SEV Biblia, Chapter 9:24
Setenta semanas estn determinadas (Heb. cortadas ) sobre tu pueblo y sobre tu Santa Ciudad, para acabar la prevaricacin, y concluir el pecado, y expiar la iniquidad; y para traer la justicia de los siglos, y sellar la visin y la profecía, y ungir el lugar santísimo.
Clarke's Bible Commentary - Daniel 9:24
Verse 24. 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. xxv. 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 ver. 24 there are six events mentioned which should be the consequences of the incarnation of our Lord:- I. To finish ( alkl 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 twafj thlw 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 ( rpklw ulechapper, "to make atonement or expiation") for iniquity; which he did by the once offering up of himself.
IV. To bring in everlasting righteousness, yml[ qdx 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 ( tjlw 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, ydq dq kodesh kodashim, "the Holy of holies." jym mashach, to anoint, (from which comes jym 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.
Verse 24. y[b, ywb weeks written full, so to prevent mistakes, in thirteen of Kennicott's, four of De Rossi's, and one ancient of my own.
Myebs S[[nty-sn[ sf [nnicsttՍ, and sn[ sf D[ RsiՍ, ha[ Myewbs "weeks, weeks, weeks;" that is, "many weeks:" but this is a mere mistake.
alkl "to restrain." jlkl "to consume," is the reading of twenty-nine of Kennicott's, thirteen of De Rossi's, and one ancient of my own.
tjlw "and to seal up." Forty-three of Kennicott's, twelve of De Rossi's, and one of my own, have tjlw "to make an end." One reads wtjlw , more full.
twafj "sins." tafj "sin," in the singular, is the reading of twenty-six of De Rossi's; and so, in the second instance where this word occurs, two of my MSS.
yml[ "everlasting." Two of my oldest MSS read yml , and so in the next instance.
aybnw "and the prophet." The conjunction is omitted by two of Kennicott's.
lktw "and understand." One of my MSS. has lyktw .
John Gill's Bible Commentary
Ver. 24. Seventy weeks are determined upon thy people, and upon thy holy city , etc.]. Or, concerning thy people, and concerning thy holy city f426 ; that is, such a space of time is fixed upon; cut out f427 , as the word signifies; or appointed of God for the accomplishment of certain events, relative to the temporal good of the city and people of the Jews; as the rebuilding of their city and temple; the continuance of them as a people, and of their city; the coming of the Messiah to them, to obtain spiritual blessings for them, and for all the people of God; who also were Daniels people and city in a spiritual sense, to which he belonged; and likewise what was relative to the utter ruin and destruction of the Jews as a people, and of their city: and this space of seventy weeks is not to be understood of weeks of days; which is too short a time for the fulfilment of so many events as are mentioned; nor were they fulfilled within such a space of time; but of weeks of years, and make up four hundred and ninety years; within which time, beginning from a date after mentioned, all the things prophesied of were accomplished; and this way of reckoning of years by days is not unusual in the sacred writings; (see Genesis 29:27 Leviticus 25:8 Ezekiel 4:4,5) ( Revelation 12:6 13:5). The verb used is singular, and, joined with the noun plural, shows that every week was cut out and appointed for some event or another; and the word, as it signifies to cut, aptly expresses the division, or section of these weeks into distinct periods, as seven, sixty two, and one. The first events mentioned are spiritual ones, and are not ascribed to any particular period; but are what should be done within this compass of time in general, and were done toward the close of it; and are first observed because of the greatest importance, and are as follow: to finish the transgression ; not the transgression of Adam, or original sin, which, though took away by Christ from his people, yet not from all men; nor the actual transgression of man in general, which never more abounded than in the age in which Christ lived; but rather the transgressions of his people he undertook to satisfy for, and which were laid on him, and bore by him, and carried away, so as not to be seen more, or to have no damning power over them. The word used signifies to restrain f428 ; now, though sin greatly abounded, both among Jews and Gentiles, in the age of the Messiah; yet there never was an age in which greater restraints were laid on it than in this, by the ministry of John the Baptist, and of Christ in Judea and by the apostles in the Gentile world: and to make an end of sins ; so that they shall be no more, but put away and abolished by the sacrifice and satisfaction of Christ for them, as to guilt and punishment; so that those, for whose sins satisfaction is made, no charge can be brought against them, nor the curse of the law reach them, nor any sentence of it be executed, or any punishment inflicted on them; but are entirely and completely saved from all their sins, and the sad effects of them. Our version follows the marginal reading; but the textual writing is, to seal up sins f429 ; which is expressive of the pardon of them procured by Christ; for things sealed are hid and covered, and so are sins forgiven, ( Psalm 32:1), and to make reconciliation for iniquity : to expiate it, and make atonement for it; which was made by the sacrifice of Christ, by his sufferings and death; whereby the law and justice of God were fully satisfied, full reparation being made for the injury done by sin; and this was made for all kind of sin, expressed here by several words; and for all the sins, iniquities, and transgressions of the Lords people; to do which was the grand end of Christs coming into the world; (see Hebrews 2:17): and to bring in everlasting righteousness; which is true only of the righteousness of Christ, by which the law is magnified and made honourable, justice satisfied, and all that believe in him justified from all their sins: this Christ, by his obedience, sufferings, and death, has wrought out, and brought into the world; and which phase designs, not the manifestation of it in the Gospel; nor the act of imputation of it, which is Jehovah the Fathers act; nor the application of it, which is by the Spirit of God; but Christs actual working of it out by obeying the precept and bearing the penalty of the law: and this may be truly called everlasting, or the righteousness of ages f430 , of ages past; the righteousness by which the saints in all ages from the beginning of the world are justified; and which endures, and will endure, throughout all ages, to the justification of all that believe; it is a robe of righteousness that will never wear out; its virtue to justify will ever continue, being perfect; it will answer for the justified ones in a time to come, and has eternal life connected with it: and to seal up the vision and prophecy ; not to shut it up out of sight; rather to set a mark on it, by which it might be more clearly known; but to consummate and fulfil it: all prophecy is sealed up in Christ, and by him; he is the sum and substance of it; the visions and prophecies of the Old Testament relate to him, and have their accomplishment in him; some relate to his person and office; others to his coming into the world, the time, place, and manner of it; others to the great work of redemption and salvation he came about; and others to his miracles, sufferings, and death, and the glory that should follow; all which have been fulfilled: or, to seal up the vision and prophet f431 ; the prophets were until John, and then to cease, and have ceased ever since the times of Jesus; there has been no prophet among the Jews, they themselves do not deny it; Christ is come, the last and great Prophet of all, with a full revelation of the divine will, and no other is to be expected; all that pretend to set up a new scheme of things, either as to doctrine or worship, through pretended vision or prophecy, are to be disregarded: and to anoint the most Holy ; not literally the most holy place in the temple; figuratively, either heaven itself, anointed, and prepared for his people by the Messiahs ascension thither, and entrance into it; or rather most holy persons, the church and people of God, typified by the sanctuary, the temple of God; and in a comparative sense are most holy, and absolutely so, as washed in the blood of Christ, clothed with his righteousness, and sanctified by his Spirit; and by whom they are anointed, some in an extraordinary and others in an ordinary way, and all by the grace of Christ: or it may be best of all to understand this of the Messiah, as Aben Ezra and others do; who is holy in his person, in both his natures, human and divine; sanctified and set apart to his office, and holy in the execution of it; equal in holiness to the Father and the Spirit; superior in it to angels and men, who have all their holiness from him, and by whom they are sanctified; and of whom the sanctuary or temple was a type; and who was anointed with the Holy Ghost as man, at his incarnation, baptism, and ascension to heaven; and Abarbinel owns it may be interpreted of the Messiah, who may be called the Holy of holies, because he is holier than all other Israelites.
Matthew Henry Commentary
Daniel considers the time of the captivity. (Dan. 9:1-3) His confessio of sin, and prayer. (Dan. 9:4-19) The revelation concerning the comin of the Messiah. (Dan. 9:20-27)
Dan. 9:1-3 Daniel learned from the books of the prophets, especiall from Jeremiah, that the desolation of Jerusalem would continue sevent years, which were drawing to a close. God's promises are to encourag our prayers, not to make them needless; and when we see the performanc of them approaching, we should more earnestly plead them with God.
Dan. 9:4-19 In every prayer we must make confession, not only of the sins we have been guilty of, but of our faith in God, and dependenc upon him, our sorrow for sin, and our resolutions against it. It mus be our confession, the language of our convictions. Here is Daniel' humble, serious, devout address to God; in which he gives glory to his as a God to be feared, and as a God to be trusted. We should, in prayer, look both at God's greatness and his goodness, his majesty an mercy. Here is a penitent confession of sin, the cause of the trouble the people for so many years groaned under. All who would find merc must thus confess their sins. Here is a self-abasing acknowledgment of the righteousness of God; and it is evermore the way of true penitent thus to justify God. Afflictions are sent to bring men to turn from their sins, and to understand God's truth. Here is a believing appea to the mercy of God. It is a comfort that God has been always ready to pardon sin. It is encouraging to recollect that mercies belong to God as it is convincing and humbling to recollect that righteousnes belongs to him. There are abundant mercies in God, not onl forgiveness, but forgivenesses. Here are pleaded the reproach God' people was under, and the ruins God's sanctuary was in. Sin is reproach to any people, especially to God's people. The desolations of the sanctuary are grief to all the saints. Here is an earnest reques to God to restore the poor captive Jews to their former enjoyments. Lord, hearken and do. Not hearken and speak only, but hearken and do do that for us which none else can do; and defer not. Here are severa pleas and arguments to enforce the petitions. Do it for the Lor Christ's sake; Christ is the Lord of all. And for his sake God cause his face to shine upon sinners when they repent, and turn to him. I all our prayers this must be our plea, we must make mention of his righteousness, even of his only. The humble, fervent, believin earnestness of this prayer should ever be followed by us.
Dan. 9:20-27 An answer was immediately sent to Daniel's prayer, and it is a very memorable one. We cannot now expect that God should sen answers to our prayers by angels, but if we pray with fervency for tha which God has promised, we may by faith take the promise as a immediate answer to the prayer; for He is faithful that has promised Daniel had a far greater and more glorious redemption discovered to him, which God would work out for his church in the latter days. Thos who would be acquainted with Christ and his grace, must be much in prayer. The evening offering was a type of the great sacrifice Chris was to offer in the evening of the world: in virtue of that sacrific Daniel's prayer was accepted; and for the sake of that, this glorious discovery of redeeming love was made to him. We have, in verses 24-27 one of the most remarkable prophecies of Christ, of his coming and his salvation. It shows that the Jews are guilty of most obstinat unbelief, in expecting another Messiah, so long after the tim expressly fixed for his coming. The seventy weeks mean a day for year, or 490 years. About the end of this period a sacrifice would be offered, making full atonement for sin, and bringing in everlastin righteousness for the complete justification of every believer. The the Jews, in the crucifixion of Jesus, would commit that crime by whic the measure of their guilt would be filled up, and troubles would com upon their nation. All blessings bestowed on sinful man come throug Christ's atoning sacrifice, who suffered once for sins, the just for the unjust, that he might bring us to God. Here is our way of access to the throne of grace, and of our entrance to heaven. This seals the su of prophecy, and confirms the covenant with many; and while we rejoic in the blessings of salvation, we should remember what they cost the Redeemer. How can those escape who neglect so great salvation __________________________________________________________________
Original Hebrew
שׁבעים 7620 שׁבעים 7657 נחתך 2852 על 5921 עמך 5971 ועל 5921 עיר 5892 קדשׁך 6944 לכלא 3607 הפשׁע 6588 ולחתם 2856 חטאות 2403 ולכפר 3722 עון 5771 ולהביא 935 צדק 6664 עלמים 5769 ולחתם 2856 חזון 2377 ונביא 5030 ולמשׁח 4886 קדשׁ 6944 קדשׁים׃ 6944
