifested. As to "anoint," compare Exo 40:9, Exo 40:34. Messiah was anointed with the Holy Ghost (Act 4:27; Act 10:38). So hereafter, God-Messiah will "anoint" or consecrate with His presence the holy place at Jerusalem (Jer 3:16-17; Eze 37:27-28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type. |
| Notes on the Bible, by Albert Barnes, [1834] |
Seventy weeks are determined - Here commences the celebrated prophecy of the seventy weeks - a portion of Scripture Which has excited as much attention, and led to as great a variety of interpretation, as perhaps any other. Of this passage, Professor Stuart ("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 contradictory opinions of critics respecting this "locus vexatissimus; "and perhaps a still larger one to establish an exegesis which would stand. I am fully of opinion, that no interpretation as yet published will stand the test of thorough grammatico-historical criticism; and that a candid, and searching, and thorough "critique" here is still a "desideratum." May some expositor, fully adequate to the task, speedily appear!" After these remarks of this eminent Biblical scholar, it is with no great confidence of success that 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 may be properly divided into two parts. The first, in Dan 9:24, contains a "general" statement of what would occur in the time specified - the seventy weeks; the second, Dan 9:25-27, 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 Dan 9:25, and the last one week is again subdivided in such a way, that, while it is said that the whole work of the Messiah in confirming the covenant would occupy the entire week, yet that he would be cut off in the middle of the week, Dan 9:27.
In the "general" statement Dan 9:24 it is said that there was a definite time - seventy weeks - during which the subject of 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" statement of what was to occur in regard to the holy city - of that city which had been selected for the peculiar purpose of being a place where an atonement was to be made for human transgression. It is quite clear that when Daniel set apart this period for prayer, and engaged in this solemn act of devotion, his design was not to inquire into the ultimate events which would occur in 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. God took occasion from this, however, not only to give an implied assurance about the accomplishment of these purposes, but also to state in a remarkable manner the "whole" ultimate design respecting the holy city, and the great event which was ever onward to characterize it among the cities of the world. In the consideration of the whole passage Dan 9:24-27, 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 - שׁבעים שׁבעים shâbu‛ı̂ym shı̂b‛ı̂ym. Vulgate, Septuaginta hebdomades. So Theodotion, Ἑβδομήκοντα ἑβδομάδες Hebdomēkonta hebdomades. Prof. Stuart ("Hints," p. 82) renders this "seventy sevens;" that is, seventy times seven years: on the ground that the word denoting "weeks" in the Hebrew is not שׁבעים shâbu‛ı̂ym, but שׁבעות shâbu‛ôth. "The form which is used here," says he, "which is a regular masculine plural, is no doubt purposely chosen to designate the plural of seven; and with great propriety here, inasmuch as there are many sevens which are to be joined together in one common sum. Daniel had been meditating on the close of the seventy "years" of Hebrew exile, and the angel now discloses to him a new period of "seventy times seven," in which still more important events are to take place. Seventy sevens, or (to use the Greek phraseology), "seventy heptades," are determined upon thy people.
Heptades of what? Of days, or of years? No one can doubt what the answer is. Daniel had been making diligent search respecting the seventy "years;" and, in such a connection, nothing but seventy heptades of years could be reasonably supposed to 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 seem to be very important, since the same result is reached whether it be rendered "seventy sevens," or "seventy weeks." In the former ease, as proposed by Prof. Stuart, it means seventy sevens of "years," or 490 years; in the other, seventy "weeks" of years; that is, as a "week of years" is seven years, seventy such weeks, or as before, 490 years. The usual and proper meaning of the word used here, however - שׁבוּע shâbûa‛a is a "seven," ἐβδομάς hebdomas, i. e., a week. - Gesenius, "Lexicon" From the "examples" where the word occurs it would seem that 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," except in Eze 45:21, where it is rendered "seven," to wit, days. In the following passages the word occurs in the masculine form plural, Dan 9:24-26; Dan 10:2-3; in the following in the feminine form plural, Exo 34:22; Num 28:26; Deu 16:9-10, Deu 16:16; Ch2 8:13; Jer 5:24; Eze 45:21; and in the following in the singular number, common gender, rendered "week," Gen 29:27-28, and in the dual masculine in Lev 12:5, rendered "two weeks." From these passages it is evident that nothing certain can be determined about the meaning of the word from its gender. It would seem to denote "weeks," periods of seven days - "hebdomads" - in either form, and is doubtless so used here. The fair translation would be, weeks seventy are determined; that is, seventy times seven days, or four hundred and ninety "days." But it may be asked here, 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 clear that 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." That this 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 Dan 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 answer of the angel would have respect to "years" also; and, thus understood, the answer would have met the inquiry pertinently - " not seventy years, but a week of years - seven times seventy years." Compare Mat 18:21-22. "In such a connection, nothing but seventy heptades of years could be reasonably supposed to 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 angel speaks, then, in reference to certain events, and declares that they are to take place during "seventy heptades," it is a matter of course to suppose that he means years.
(d) The circumstances of the case demand this interpretation. Daniel was seeking comfort in view of the fact that the city and temple had been desolate now for a period of seventy years. The angel comes to bring him consolation, and to give him assurances about the rebuilding of the city, and the great events that were to occur there. But what consolation would 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 angel meant to refer to a period of four hundred and ninety years; and if it be asked why this number was not literally and exactly specified in 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 Daniel as 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 of the city, there would be "another" number seventy in the events yet to occur;
(2) this is in the usual prophetic style, where there is, as Hengstenberg remarks ("Chris." ii. 299), often a "concealed definiteness." It is usual to designate numbers in this way.
(3) The term was sufficiently clear to be understood, or is, at all events, made clear by the result. There is no reason to doubt that Daniel would so understand it, or that it would be so interpreted, as fixing in the minds of the Jewish people the period when the Messiah was about to 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 Dan 9:25, until the entire consummation of the great object for which it should be rebuilt: and that then the purpose would be accomplished, and it would be given up to a greater ruin. There was to be this long period in which most important transactions were to occur in the city.
Are determined - The word used here (נחתך nechettak from חתך 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. Theodotion renders it, sunetmeetheesan - are cut off, decided, defined. The Vulgate renders it, "abbreviate sunt." Luther, "Sind bestimmet" - are determined. The meaning would seem to 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 designated or appointed with reference to the city, to accomplish the great and important object which is immediately specified. A certain, definite period was fixed on, and when this was past, the promised Messiah would come. In regard to the construction here - the singular verb with a plural noun, see Hengstenberg, "Christ. in, loc." The true meaning seems to be, that the seventy weeks are spoken of "collectively," as denoting a period of time; that is, a period of seventy weeks is determined. The prophet, in the use of the singular verb, seems to have contemplated the time, not as separate weeks, or as particular portions, but as one period.
Upon thy people - The Jewish people; the nation to which Daniel belonged. This allusion is made because he was inquiring about the close of their exile, and their restoration to their own land.
And upon thy holy city - Jerusalem, usually called the holy city, because it was the place where the worship of God was celebrated, Isa 52:1; Neh 11:1, Neh 11:18; Mat 27:53. It is called "thy holy city" - the city of Daniel, because he was here making special inquiry respecting it, and because he was one of the Hebrew people, and the city was the capital of their nation. As one of that nation, it could be called "his." It was then, indeed, in ruins, but it was to be rebuilt, and it was proper to speak of it as if it were then a city. The meaning of "upon thy people and city" (על ‛al) is, "respecting" or "concerning." The purpose respecting the seventy weeks "pertains" to thy people and city; or there is an important period of four hundred and seventy years determined on, or designated, respecting that people and city.
To finish the transgression - The angel proceeds to state what was the object to be accomplished in this purpose, or what would occur during that period. The first thing, "to finish the transgression." The margin is, "restrain." The Vulgate renders it, ut consummetur proevaricatio. Theodotion, τοῦ συντελεσθῆναι ἁμαρτίαν tou suntelesthēnai hamartian - to finish sin. Thompson renders this, "to finish sin-offerings." The difference between the marginal reading ("restrain") and the text ("finish") arises from a doubt as to the meaning of the original word. The common reading of the text is כלא kallē', but in 39 Codices examined by Kennicott, it is כלה. The reading in the text is undoubtedly the correct one, but still there is not absolute certainty as to the signification of the word, whether it means to "finish" or to "restrain." The proper meaning of the word in the common reading of the text (כלא kâlâ') is, to shut up, confine, restrain - as it is rendered in the margin.
The meaning of the other word found in many manuscripts (כלה kâlâh) is, to be completed, finished, closed - and in Piel, the form used here, to complete, to finish - as it is translated in the common version. Gesenius ("Lexicon") supposes that the word here is "for" - כלה kallēh - meaning to finish or complete. Hengstenberg, who is followed in this view by Lengerke, supposes that the meaning is to "shut up transgression," and that the true reading is that in the text - כלא - though as that word is not used in Piel, and as the Masoretes had some doubts as to the derivation of the word, they gave to it not its appropriate "pointing" in this place - which would have been כלא keloh - but the pointing of the other word (כלה kalēh) in the margin. According to Hengstenberg, the sense here of "shutting up" is derived from the general notion of "restraining" or "hindering," belonging to the word; and he supposes that this will best accord with the other words in this member of the verse - "to cover," and "to seal up."
The idea according to him is, that "sin, which hitherto lay naked and open before the eyes of a righteous God, is now by his mercy shut up, sealed, and covered, so that it can no more be regarded as existing - a figurative description of the forgiveness of sin." So Lengerke renders it, "Ura einzuschliessen (den) Abfall." Bertholdt, "Bis der Frevel vollbracht." It seems most probable that the true idea here is that denoted in the margin, and that the sense is not that of "finishing," but that of "restraining, closing, shutting up," etc. So it is rendered by Prof. Stuart - "to restrain transgression." - "Com. on Daniel, in loc." The word is used in this sense of "shutting up," or "restraining," in several places in the Bible: Sa1 6:10, "and shut up their calves at home;" Jer 32:3, "Zedekiah had shut him up;" Psa 88:8, "I am shut up, and I cannot come forth;" Jer 32:2, "Jeremiah the prophet was shut up."
The sense of "shutting up," or "restraining," accords better with the connection than that of "finishing." The reference of the whole passage is undoubtedly to the Messiah, and to what would be done sometime during the "seventy weeks;" and the meaning here is, not that he would "finish transgression" - which would not be true in any proper sense, but that he would do a work which would "restrain" iniquity in the world, or, more strictly, which would "shut it up" - enclose it - as in a prison, so that it would no more go forth and prevail. The effect would be that which occurs when one is shut up in prison, and no longer goes at large. There would be a restraining power and influence which would check the progress of sin. This does not, I apprehend, refer to the particular transgressions for which the Jewish people had suffered in their long captivity, but sin (הפשׁע hapesha‛) in general - the sin of the world.
There would be an influence which would restrain and curb it, or which would shut it up so that it would no longer reign and roam at large over the earth. It is true that this might not have been so understood by Daniel at the time, for the "language" is so general that it "might" have suggested the idea that it referred to the sins of the Jewish people. This language, if there had been no farther explanation of it, might have suggested the idea that in the time specified - seventy weeks - there would be some process - some punishment - some Divine discipline - by which the iniquities of that people, or their propensity to sin, for which this long captivity had come upon them, would be cohibited, or restrained. But the language is not such as necessarily to confine the interpretation to that, and the subsequent statements, and the actual fulfillment in the work of the Messiah, lead us to understand this in a much higher sense, as having reference to sin in general, and as designed to refer to some work that would ultimately be an effectual check on sin, and which would tend to cohibit, or restrain it altogether in the world. Thus understood, the language will well describe the work of the Redeemer - that work which, through the sacrifice made on the cross, is adapted and designed to restrain sin altogether.
And to make an end of sins - Margin, "to seal up." The difference here in the text and the margin arises from a difference in the readings in the Hebrew. The common reading in the text is חתם châthēm - from חתם châtham - "to seal, to seal up." But the Hebrew marginal reading is a different word - התם hâthēm, from תמם tâmam - "to complete, to perfect, to finish." The "pointing" in the text in the word חתם châtēm is not the proper pointing of that word, which would have been חתם chetom, but the Masoretes, as is not unfrequently the case, gave to the word in the text the pointing of another word which they placed in the margin. The marginal reading is found in fifty-five manuscripts (Lengerke), but the weight of authority is decidedly in favor of the common reading in the Hebrew text - "to seal," and not to "finish," as it is in our translation.
The marginal reading, "to finish," was doubtless substituted by some transcribers, or rather "suggested" by the Masoretes, because it seemed to convey a better signification to say that "sin would be finished," than to say that it would be "sealed." The Vulgate has followed the reading in the margin - et finem accipiat peccatum; Theodotion has followed the other reading, σφραγίας ἁμαρτίας sphragisai hamartias. Luther also has it, "to seal." Coverdale, "that sin may have an end." The true rendering is, doubtless, "to seal sin;" and the idea is that of removing it from sight; to remove it from view. "The expression is taken," says Lengerke, "from the custom of sealing up those things which one lays aside and conceals." Thus in Job 9:7, "And sealeth up the stars;" that is, he so shuts them up in the heavens as to prevent their shining - so as to hide them from the view. They are concealed, hidden, made close - as the contents of a letter or package are sealed, indicating that no one is to examine them.
See the note at that passage. So also in Job 37:7, referring to winter, it is said, "He sealeth up the hand of every man, that all men may know his work." That is, in the winter, when the snow is on the ground, when the streams are frozen, the labors of the farmer must cease. The hands can no more be used in ordinary toil. Every man is prevented from going abroad to his accustomed labor, and is, as it were, "sealed up" in his dwelling. Compare Jer 32:11, Jer 32:14; Isa 29:11; Sol 4:12. The idea in the passage before us is, that the sins of our nature will, as it were, be sealed up, or closed, or hidden, so that they will not be seen, or will not develop themselves; that is, "they will be inert, inefficient, powerless." - Prof. Stuart. The language is applicable to anything that would hide them from view, or remove them from sight - as a book whose writing is so sealed that we cannot read it; a tomb that is so closed that we cannot enter it and see its contents; a package that is so sealed that we do not know what is within it; a room that is so shut up that we may not enter it, and see what is within.
It is not to be supposed that Daniel would see clearly how this was to be done; but we, who have now a full revelation of the method by which God can remove sin, can understand the method in which this is accomplished by the blood of the atonement, to wit, that "by" that atonement sin is now forgiven, or is treated as if it were hidden from the view, and a seal, which may not be broken, placed on what covers it. The language thus used, as we are now able to interpret it, is strikingly applicable to the work of the Redeemer, and to the method by which God removes sin. In not a few manuscripts and editions the word rendered "sins" is in the singular number. The amount of authority is in favor of the common reading - sins - though the sense is not materially varied. The work would have reference to "sin," and the effect would be to seal it, and hide it from the view.
And to make reconciliation for iniquity - More literally, "and to cover iniquity." The word which is rendered to "make reconciliation " - כפר kâphar - properly means "to cover" (from our English word cover); to cover over, to overlay, as with pitch Gen 6:14; and hence, to cover over sin; that is, to atone for it, pardon it, forgive it. It is the word which is commonly used with reference to atonement or expiation, and seems to have been so understood by our translators. It does not necessarily refer to the means by which sin is covered over, etc., by an atonement, but is often used in the general sense of "to pardon or forgive." Compare the notes at Isa 6:7, and more fully. See the notes at Isa 43:3. Here there is no necessary allusion to the atonement which the Messiah would make in order to cover over sin; that is, the word is of so general a character in its signification that it does not necessarily imply this, but it is the word which would naturally be used on the supposition that it had such a reference. As a matter of fact, undoubtedly, the means by which this was to be done was by the atonement, and that was referred to by the Spirit of inspiration, but this is not essentially implied in the meaning of the word. In whatever way that should be done, this word would be properly used as expressing it. The Latin Vulgate renders thus, et deleatur iniquitas. Theodotion, ἀπαλεῖψαι τὰς ἀδικίας apaleipsai tas adikias - "to wipe out iniquities." Luther, "to reconcile for transgression." Here are three things specified, therefore, in regard to sin, which would be done. Sin would be
Restrained,
Sealed up,
Covered over.
These expressions, though not of the nature of a climax, are intensive, and show that the great work referred to pertained to sin, and would be designed to remove it. Its bearing would be on human transgression; on the way by which it might be pardoned; on the methods by which it would be removed from the view, and be kept from rising up to condemn and destroy. Such expressions would undoubtedly lead the mind to look forward to some method which was to be disclosed by which sin could be consistently pardoned and removed. In the remainder of the verse, there are three additional things which would be done as necessary to complete the work: -
To bring in everlasting righteousness;
To seal up the vision and prophecy; and
To anoint the Most Holy.
And to bring in everlasting righteousness - The phrase "to bring in" - literally, "to cause to come" - refers to some direct agency by which that righteousness would be introduced into the world. It would be such an agency as would cause it to exist; or as would establish it in the world. The "mode" of doing this is not indeed here specified, and, so far as the "word" used here is concerned, it would be applicable to any method by which this would be done - whether by making an atonement; or by setting an example; or by persuasion; or by placing the subject of morals on a better foundation; or by the administration of a just government; or in any other way. The term is of the most general character, and its exact force here can be learned only by the subsequently revealed facts as to the way by which this would be accomplished. The essential idea in the language is, that this would be "introduced" by the Messiah; that is, that he would be its author.
The word "righteousness" here also (צדק tsedeq) is of a general character. The fair meaning would be, that some method would be introduced by which men would become "righteous." In the former part of the verse, the reference was to "sin" - to the fact of its existence - to the manner in which it would be disposed of - to the truth that it would be coerced, sealed up, covered over. Here the statement is, that, in contradistinction from that, a method would be introduced by which man would become, in fact, righteous and holy. But the "word" implies nothing as to the method by which this would be done. Whether it would be by a new mode of justification, or by an influence that would make men personally holy - whether this was to be as the result of example, or instruction, or an atoning sacrifice - is not necessarily implied in the use of this word. That, as in the cases already referred to, could be learned only by subsequent develop. ments.
It would be, doubtless, understood that there was a reference to the Messiah - for that is specified in the next verse; and it would be inferred from this word that, under him, righteousness would reign, or that men would be righteous, but nothing could be argued from it as to the methods by which it would be done. It is hardly necessary to add, that, in the prophets, it is constantly said that righteousness would characterize the Messiah and his times; that he would come to make men righteous, and to set up a kingdom of righteousness in the earth. Yet the exact mode in which it was to be done would be, of course, more fully explained when the Messiah should himself actually appear. The word "everlasting" is used here to denote that the righteousness would be permanent and perpetual. In reference to the method of becoming righteous, it would be unchanging - the standing method ever onward by which men would become holy; in reference to the individuals who should become righteous under this system, it would be a righteousness which would continue forever.
This is the characteristic which is everywhere given of the righteousness which would be introduced by the Messiah. Thus in Isa 51:6-8 : "Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be forever, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be forever, and my salvation from generation to generation." So Isa 45:17 : "But Israel shall be saved in the Lord with an everlasting salvation; ye shall not be ashamed nor confounded, world without end."
Compare Jer 31:3. The language used in the passage before us, moreover, is such as could not properly be applied to anything but that righteousness which the Messiah would introduce. It could not be used in reference to the temporal prosperity of the Jews on their return to the holy land, nor to such righteousness as the nation had in former times. The fair and proper meaning of the term is, that it would be "eternal" - what would "endure forever" - עלמים צדק tsedeq ‛olâmı̂ym. It would place righteousness on a permanent and enduring foundation; introduce that which would endure through all changes, and exist when the heavens would be no more. In the plan itself there would be no change; in the righteousness which anyone would possess under that system there would be perpetual duration - it would exist forever and ever. This is the nature of that righteousness by which men are now justified; this is what all who are interested in the scheme of redemption actually possess. The "way" in which this "everlasting righteousness" would be introduced is not stated here, but is reserved for future revelations. Probably all that the words would convey to Daniel would be, that there would be some method disclosed by which men would become righteous, and that this would not be temporary or changing, but would be permanent and eternal. It is not improper that "we" should understand it, as it is explained by the subsequent revelations in the New Testament, as to the method by which sinners are justified before God.
And to seal up the vision and prophecy - Margin, as in the Hebrew, "prophet." The evident meaning, however, here is "prophecy." The word seal is found, as already explained, in the former part of the verse - "to seal up sins." The word "vision" (for its meaning, see the notes at Isa 1:1) need not be understood as referring particularly to the visions seen by Daniel, but should be understood, like the word "prophecy" or "prophet" here, in a general sense - as denoting all the visions seen by the prophets - the series of visions relating to the future, which had been made known to the prophets. The idea seems to be that they would at that time be all "sealed," in the sense that they would be closed or shut up - no longer open matters - but that the fulfillment would, as it were, close them up forever. Till that time they would be open for penusal and study; then they would be closed up as a sealed volume which one does not read, but which contains matter hidden from the view.
Compare the notes at Isa 8:16 : "Bind up the testimony; seal the law among my disciples." See also Dan 8:26; Dan 12:4. In Isaiah Isa 8:16 the meaning is, that the prophecy was complete, and the direction was given to bind it up, or roll it up like a volume, and to seal it. In Dan 8:26, the meaning is, seal up the prophecy, or make a permanent record of it, that when it is fulfilled, the event may be compared with the prophecy, and it may be seen that the one corresponds with the other. In the passage before us, Gesenius ("Lexicon") renders it, "to complete, to finish" - meaning that the prophecies would be fulfilled. Hengstenberg supposes that it means, that "as soon as the fulfillment takes place, the prophecy, although it retains, in other respects, its great importance, reaches the end of its destination, in so far as the view of believers, who stand in need of consolation and encouragement, is no longer directed to it, to the future prosperity, but to what has appeared."
Lengerke supposes that it means to confirm, corroborate, ratify - bekraftigen, bestatigen; that is, "the eternal righteousness will be given to the pious, and the predictions of the prophets will be confirmed and fulfilled." To seal, says he, has also the idea of confirming, since the contents of a writing are secured or made fast by a seal. After all, perhaps, the very idea here is, that of "making fast," as a lock or seal does - for, as is well known, a seal was often used by the ancients where a lock is with us; and the sense may be, that, as a seal or lock made fast and secure the contents of a writing or a book, so the event, when the prophecy was fulfilled, would make it "fast" and "secure." It would be, as it were, locking it up, or sealing it, forever. It would determine all that seemed to be undetermined about it; settle all that seemed to be indefinite, and leave it no longer uncertain what was meant. According to this interpretation the meaning would be, that the prophecies would be sealed up or settled by the coming of the Messiah. The prophecies terminated on him (compare Rev 19:10); they would find their fulfillment in him; they would be completed in him - and might then be regarded as closed and consummated - as a book that is fully written and is sealed up. All the prophecies, and all the visions, had a reference more or less direct to the coming of the Messiah, and when he should appear they might be regarded as complete. The spirit of prophecy would cease, and the facts would confirm and seal all that had been written.
And to anoint the Most Holy - There has been great variety in the interpretation of this expression. The word rendered "anoint" - משׁח meshocha - infinitive from משׁח mâshach (from the word Messiah, Dan 9:25), means, properly, to strike or draw the hand over anything; to spread over with anything, to smear, to paint, to anoint. It is commonly used with reference to a sacred rite, to anoint, or consecrate by unction, or anointing to any office or use; as, e. g., a priest, Exo 28:41; Exo 40:15; a prophet, Kg1 19:16; Isa 61:1; a king, Sa1 10:1; Sa1 15:1; Sa2 2:4; Kg1 1:34. So it is used to denote the consecration of a stone or column as a future sacred place, Gen 31:13; or vases and vessels as consecrated to God, Exo 40:9, Exo 40:11; Lev 8:11; Num 7:1. The word would then denote a setting apart to a sacred use, or consecrating a person or place as holy. Oil, or an unguent, prepared according to a specified rule, was commonly employed for this purpose, but the word may be used in a figurative sense - as denoting to set apart or consecrate in any way "without" the use of oil - as in the case of the Messiah. So far as this word, therefore, is concerned, what is here referred to may have occurred without the literal use of oil, by any act of consecration or dedication to a holy use.
The phrase, "the Most Holy" (קדשׁים קדשׁ qôdesh qādāshı̂ym) has been very variously interpreted. By some it has been understood to apply literally to the most holy place - the holy of holies, in the temple; by others to the whole temple, regarded as holy; by others to Jerusalem at large as a holy place; and by others, as Hengstenberg, to the Christian church as "a" holy place. By some the thing here referred to is supposed to have been the consecration of the most holy place after the rebuilding of the temple; by others the consecration of the whole temple; by others the consecration of the temple and city by the presence of the Messiah, and by others the consecration of the Christian church, by his presence. The phrase properly means "holy of holies," or most holy. It is applied often in the Scriptures to the "inner sanctuary," or the portion of the tabernacle and temple containing the ark of the covenant, the two tables of stone, etc.
See the notes at Mat 21:12. The phrase occurs in the following places in the Scripture: Exo 26:33-34; Exo 29:37; Exo 30:29, Exo 30:36; Exo 40:10; Lev 2:3, Lev 2:10, "et al." - in all, in about twenty-eight places. See the "Englishman's Hebrew Concordance." It is not necessarily limited to the inner sanctuary of the temple, but may be applied to the whole house, or to anything that was consecrated to God in a manner peculiarly sacred. In a large sense, possibly it might apply to Jerusalem, though I am not aware that it ever occurs in this sense in the Scriptures, and in a figurative sense it might be applied undoubtedly, as Hengstenberg supposes, to the Christian church, though it is certain that it is not elsewhere thus used. In regard to the meaning of the expression - an important and difficult one, as is admitted by all - there are five principal opinions which it may be well to notice. The truth will be found in one of them.
(1) That it refers to the consecration by oil or anointing of the temple, that would be rebuilt after the captivity, by Zerubbabel and Joshua. This was the opinion of Michaelis and Jahn. But to this opinion there are insuperable objections:
(a) That, according to the uniform tradition of the Jews, the holy oil was wanting in the second temple. In the case of the first temple there might have been a literal anointing, though there is no evidence of that, as there was of the anointing of the vessels of the tabernacle, Exo 30:22, etc. But in the second temple there is every evidence that there can be, that there was no literal anointing.
(b) The "time" here referred to is a fatal objection to this opinion. The period is seventy weeks of years, or four hundred and ninety years. This cannot be doubted (see the notes at the first part of the verse) to be the period referred to; but it is absurd to suppose that the consecration of the new temple would be deferred for so long a time, and there is not the slightest evidence that it was. This opinion, therefore, cannot be entertained.
(2) The second opinion is, that it refers to the re-consecration and cleansing of the temple after the abominations of Antiochus Epiphanes. See the notes at Dan 8:14. But this opinion is liable substantially to the same objections as the other. The cleansing of the temple, or of the sanctuary, as it is said in Dan 8:14, did "not" occur four hundred and ninety years after the order to rebuild the temple Dan 9:25, but at a much earlier period. By no art of construction, if the period here referred to is four hundred and ninety years, can it be made to apply to the re-dedication of the temple after Antiochus had defiled it.
(3) Others have supposed that this refers to the Messiah himself, and that the meaning is, that he, who was most holy, would then be consecrated or anointed as the Messiah. It is probable, as Hengstenberg ("Christ." ii. 321, 322) has shown, that the Greek translators thus understood it, but it is a sufficient objection to this that the phrase, though occurring many times in the Scriptures, is never applied to "persons," unless this be an instance. Its uniform and proper application is to "things," or "places," and it is undoubtedly so to be understood in this place.
(4) Hengstenberg supposes (pp. 325-328) that it refers to the Christian church as "a" holy place, or "the New Temple of the Lord," "the Church of the New covenant," as consecrated and supplied with the gifts of the Spirit. But it is a sufficient refutation of this opinion that the phrase is nowhere else so used; that it has in the Old Testament a settled meaning as referring to the tabernacle or the temple; that it is nowhere employed to denote a collection of "people," anymore than an individual person - an idea which Hengstenberg himself expressly rejects (p. 322); and that there is no proper sense in which it can be said that the Christian church is "anointed." The language is undoubtedly to be understood as referring to some "place" that was to be thus consecrated, and the uniform Hebrew usage would lead to the supposition that there is reference, in some sense, to the temple at Jerusalem.
(5) It seems to me, therefore, that the obvious and fair interpretation is, to refer it to the temple - as the holy place of God; his peculiar abode on earth. Strictly and properly speaking, the phrase would apply to the inner room of the temple - the sanctuary properly so called (see the notes at Heb 9:2); but it might he applied to the whole temple as consecrated to the service of God. If it be asked, then, what anointing or consecration is referred to here, the reply, as it seems to me, is, not that it was then to be set apart anew, or to be dedicated; not that it was literally to be anointed with the consecrating oil, but that it was to be consecrated in the highest and best sense by the presence of the Messiah - that by his coming there was to be a higher and more solemn consecration of the temple to the real purpose for which it was erected than had occurred at any time. It was reared as a holy place; it would become eminently holy by the presence of him who would come as the anointed of God, and his coming to it would accomplish the purpose for which it was erected, and with reference to which all the rites observed there had been ordained, and then, this work having been accomplished, the temple, and all the rites pertaining to it, would pass away.
In confirmation of this view, it may be remarked, that there are repeated allusions to the coming of the Messiah to the second temple, reared after the return from the captivity - as that which would give a peculiar sacredness to the temple, and which would cause it to surpass in glory all its ancient splendor. So in Hag 2:7, Hag 2:9 : "And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts. - The glory of this latter house shall be greater than of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts." So Mal 3:1-2 : "The Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap," etc.
Compare Mat 12:6 : "But I say unto you, That in this place is one greater than the temple." Using the word "anoint," therefore, as denoting to consecrate, to render holy, to set apart to a sacred use, and the phrase "holy of holies" to designate the temple as such, it seems to me most probable that the reference here is to the highest consecration which could be made of the temple in the estimation of a Hebrew, or, in fact, the presence of the Messiah, as giving a sacredness to that edifice which nothing else did give or could give, and, therefore, as meeting all the proper force of the language used here. On the supposition that it was designed that there should be a reference to this event, this would be such language as would have been not unnaturally employed by a Hebrew prophet. And if it be so, this may be regarded as the probable meaning of the passage. In this sense, the temple which was to be reared again, and about which Daniel felt so solicitous, would receive its highest, its truest consecration, as connected with an event which was to bring in everlasting righteousness, and to seal up the vision and the prophecy.
(D) Simultaneously with this event, as the result of this, we are to anticipate such a spread of truth and righteousness, and such a reign of the saints on the earth, as would be properly symbolized by the coming of the Son of man to the ancient of days to receive the kingdom, Dan 7:13-14. As shown in the interpretation of those verses, this does not necessarily imply that there would be any visible appearing of the Son of man, or any personal reign (see the note at these verses), but there would be such a making over of the kingdom to the Son of man and to the saints as would be properly symbolized by such a representation. That is, there would be great changes; there would be a rapid progress of the truth; there would be a spread of the gospel; there would be a change in the governments of the world, so that the power would pass into the hands of the righteous, and they would in fact rule. From that time the "saints" would receive the kingdom, and the affairs of the world would be put on a new footing. From that period it might be said that the reign of the saints would commence; that is, there would be such changes in this respect that that would constitute an epoch in the history of the world - the proper beginning of the reign of the saints on the earth - the setting up of the new and final dominion in the world. If there should be such changes - such marked progress - such facilities for the spread of truth - such new methods of propagating it - and such certain success attending it, all opposition giving way, and persecution ceasing, as would properly constitute an epoch or era in the world's history, which would be connected with the conversion of the world to God, this would fairly meet the interpretation of this prophecy; this occurring, all would have taken place which could be fairly shown to be implied in the vision.
(E) We are to expect a reign of righteousness on the earth. On the character of what we are fairly to expect from the words of the prophecy, see the notes at Dan 7:14. The prophecy authorizes us to anticipate a time when there shall be a general prevalence of true religion; when the power in the world shall be in the hands of good men - of men fearing God; when the Divine laws shall be obeyed - being acknowledged as the laws that are to control men; when the civil institutions of the world shall be pervaded by religion, and moulded by it; when there shall be no hinderance to the free exercise of religion, and when in fact the reigning power on the earth shall be the kingdom which the Messiah shall set up. There is nothing more certain in the future than such a period, and to that all things are tending. Such a period would fulfill all that is fairly implied in this wonderful prophecy, and to that faith and hope should calmly and confidently look forward. For that they who love their God and their race should labor and pray; and by the certain assurance that such a period will come, we should be cheered amidst all the moral darkness that exists in the world, and in all that now discourages us in our endeavors to do good. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
Seventy weeks
These are "weeks" or more accurately, sevens of years; seventy weeks of seven years each. Within these "weeks" the national chastisement must be ended and the nation re-established in everlasting righteousness (Dan 9:24). The seventy weeks are divided into seven = 49 years; sixty-two = 434 years; one = 7 years (Dan 9:25-27). In the seven weeks = 49 years, Jerusalem was to be rebuilt in "troublous times." This was fulfilled, as Ezra and Nehemiah record. Sixty-two weeks = 434 years, thereafter Messiah was to come (Dan 9:25). This was fulfilled in the birth and manifestation of Christ. (Dan 9:26); (Dan 9:26) is obviously an indeterminate period. The date of the crucifixion is not fixed. It is only said to be "after" the threescore and two weeks. It is the first event in (Dan 9:26). The second event is the destruction of the city, fulfilled A.D. 70. Then, "unto the end," a period not fixed, but which has already lasted nearly 2000 years. To Daniel was revealed only that wars and desolations should continue (Compare (Mat 24:6-14).
The New Testament reveals, that which was hidden from the Old Testament prophets; (Mat 13:11-17); (Eph 3:1-10) that during this period should be accomplished the mysteries of the kingdom of Heaven (Mat 13:1-50) and the out-calling of the Church; (Mat 16:18); (Rom 11:25). When the Church-age will end, and the seventieth week begin, is nowhere revealed. Its duration can be but seven years. To make it more violates the principle of interpretation already confirmed by fulfilment. (Dan 9:27) deals with the last week. The "he" of (Dan 9:27) is the "prince that shall come" of (Dan 9:26); whose people (Rome) destroyed the temple, A.D. 70. He is the same with the "little horn" of chapter 7. He will covenant with the Jews to restore their temple sacrifices for one week (seven years), but in the middle of that time he will break the covenant and fulfil; (Dan 12:11); (Th2 2:3); (Th2 2:4). Between the sixty-ninth week, after which Messiah was cut off, and the seventieth week, within which the "little horn" of Daniel 7. will run his awful course, intervenes this entire Church-age. (Dan 9:27) deals with the last three and a half years of the seven, which are identical with the "great tribulation." (Mat 24:15-28) "time of trouble" (Dan 12:1) hour of temptation" (Rev 3:10).
(see "Tribulation,"; (Psa 2:5); (Rev 7:14).
(See Scofield) - (Psa 2:5).
make reconciliation
There is no word in the Old Testament properly rendered reconcile. In the A.V. The English word is found (Sa1 29:4); (Ch2 29:24); (Lev 6:30); (Lev 8:15); (Lev 16:20); (Eze 45:15); (Eze 45:17); (Eze 45:20); (Dan 9:24) but always improperly; atonement is invariably the meaning. Reconciliation is a New Testament doctrine (Rom 5:10)?
(See Scofield) - (Col 1:21).
thy people
Compare (Hos 1:9).
The Jews, rejected, are "thy people," that is, Daniel's, not Jehovah's though yet to be restored.
reconciliation
Hebrew, kaphar, atonement. See this verse note 1, and see note, (Exo 29:33) (See Scofield) - (Exo 29:33). |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The divine revelation regarding the seventy weeks. - This message of the angel relates to the most important revelations regarding the future development of the kingdom of God. From the brevity and measured form of the expression, which Auberlen designates "the lapidary style of the upper sanctuary," and from the difficulty of calculating the period named, this verse has been very variously interpreted. The interpretations may be divided into three principal classes. 1. Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ in the flesh, His death, and the destruction of Jerusalem by the Romans. 2. The majority of the modern interpreters, on the other hand, refer the whole passage to the time of Antiochus Epiphanes. 3. Finally, some of the church fathers and several modern theologians have interpreted the prophecy eschatologically, as an announcement of the development of the kingdom of God from the end of the Exile on to the perfecting of the kingdom by the second coming of Christ at the end of the days.
(Note: The first of these views is in our time fully and at length defended by Hvernick (Comm.), Hengstenberg (Christol. iii. 1, p. 19ff., 2nd ed.), and Auberlen (Der Proph. Daniel, u.s.w., p. 103ff., 3rd ed.), and is adopted also by the Catholic theologian Laur. Reinke (die messian. Weissag. bei den gr. u. kl. Proph. des A.T. iv. 1, p. 206ff.), and by Dr. Pusey of England. The second view presents itself in the Alexandrine translation of the prophecy, more distinctly in Julius Hilarianus (about a.d. 400) (Chronologia s. libellus de mundi duratione, in Migne's Biblioth. cler. univ. t. 13, 1098), and in several rabbinical interpreters, but was first brought into special notice by the rationalistic interpreters Eichhorn, Bertholdt. v. Leng., Maurer, Ewald, Hitzig, and the mediating theologians Bleek, Wieseler (Die 70 Wochen u. die 63 Jahrwochen des Proph. Daniel, Gtt. 1839, with which compare the Retractation in the Gttinger gel. Anzeigen, 1846, p. 113ff.), who are followed by Lcke, Hilgenfeld, Kranichfeld, and others. This view has also been defended by Hofmann (die 70 Jahre des Jer. u. die 70 Jahrwochen des Daniel, Nrnb. 1836, and Weissag. u. Erfllung, as also in the Schriftbew.), Delitzsch (Art. Daniel in Herz.'s Realenc. Bd. iii.), and Zndel (in the Kritischen Uterss.), but with this essential modification, that Hofmann and Delitzsch have united an eschatological reference with the primary historical reference of Dan 9:25-27 to Antiochus Epiphanes, in consequence of which the prophecy will be perfectly accomplished only in the appearance of Antichrist and the final completion of the kingdom of God at the end of the days. Of the third view we have the first germs in Hoppolytus and Apollinaris of Laodicea, who, having regard to the prophecy of Antichrist, Dan 7:25, refer the statement of Dan 9:27 of this chapter, regarding the last week, to the end of the world; and the first half of this week they regard as the time of the return of Elias, the second half as the time of Antichrist. This view is for the first time definitely stated in the Berleburg Bible. But Kliefoth, in his Comm. on Daniel, was the first who sought to investigate and establish this opinion exegetically, and Leyrer (in Herz.'s Realenc. xviii. p. 383) has thus briefly stated it: - "The seventy שׁבעים, i.e., the καιροὶ of Daniel (Dan 9:24.) measured by sevens, within which the whole of God's plan of salvation in the world will be completed, are a symbolical period with reference to the seventy years of exile prophesied by Jeremiah, and with the accessory notion of oecumenicity. The 70 is again divided into three periods: into 7 (till Christ), 62 (till the apostasy of Antichrist), and one שׁבוּע, the last world - ἑπτά, divided into 2 x 3 1/2 times, the rise and the fall of Antichrist."
For the history of the interpretation, compare for the patristic period the treatise of Professor Reusch of Bonn, entitled "Die Patrist. Berechnung der 70 Jahrwochen Daniels," in the Tb. Theol. Quart. 1868, p. 535ff.; for the period of the middle ages and of more modern times, Abr. Calovii Εξετασις theologica de septuaginta septimanis Danielis, in the Biblia illustr. ad Daniel. ix., and Hvernick's History of the Interpretation in his Comm. p. 386ff.; and for the most recent period, R. Baxmann on the Book of Daniel in the Theolog. Studien u. Kritiken, 1863, iii. p. 497ff.)
In the great multiplicity of opinions, in order to give clearness to the interpretation, we shall endeavour first of all to ascertain the meaning of the words of each clause and verse, and then, after determining exegetically the import of the words, take into consideration the historical references and calculations of the periods of time named, and thus further to establish our view.
The revelation begins, Dan 9:24, with a general exhibition of the divine counsel regarding the city and the people of God; and then there follows, Dan 9:25-27, the further unfolding of the execution of this counsel in its principal parts. On this all interpreters are agreed, that the seventy weeks which are determined upon the people and the city are in Dan 9:25-27 divided into three periods, and are closely defined according to their duration and their contents.
Seventy weeks are determined. - שׁבעים from שׁבוּע, properly, the time divided into sevenths, signifies commonly the period of seven days, the week, as Gen 29:27. (in the sing.), and Dan 10:2-3, in the plur., which is usually in the form שׁבעות; cf. Deu 16:9., Exo 34:22, etc. In the form שׁבעים there thus lies no intimation that it is not common weeks that are meant. As little does it lie in the numeral being placed after it, for it also sometimes is found before it, where, as here, the noun as the weightier idea must be emphasized, and that not by later authors merely, but also in Gen 32:15., Kg1 8:63; cf. Gesen. Lehrgeb. p. 698. What period of time is here denoted by שׁבעים can be determined neither from the word itself and its form, nor from the comparison with ימים שׁבעים, Dan 10:2-3, since ימים is in these verses added to שׁבעים, not for the purpose of designating these as day-weeks, but simply as full weeks (three weeks long). The reasons for the opinion that common (i.e., seven-day) weeks are not intended, lie partly in the contents of Dan 9:25, Dan 9:27, which undoubtedly teach that that which came to pass in the sixty-two weeks and in the one week could not take place in common weeks, partly in the reference of the seventy שׁבעים to the seventy years of Jeremiah, Dan 9:2. According to a prophecy of Jeremiah - so e.g., Hitzig reasons - Jerusalem must lie desolate for seventy years, and now, in the sixty-ninth year, the city and the temple are as yet lying waste (Dan 9:17.), and as yet nowhere are there symptoms of any change. Then, in answer to his supplication, Daniel received the answer, seventy שׁבעים must pass before the full working out of the deliverance. "If the deliverance was not yet in seventy years, then still less was it in seventy weeks. With seventy times seven months we are also still inside of seventy years, and we are directed therefore to year-weeks, so that each week shall consist of seven years. The special account of the contents of the weeks can be adjusted with the year-weeks alone; and the half-week, Dan 9:27, particularly appears to be identical in actual time with these three and a half times (years), Dan 7:25." This latter element is by others much more definitely affirmed. Thus e.g., Kranichfeld says that Daniel had no doubt about the definite extent of the expression שׁבוּע, but gave an altogether unambiguous interpretation of it when he combined the last half-week essentially with the known and definite three and a half years of the time of the end. But - we must, on the contrary, ask - where does Daniel speak of the three and a half years of the time of the end? He does not use the word year in any of the passages that fall to be here considered, but only עדּן or מועד, time, definite time. That by this word common years are to be understood, is indeed taken for granted by many interpreters, but a satisfactory proof of such a meaning has not been adduced. Moreover, in favour of year-weeks (periods of seven years) it has been argued that such an interpretation was very natural, since they hold so prominent a place in the law of Moses; and the Exile had brought them anew very distinctly into remembrance, inasmuch as the seventy years' desolation of the land was viewed as a punishment for the interrupted festival of the sabbatical years: Ch2 36:21 (Hgstb., Kran., and others). But since these periods of seven years, as Hengstenberg himself confesses, are not called in the law שׁבעים or שׁבעות, therefore, from the repeated designation of the seventh year as that of the great Sabbath merely (Lev 25:2, Lev 25:4-5; Lev 26:34-35, Lev 26:43; Ch2 36:21), the idea of year-weeks in no way follows. The law makes mention not only of the Sabbath-year, but also of periods of seven times seven years, after the expiry of which a year of jubilee was always to be celebrated (Lev 25:8.). These, as well as the Sabbath-years, might be called שׁבעים. Thus the idea of year-weeks has no exegetical foundation. Hofmann and Kliefoth are in the right when they remark that שׁבעים does not necessarily mean year-weeks, but an intentionally indefinite designation of a period of time measured by the number seven, whose chronological duration must be determined on other grounds. The ἁπ. λεγ. חתך means in Chald. to cut off, to cut up into pieces, then to decide, to determine closely, e.g., Targ. Est 4:5; cf. Buxtorf, Lex. talm., and Levy, Chald. Wrterb. s.v. The meaning for נחתּך, abbreviatae sunt (Vulg. for ἐκολοβώθησαν, Mat 24:22), which Wieseler has brought forward, is not proved, and it is unsuitable, because if one cuts off a piece from a whole, the whole is diminished on account of the piece cut off, but not the piece itself. For the explanation of the sing. נחתּך we need neither the supposition that a definite noun, as עת (time), was before the prophet's mind (Hgstb.), nor the appeal to the inexact manner of writing of the later authors (Ewald). The sing. is simply explained by this, that שׁבעים שׁבעים is conceived of as the absolute idea, and then is taken up by the passive verb impersonal, to mark that the seventy sevenths are to be viewed as a whole, as a continued period of seventy seven times following each other.
Upon thy people and upon thy holy city. In the על there does not lie the conception of that which is burdensome, or that this period would be a time of suffering like the seventy years of exile (v. Lengerke). The word only indicates that such a period of time was determined upon the people. The people and the city of Daniel are called the people and the city of God, because Daniel has just represented them before God as His (Hvernick, v. Lengerke, Kliefoth). But Jerusalem, even when in ruins, is called the holy city by virtue of its past and its future history; cf. Dan 9:20. This predicate does not point, as Wieseler and Hitzig have rightly acknowledged, to a time when the temple stood, as Sthelin and v. Lengerke suppose. Only this lies in it, Kliefoth has justly added, - not, however, in the predicate of holiness, but rather in the whole expression, - that the people and city of God shall not remain in the state of desolation in which they then were, but shall at some time be again restored, and shall continue during the time mentioned. One must not, however, at once conclude that this promise of continuance referred only to the people of the Jews and their earthly Jerusalem. Certainly it refers first to Israel after the flesh, and to the geographical Jerusalem, because these were then the people and the city of God; but these ideas are not exhausted in this reference, but at the same time embrace the New Testament church and the church of God on earth.
The following infinitive clauses present the object for which the seventy weeks are determined, i.e., they intimate what shall happen till, or with the expiry of, the time determined. Although ל before the infinitive does not mean till or during, yet it is also not correct to say that ל can point out only the issue which the period of time finally reaches, only its result. Whether that which is stated in the infinitive clauses shall for the first time take place after the expiry of, or at the end of the time named, or shall develope itself gradually in the course of it, and only be completed at the end of it, cannot be concluded from the final ל, but only from the material contents of the final clauses. The six statements are divided by Maurer, Hitzig, Kranichfeld, and others into three passages of two members each, thus: After the expiry of seventy weeks, there shall (1) be completed the measure of sin; (2) the sin shall be covered and righteousness brought in; (3) the prophecy shall be fulfilled, and the temple, which was desecrated by Antiochus, shall be again consecrated. The masoretes seem, however, to have already conceived of this threefold division by placing the Atnach under עלמים צדק (the fourth clause); but it rests on a false construction of the individual members especially of the first two passages. Rather we have two three-membered sentences before us. This appears evident from the arrangement of the six statements; i.e., that the first three statements treat of the taking away of sin, and thus of the negative side of the deliverance; the three last treat of the bringing in of everlasting righteousness with its consequences, and thus of the positive deliverance, and in such a manner that in both classes the three members stand in reciprocal relation to each other: the fourth statement corresponds to the first, the fifth to the second, the sixth to the third - the second and the fifth present even the same verb חתם.
In the first and second statements the reading is doubtful. Instead of לחתּם (Keth.), to seal, the Keri has להתם, to end (R. תּמם, to complete). In לכלּא a double reading is combined, for the vowel-points do not belong to the Keth., which rather has לכלא, since כּלא is nowhere found in the Piel, but to the Keri, for the Masoretes hold כלא to be of the same meaning as כלה, to be ended. Thus the ancient translators interpreted it: lxx, τὰς ἀδικίας σπανίσαι; Theod., συντελεσθῆναι, al. συντελέσαι; Aquil., συντελέσαι τὴν ἀθεσίαν; Vulg., ut consummetur praevaricatio. Bertholdt, Rosenmller, Gesenius, Winer, Ewald, Hitzig, Maurer, have followed them in supposing a passing of הinto .א But since כּלה occurs frequently in Daniel, always with ה htiw(cf. v. 27; Dan 11:36; Dan 12:7), and generally the roots with הtake the form of those with אmuch seldomer than the reverse, on these grounds the reading לכלא thus deserves the preference, apart from the consideration that almost all the Keris are valueless emendations of the Masoretes; and the parallel להתם, decidedly erroneous, is obviously derived from Dan 8:23. Thus the Keri does not give in the two passages a suitable meaning. The explanation: to finish the transgression and to make full the measure of sin, does not accord with what follows: to pardon the iniquity; and the thought that the Jews would fill up the measure of their transgression in the seventy year-weeks, and that as a punishment they would pass through a period of suffering from Antiochus and afterwards be pardoned, is untenable, because the punishment by Antiochus for their sins brought to their full measure is arbitrarily interpolated; but without this interpolation the pardon of the sins stands in contradiction to the filling up of their measure. Besides, this explanation is further opposed by the fact, that in the first two statements there must be a different subject from that which is in the third. For to fill up the measure of sin is the work of God. Accordingly the Kethiv alone is to be adopted as correct, and the first passage to be translated thus: to shut up the transgression. כּלא means to hold back, to hold in, to arrest, to hold in prison, to shut in or shut up; henceכּלא, a prison, jail. To arrest the wickedness or shut it up does not mean to pardon it, but to hem it in, to hinder it so that it can no longer spread about (Hofm.); cf. Zac 5:8 and Rev 20:3.
In the second passage, "to seal up sin," the חטּאות are the several proofs of the transgression. חתם, to seal, does not denote the finishing or ending of the sins (Theodrt. and others). Like the Arab. chtm, it may occur in the sense of "to end," and this meaning may have originated from the circumstance that one is wont at the end of a letter or document to affix the impress of a seal; yet this meaning is nowhere found in Hebr.: see under Exo 28:12. The figure of the sealing stands here in connection with the shutting up in prison. Cf. Dan 6:18, the king for greater security sealed up the den into which Daniel was cast. Thus also God seals the hand of man that it cannot move, Job 37:7, and the stars that they cannot give light, Job 9:7. But in this figure to seal is not = to take away, according to which Hgstb. and many others explain it thus: the sins are here described as sealed, because they are altogether removed out of the sight of God, altogether set aside; for "that which is shut up and sealed is not merely taken away, entirely set aside, but guarded, held under lock and seal" (Kliefoth). Hence more correctly Hofmann and Kliefoth say, "If the sins are sealed, they are on the one side laid under custody, so that they cannot any more be active or increase, but that they may thus be guarded and held, so that they can no longer be pardoned and blotted out;" cf. Rev 20:3.
The third statement is, "to make reconciliation for iniquity." כּפּר is terminus techn., to pardon, to blot out by means of a sin-offering, i.e., to forgive.
These three passages thus treat of the setting aside of sin and its blotting out; but they neither form a climax nor a mere συναθροισμός, a multiplying of synonymous expressions for the pardoning of sins, ut tota peccatorum humani generis colluvies eo melius comprehenderetur (M. Geier). Against the idea of a climax it is justly objected, that in that case the strongest designation of sin, הפּשׁע, which designates sin as a falling away from God, a rebelling against Him, should stand last, whereas it occurs in the first sentence. Against the idea of a συναθροισμός it is objected, that the words "to shut up" and "to seal" are not synonymous with "to make reconciliation for," i.e., "to forgive." The three expressions, it is true, all treat alike of the setting aside of sin, but in different ways. The first presents the general thought, that the falling away shall be shut up, the progress and the spreading of the sin shall be prevented. The other two expressions define more closely how the source whence arises the apostasy shall be shut up, the going forth and the continued operation of the sin prevented. This happens in one way with unbelievers, and in a different way with believers. The sins of unbelievers are sealed, are guarded securely under a seal, so that they may no more spread about and increase, nor any longer be active and operative; but the sins of believers are forgiven through a reconciliation. The former idea is stated in the second member, and the latter in the third, as Hofmann and Kliefoth have rightly remarked.
There follows the second group of three statements, which treat of the positive unfolding of salvation accompanying the taking away and the setting aside of sin. The first expression of this group, or the fourth in the whole number, is "to bring in everlasting righteousness." After the entire setting aside of sin must come a righteousness which shall never cease. That צדק does not mean "happiness of the olden time" (Bertholdt, Rsch), nor "innocence of the former better times" (J. D. Michaelis), but "righteousness," requires at present no further proof. Righteousness comes from heaven as the gift of God (Ps. 85:11-14; Isa 51:5-8), rises as a sun upon them that fear God (Mal. 3:20), and is here called everlasting, corresponding to the eternity of the Messianic kingdom (cf. Dan 2:44; Dan 7:18, Dan 7:27). צדק comprehends the internal and the external righteousness of the new heavens and the new earth, Pe2 3:13. This fourth expression forms the positive supplement of the first: in the place of the absolutely removed transgression is the perfected righteousness.
In the fifth passage, to seal up the vision and prophecy, the word חתם, used in the second passage of sin, is here used of righteousness. The figure of sealing is regarded by many interpreters in the sense of confirming, and that by filling up, with reference to the custom of impressing a seal on a writing for the confirmation of its contents; and in illustration these references are given: Kg1 21:8, and Jer 32:10-11, Jer 32:44 (Hvernick, v. Lengerke, Ewald, Hitzig, and others). But for this figurative use of the word to seal, no proof-passages are adduced from the O.T. Add to this that the word cannot be used here in a different sense from that in which it is used in the second passage. The sealing of the prophecy corresponds to the sealing of the transgression, and must be similarly understood. The prophecy is sealed when it is laid under a seal, so that it can no longer actively show itself.
The interpretation of the object ונביא חזון is also disputed. Berth., Ros., Bleek, Ewald, Hitzig, Wieseler, refer it to the prophecy of the seventy weeks (Jer 25 and 29), mentioned in Dan 9:2. But against this view stands the fact of the absence of the article; for if by חזון that prophecy is intended, an intimation of this would have been expected at least by the definite article, and here particularly would have been altogether indispensable. It is also condemned by the word נביא added, which shows that both words are used in comprehensive generality for all existing prophecies and prophets. Not only the prophecy, but the prophet who gives it, i.e., not merely the prophecy, but also the calling of the prophet, must be sealed. Prophecies and prophets are sealed, when by the full realization of all prophecies prophecy ceases, no prophets any more appear. The extinction of prophecy in consequence of its fulfilment is not, however (with Hengstenberg), to be sought in the time of the manifestation of Christ in the flesh; for then only the prophecy of the Old Covenant reached its end (cf. Mat 11:13; Luk 22:37; Joh 1:46), and its place is occupied by the prophecy of the N.T., the fulfilling of which is still in the future, and which will not come to an end and terminate (καταργηθήσεται, Co1 13:8) till the kingdom of God is perfected in glory at the termination of the present course of the world's history, at the same time with the full conclusive fulfilment of the O.T. prophecy; cf. Act 3:21. This fifth member stands over against the second, as the fourth does over against the first. "When the sins are sealed, the prophecy is also sealed, for prophecy is needed in the war against sin; when sin is thus so placed that it can no longer operate, then prophecy also may come to a state of rest; when sin comes to an end in its place, prophecy can come to an end also by its fulfilment, there being no place for it after the setting aside of sin. And when the apostasy is shut up, so that it can no more spread about, then righteousness will be brought, that it may possess the earth, now freed from sin, shut up in its own place" (Kliefoth).
The sixth and last clause, to anoint a most holy, is very differently interpreted. Those interpreters who seek the fulfilment of this word of revelation in the time following nearest the close of the Exile, or in the time of the Maccabees, refer this clause either to the consecration of the altar of burnt-offering (Wieseler), which was restored by Zerubbabel and Joshua (Ezr 3:2.), or to the consecration of the temple of Zerubbabel (J. D. Michaelis, Jahn, Steudel), or to the consecration of the altar of burnt-offering which was desecrated by Antiochus Epiphanes, 1 Macc. 4:54 (Hitzig, Kranichfeld, and others). But none of these interpretations can be justified. It is opposed by the actual fact, that neither in the consecration of Zerubbabel's temple, nor at the re-consecration of the altar of burnt-offering desecrated by Antiochus, is mention made of any anointing. According to the definite, uniform tradition of the Jews, the holy anointing oil did not exist during the time of the second temple. Only the Mosaic sanctuary of the tabernacle, with its altars and vessels, were consecrated by anointing. Exo 30:22., 40:1-16; Lev 8:10. There is no mention of anointing even at the consecration of Solomon's temple, 1 Kings 8 and 2 Chron 5-7, because that temple only raised the tabernacle to a fixed dwelling, and the ark of the covenant as the throne of God, which was the most holy furniture thereof, was brought from the tabernacle to the temple. Even the altar of burnt-offering of the new temple (Eze 43:20,Eze 43:26) was not consecrated by anointing, but only by the offering of blood. Then the special fact of the consecration of the altar of burnt-offering, or of the temple, does not accord with the general expressions of the other members of this verse, and was on the whole not so significant and important an event as that one might expect it to be noticed after the foregoing expressions. What Kranichfeld says in confirmation of this interpretation is very far-fetched and weak. He remarks, that "as in this verse the prophetic statements relate to a taking away and כּפּר of sins, in the place of which righteousness is restored, accordingly the anointing will also stand in relation to this sacred action of the כפר, which primarily and above all conducts to the significance of the altar of Israel, that, viz., which stood in the outer court." But, even granting this to be correct, it proves nothing as to the anointing even of the altar of burnt-offering. For the preceding clauses speak not only of the כפר of transgression, but also of the taking away (closing and sealing) of the apostasy and of sin, and thus of a setting aside of sin, which did not take place by means of a sacrifice. The fullest expiation also for the sins of Israel which the O.T. knew, viz., that on the great day of atonement, was not made on the altar of burnt-offering, but by the sprinkling of the blood of the offering on the ark of the covenant in the holy of holies, and on the altar of incense in the most holy place. If משׁח is to be explained later the כּפּר, then by "holy of holies" we would have to understand not "primarily" the altar of burnt-offering, but above all the holy vessels of the inner sanctuary, because here it is not an atonement needing to be repeated that is spoken of, but one that avails for ever.
In addition to this, there is the verbal argument that the words קדשׁים קדשׁ are not used of a single holy vessel which alone could be thought of. Not only the altar of burnt-offering is so named, Exo 29:37; Exo 40:10, but also the altar of incense, Exo 30:10, and the two altars with all the vessels of the sanctuary, the ark of the covenant, shew-bread, candlesticks, basins, and the other vessels belonging thereto, Exo 30:29, also the holy material for incense, Exo 30:36, the shew-bread, Lev 24:9, the meat-offering, Lev 2:3, Lev 2:10; Lev 6:10; Lev 10:12, the flesh of the sin-offering and of the expiatory sacrifice, Lev 6:10,Lev 6:18; Lev 10:17; Lev 7:1, Lev 7:6; Lev 14:13; Num 18:9, and that which was sanctified to the Lord, Lev 27:28. Finally, the whole surroundings of the hill on which the temple stood, Eze 43:12, and the whole new temple, Eze 45:3, is named a "most holy;" and according to Ch1 23:13, Aaron and his sons are sanctified as קדשׁים קדשׁ.
Thus there is no good ground for referring this expression to the consecration of the altar of burnt-offering. Such a reference is wholly excluded by the fact that the consecration of Zerubbabel's temple and altar, as well as of that which was desecrated by Antiochus, was a work of man, while the anointing of a "most holy" in the verse before us must be regarded as a divine act, because the three preceding expressions beyond controversy announce divine actions. Every anointing, indeed, of persons or of things was performed by men, but it becomes a work of God when it is performed with the divinely ordained holy anointing oil by priests or prophets according to God's command, and then it is the means and the symbol of the endowment of equipment with the Spirit of God. When Saul was anointed by Samuel, the Spirit of the Lord came upon him, Sa1 10:9. The same thing was denoted by the anointing of David, Sa1 16:13. The anointing also of the tabernacle and its vessels served the same object, consecrating them as the place and the means of carrying on the gracious operations of the Spirit of God. As an evidence of this, the glory of the Lord filled the tabernacle after it was set up and consecrated. At the dedication of the sanctuary after the Exile, under Zerubbabel and in the Maccabean age, the anointing was wanting, and there was no entrance into it also of the glory of the Lord. Therefore these consecrations cannot be designated as anointings and as the works of God, and the angel cannot mean these works of men by the "anointing of a most holy."
Much older, more general, and also nearer the truth, is the explanation which refers these words to the anointing of the Messiah, an explanation which is established by various arguments. The translation of the lxx, καὶ εὐφράναι ἅγιον ἁγίων, and of Theod., τοῦ χρῖσαι ἅγιον ἁγίων, the meaning of which is controverted, is generally understood by the church Fathers as referring to the Messiah. Theodoret sets it forth as undoubtedly correct, and as accepted even by the Jews; and the old Syriac translator has introduced into the text the words, "till the Messiah, the Most Holy."
(Note: Eusebius, Demonstr. Ev. viii. 2, p. 387, ed. Colon., opposes the opinion that the translation of Aquila, καὶ ἀλεῖψαι ἡγιασμένον ἡγιασμένων, may be understood of the Jewish high priest. Cf. Raymundis Martini, Pugio fidei, p. 285, ed. Carpz., and Edzard ad Abodah Sara, p. 246f., for evidences of the diffusion of this interpretation among the Jews.)
But this interpretation is set aside by the absence of the article. Without taking into view Ch1 23:13, the words קדשׁים קדשׁ are nowhere used of persons, but only of things. This meaning lies at the foundation of the passage in the book of Chronicles referred to, "that he should sanctify a קדשׁים קדשׁ קד, anoint him (Aaron) to be a most holy thing." Following Hvernick, therefore, Hengstenberg (2nd ed. of his Christol. iii. p. 54) seeks to make this meaning applicable also for the Messianic interpretation, for he thinks that Christ is here designated as a most holy thing. But neither in the fact that the high priest bore on his brow the inscription ליהוה קדשׁ, nor in the declaration regarding Jehovah, "He shall be למקדּשׁ," Isa 8:14, cf. Eze 11:16, is there any ground for the conclusion that the Messiah could simply be designated as a most holy thing. In Luk 1:35 Christ is spoken of by the simple neuter ἅγιον, but not by the word "object;" and the passages in which Jesus is described as ὁ ἅγιος, Act 3:14; Act 4:30; Jo1 2:20; Rev 3:7, prove nothing whatever as to this use of קדשׁ of Christ. Nothing to the purpose also can be gathered from the connection of the sentence. If in what follows the person of the Messiah comes forward to view, it cannot be thence concluded that He must also be mentioned in this verse.
Much more satisfactory is the thought, that in the words "to anoint a קדשׁים קדשׁ" the reference is to the anointing of a new sanctuary, temple, or most holy place. The absence of the article forbids us, indeed, from thinking of the most holy place of the earthly temple which was rebuilt by Zerubbabel, since the most holy place of the tabernacle as well as of the temple is constantly called הקדשׁים קדשׁ. But it is not this definite holy of holies that is intended, but a new holy of holies which should be in the place of the holy of holies of the tabernacle and the temple of Solomon. Now, since the new temple of the future seen by Ezekiel, with all its surroundings, is called (Eze 45:3) קדשׁים קדשׁ, Hofmann (de 70 Jahre, p. 65) thinks that the holy of holies is the whole temple, and its anointing with oil a figure of the sanctification of the church by the Holy Ghost, but that this shall not be in the conspicuousness in which it is here represented till the time of the end, when the perfected church shall possess the conspicuousness of a visible sanctuary. But, on the contrary, Kliefoth (p. 307) has with perfect justice replied, that "the most holy, and the temple, so far as it has a most holy place, is not the place of the congregation where it comes to God and is with God, but, on the contrary, is the place where God is present for the congregation, and manifests Himself to it." The words under examination say nothing of the people and the congregation which God will gather around the place of His gracious presence, but of the objective place where God seeks to dwell among His people and reveal Himself to them. The anointing is the act by which the place is consecrated to be a holy place of the gracious presence and revelation of God. If thus the anointing of a most holy is here announced, then by it there is given the promise, not of the renewal of the place already existing from of old, but of the appointment of a new place of God's gracious presence among His people, a new sanctuary. This, as Kliefoth further justly observes, apart from the connection, might refer to the work of redemption perfected by the coming of Christ, which has indeed created in him a new place of the gracious presence of God, a new way of God's dwelling among men. But since this statement is closely connected with those going before, and they speak of the perfect setting aside of transgression and of sin, of the appearance of everlasting righteousness, and the shutting up of all prophecy by its fulfilment, thus of things for which the work of redemption completed by the first appearance of Christ has, it is true, laid the everlasting foundation, but which first reach their completion in the full carrying through of this work of salvation in the return of the Lord by the final judgment, and the establishment of the kingdom of glory under the new heavens and on the new earth, - since this is the case, we must refer this sixth statement also to that time of the consummation, and understand it of the establishment of the new holy of holies which was shown to the holy seer on Patmos as ἡ σκηνὴ τοῦ Θεοῦ μετὰ τῶν ἀνθρώπων, in which God will dwell with them, and they shall become His people, and He shall be their God with them (Rev 21:1-3). In this holy city there will be no temple, for the Lord, the Almighty God, and the Lamb is its temple, and the glory of God will lighten it (Rev 21:22). Into it nothing shall enter that defileth or worketh abomination (Rev 21:27), for sin shall then be closed and sealed up; there shall righteousness dwell (Pe2 3:13), and prophecy shall cease (Co1 13:8) by its fulfilment.
From the contents of these six statements it thus appears that the termination of the seventy weeks coincides with the end of the present course of the world. But Dan 9:24 says nothing as to the commencement of this period. Nor can this be determined, as many interpreters think, from the relation in which the revelation of the seventy weeks stands to the prayer of Daniel, occasioned by Jeremiah's prophecy of the seventy years of the desolation of Jerusalem. If Daniel, in the sixty-ninth year of the desolation, made supplication to the Lord for mercy in behalf of Jerusalem and Israel, and on the occasion of this prayer God caused Gabriel to lay open to him that seventy weeks were determined upon the city and the people of God, it by no means thence follows that seventy year-weeks must be substituted in place of the seventy years prophesied of, that both commence simultaneously, and thus that the seventy years of the Exile shall be prolonged to a period of oppression for Israel lasting for seventy year-weeks. Such a supposition is warranted neither by the contents of the prophecy of Jeremiah, nor by the message of the angel to Daniel. Jeremiah, it is true, prophesied not merely of seventy years of the desolation of Jerusalem and Judah, but also of the judgment upon Babylon after the expiry of these years, and the collecting together and bringing back of Israel from all the countries whither they were scattered into their own land (Jer 25:10-12; Jer 29:10-14); but in his supplication Daniel had in his eye only the desolation of the land of Jeremiah's prophecy, and prayed for the turning away of the divine anger from Jerusalem, and for the pardon of Israel's sins. Now if the words of the angel had been, "not seventy years, but seventy year-weeks, are determined over Israel," this would have been no answer to Daniel's supplication, at least no comforting answer, to bring which to him the angel was commanded to go forth in haste. Then the angel announces in Dan 9:24 much more than the return of Israel from the Exile to their own land. But this is decided by the contents of the following verses, in which the space of seventy weeks is divided into three periods, and at the same time the commencement of the period is determined in a way which excludes its connection with the beginning of the seventy years of the Exile. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Seventy weeks - These weeks are weeks of days, and these days are so many years. To finish the transgression - The angel discovers first the disease in three several words, which contain all sorts of sin, which the Messiah should free us from by his full redemption. He shews the cure of this disease in three words. To finish transgression. To make an end of sin. To make reconciliation: all which words are very expressive in the original, and signify to pardon, to blot out, to destroy. To bring in everlasting righteousness - To bring in justification by the free grace of God in Christ, and sanctification by his spirit: called everlasting, because Christ is eternal, and so are the acceptance and holiness purchased for us. Christ brings this in, By his merit. By his gospel declaring it. By faith applying, and sealing it by the Holy Ghost. To seal up - To abrogate the former dispensation of the law, and to ratify the gospel covenant. To anoint - This alludes to his name Messiah and Christ, both which signify anointed. Christ was anointed at his first conception, and personal union, Luk 1:35. In his baptism, Mat 3:17, to his three offices by the holy Ghost, King, Mat 2:2. Prophet, Isa 61:1. Priest, Psa 110:4. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Seventy weeks are determined - This is a most important prophecy, and has given rise to a variety of opinions relative to the proper mode of explanation; but the chief difficulty, if not the only one, is to find out the time from which these seventy weeks should be dated. What is here said by the angel is not a direct answer to Daniel's prayer. He prays to know when the seventy weeks of the captivity are to end. Gabriel shows him that there are seventy weeks determined relative to a redemption from another sort of captivity, which shall commence with the going forth of the edict to restore and rebuild Jerusalem, and shall terminate with the death of Messiah the Prince, and the total abolition of the Jewish sacrifices. In the four following verses he enters into the particulars of this most important determination, and leaves them with Daniel for his comfort, who has left them to the Church of God for the confirmation of its faith, and a testimony to the truth of Divine revelation. They contain the fullest confirmation of Christianity, and a complete refutation of the Jewish cavils and blasphemies on this subject.
Of all the writers I have consulted on this most noble prophecy, Dean Prideaux appears to me the most clear and satisfactory. I shall therefore follow his method in my explanation, and often borrow his words.
Seventy weeks are determined - The Jews had Sabbatic years, Lev 25:8, by which their years were divided into weeks of years, as in this important prophecy, each week containing seven years. The seventy weeks therefore here spoken of amount to four hundred and ninety years.
In Dan 9:24 there are six events mentioned which should be the consequences of the incarnation of our Lord: -
I. To finish (לכלא lechalle, to restrain), the transgression which was effected by the preaching of the Gospel, and pouring out of the Holy Ghost among men.
II. To make an end of sins; rather ולהתם חטאות ulehathem chataoth, "to make an end of sin-offerings," which our Lord did when he offered his spotless soul and body on the cross once for all.
III. To make reconciliation (ולכפר ulechapper, "to make atonement or expiation") for iniquity; which he did by the once offering up of himself.
IV. To bring in everlasting righteousness, צדק עלמים tsedek olamim, that is, "the righteousness, or righteous One, of ages;" that person who had been the object of the faith of mankind, and the subject of the predictions of the prophets through all the ages of the world.
V. To seal up (ולחתם velachtom, "to finish or complete") the vision and prophecy; that is, to put an end to the necessity of any farther revelations, by completing the canon of Scripture, and fulfilling the prophecies which related to his person, sacrifice, and the glory that should follow.
VI. And to anoint the Most Holy, קדש קדשים kodesh kodashim, "the Holy of holies." משיח mashach, to anoint, (from which comes משיח mashiach, the Messiah, the anointed one), signifies in general, to consecrate or appoint to some special office. Here it means the consecration or appointment of our blessed Lord, the Holy One of Israel, to be the Prophet, Priest, and King of mankind. |
27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
28 And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.
16 And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.
17 At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.
38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
34 Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.
9 And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
19 Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.
20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?
21 But he spake of the temple of his body.
22 When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said.
6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.
1 A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered.
14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.
7 Which commandeth the sun, and it riseth not; and sealeth up the stars.
9 Hide thy face from my sins, and blot out all mine iniquities.
16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.
18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.
7 And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:
20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;
21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.
23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
1 A Psalm or Song for the sons of Korah. His foundation is in the holy mountains.
2 The LORD loveth the gates of Zion more than all the dwellings of Jacob.
3 Glorious things are spoken of thee, O city of God. Selah.
4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there.
5 And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her.
6 The LORD shall count, when he writeth up the people, that this man was born there. Selah.
7 As well the singers as the players on instruments shall be there: all my springs are in thee.
1 A Song and Psalm for the sons of Korah. Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.
2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
3 God is known in her palaces for a refuge.
4 For, lo, the kings were assembled, they passed by together.
5 They saw it, and so they marvelled; they were troubled, and hasted away.
6 Fear took hold upon them there, and pain, as of a woman in travail.
7 Thou breakest the ships of Tarshish with an east wind.
8 As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah.
9 We have thought of thy lovingkindness, O God, in the midst of thy temple.
10 According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.
11 Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
12 Walk about Zion, and go round about her: tell the towers thereof.
13 Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.
14 For this God is our God for ever and ever: he will be our guide even unto death.
1 To the chief Musician for the sons of Korah, A Song upon Alamoth. God is our refuge and strength, a very present help in trouble.
2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;
3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.
4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.
5 God is in the midst of her; she shall not be moved: God shall help her, and that right early.
6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.
7 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.
8 Come, behold the works of the LORD, what desolations he hath made in the earth.
9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.
10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.
11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel.
9 For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.
7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
34 Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.
35 Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.
9 Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon:
10 For they prophesy a lie unto you, to remove you far from your land; and that I should drive you out, and ye should perish.
11 But the nations that bring their neck under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the LORD; and they shall till it, and dwell therein.
7 And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not.
1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand.
2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection.
6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
7 And when the thousand years are expired, Satan shall be loosed out of his prison,
8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
14 And death and hell were cast into the lake of fire. This is the second death.
15 And whosoever was not found written in the book of life was cast into the lake of fire.
14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.
6 But I say unto you, That in this place is one greater than the temple.
1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.
2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap:
9 The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.
7 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.
2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.
22 Moreover the LORD spake unto Moses, saying,
10 And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
3 And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
10 And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.
36 And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.
29 And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
37 Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.
33 And thou shalt hang up the vail under the taches, that thou mayest bring in thither within the vail the ark of the testimony: and the vail shall divide unto you between the holy place and the most holy.
34 And thou shalt put the mercy seat upon the ark of the testimony in the most holy place.
12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
1 And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them;
11 And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.
11 And thou shalt anoint the laver and his foot, and sanctify it.
9 And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.
13 I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.
34 And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.
4 And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabeshgilead were they that buried Saul.
1 Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD.
1 Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance?
1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
16 And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room.
15 And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations.
41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
16 Bind up the testimony, seal the law among my disciples.
4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.
16 Bind up the testimony, seal the law among my disciples.
1 The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
3 The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.
6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
7 Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings.
8 For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.
3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.
12 A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.
11 And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed:
14 Thus saith the LORD of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days.
11 So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open:
7 He sealeth up the hand of every man; that all men may know his work.
7 Which commandeth the sun, and it riseth not; and sealeth up the stars.
2 For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah's house.
8 Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
3 For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it;
10 And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:
53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
18 All the Levites in the holy city were two hundred fourscore and four.
1 And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities.
1 Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?
22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.
24 And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
26 But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.
27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
28 Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.
5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.
27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.
28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.
21 In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.
24 Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.
13 Even after a certain rate every day, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.
16 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.
10 And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:
26 Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation; ye shall do no servile work:
22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.
2 In those days I Daniel was mourning three full weeks.
3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
21 In the first month, in the fourteenth day of the month, ye shall have the passover, a feast of seven days; unleavened bread shall be eaten.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
33 And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.
33 And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.
9 Then said God, Call his name Loammi: for ye are not my people, and I will not be your God.
21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
20 And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house.
17 And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.
15 And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord GOD.
20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:
15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.
30 And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.
24 And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel.
4 And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? should it not be with the heads of these men?
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
1 And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
16 Then let them which be in Judaea flee into the mountains:
17 Let him which is on the housetop not come down to take any thing out of his house:
18 Neither let him which is in the field return back to take his clothes.
19 And woe unto them that are with child, and to them that give suck in those days!
20 But pray ye that your flight be not in the winter, neither on the sabbath day:
21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.
24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
25 Behold, I have told you before.
26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
28 For wheresoever the carcase is, there will the eagles be gathered together.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
11 And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
1 The same day went Jesus out of the house, and sat by the sea side.
2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:
5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:
6 And when the sun was up, they were scorched; and because they had no root, they withered away.
7 And some fell among thorns; and the thorns sprung up, and choked them:
8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
9 Who hath ears to hear, let him hear.
10 And the disciples came, and said unto him, Why speakest thou unto them in parables?
11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
16 But blessed are your eyes, for they see: and your ears, for they hear.
17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
18 Hear ye therefore the parable of the sower.
19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.
26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
37 He answered and said unto them, He that soweth the good seed is the Son of man;
38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:
46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:
48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.
49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,
2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:
3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
16 But blessed are your eyes, for they see: and your ears, for they hear.
17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.
7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.
8 All these are the beginning of sorrows.
9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.
10 And then shall many be offended, and shall betray one another, and shall hate one another.
11 And many false prophets shall rise, and shall deceive many.
12 And because iniquity shall abound, the love of many shall wax cold.
13 But he that shall endure unto the end, the same shall be saved.
14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
10 For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
11 For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
12 Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
13 And ye shall seek me, and find me, when ye shall search for me with all your heart.
14 And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
10 Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle.
11 And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.
12 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.
22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
3 And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary and the most holy place.
7 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;
20 But ye have an unction from the Holy One, and ye know all things.
30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.
14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
16 Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.
14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.
13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.
13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah.
9 And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.
13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.
3 And of this measure shalt thou measure the length of five and twenty thousand, and the breadth of ten thousand: and in it shall be the sanctuary and the most holy place.
12 This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.
28 Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.
9 This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons.
13 And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest's, so is the trespass offering: it is most holy:
6 Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.
1 Likewise this is the law of the trespass offering: it is most holy.
17 Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?
18 All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy.
10 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar.
12 And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it is most holy:
10 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar.
10 And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
3 And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
9 And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute.
36 And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.
29 And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
10 And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonements: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.
10 And thou shalt anoint the altar of the burnt offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.
37 Seven days thou shalt make an atonement for the altar, and sanctify it; and it shall be an altar most holy: whatsoever toucheth the altar shall be holy.
26 Seven days shall they purge the altar and purify it; and they shall consecrate themselves.
20 And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it.
10 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.
22 Moreover the LORD spake unto Moses, saying,
2 Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God.
21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.
13 For all the prophets and the law prophesied until John.
2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
44 Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD.
10 And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances.
11 So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open:
8 So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth.
13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
18 But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.
44 And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
5 My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust.
6 Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.
7 Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings.
8 For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation.
3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
7 Which commandeth the sun, and it riseth not; and sealeth up the stars.
7 He sealeth up the hand of every man; that all men may know his work.
18 Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him.
12 And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial.
3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
8 And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
23 And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.
7 And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.
20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;
22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
5 Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was.
8 And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.
21 To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.
43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes.
34 Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths.
35 As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it.
4 But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard.
5 That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land.
2 Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD.
21 To fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake.
2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
2 In those days I Daniel was mourning three full weeks.
3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.
63 And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.
15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.
22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.
9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.
2 In those days I Daniel was mourning three full weeks.
3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.
27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
8 And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years.