Daniel 9:24

24. The R.V. (with marginal references in brackets) reads, “Seventy weeks are decreed upon thy people and upon thy holy city, to finish [to restrain] [the] transgression, and to make an end of [to seal up] sins, and to make reconciliation for [to purge away] iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy [prophet], and to anoint the most holy [a most holy place].” Kautzsch freely translates, “to bring to end the wickedness and to make full the measure of sin… and to seal the prophetic revelations and to consecrate (again) a most holy.” All expositors agree that these terms relate to the Messianic hope. Whatever the author of Daniel saw or thought of when he penned these lines, such a vision could only be fully realized in Him who alone could atone for sin and bring in everlasting righteousness. That the prophet saw this Messianic glory break in upon the world immediately upon the close of the Antiochian persecution is in accordance with all other prophetic utterances. (See our discussion of “The Seventy Weeks,” Introduction to Daniel, II, 10, and compare Matthew 24:0.)

Seventy weeks Literally, seventy sevens; that is, “sevens of years” (as Genesis 29:27). The period of desolation prophesied by Jeremiah was to be seventy years (ten “sevens”), but this Danielic period of affliction was to be at least seven times longer. (Compare Leviticus 26:18.)

To finish the transgression That is, to fill up the full measure of the “transgression,” described Daniel 7:12, and elsewhere.

To make an end of sins This either means, as the preceding phrase, to fill up the measure of sin (Hitzig) or, more probably, “to abolish sin” (Bevan). That is, an end will now be put to this flood of crime and wickedness.

To make reconciliation for iniquity That is, to make atonement for sin. This is the common meaning of this familiar phrase which occurs again and again in the Pentateuch. It has reference to the mediatorial work of the Messiah, “which is here conceived as following the judgment of those transgressors whose sins are come to the full” (Terry).

To bring in everlasting righteousness “Bring in! then it was to dwell, to make its abode, to have its home there. Everlasting! Then it was never to be removed, never worn-out, never to cease, not to pass with this passing world, but to abide thenceforth, coeternal with God, its Author and Giver.” Pusey.

To seal up the vision and prophecy That is, either to “seal” in the sense of “closing” there being no more need of visions or prophets, since the old order has now given place to the new (see Wolf, who refers to 1 Corinthians 13:8) or more probably “ seal” in the sense of vindication. The predictions previously made by many prophets, of a glorious era which should follow all the back-slidings and afflictions of God’s people, should have the seal of Jehovah set to them by their fulfillment. (Compare John 3:33; John 6:27.)

Prophecy Rather, prophet.

To anoint the most Holy “A most holy place” (R.V., margin); “the most holy thing” (Bevan); “a holy of holies” (Terry). This may refer either to the anointing of the sacrificial altar (Exodus 29:37; Exodus 40:10), a holy sanctuary (Exodus 30:26; Exodus 40:9), or a holy one (Exodus 40:13; Isaiah 61:1) although this phrase is never used elsewhere of an individual unless in one doubtful verse (1 Chronicles 23:13). It is possible this may have primary reference to the reconsecration of the altar, defiled by Antiochus; though this altar was probably never “anointed,” literally, as the Jews had no holy anointing oil at this period (Keil, Wolf, etc.). But in any case, coming at the close of a passage confessedly full of the Messianic hope, this reference should not be pushed back and confined within the narrow scope of the prophet’s natural vision, but must be allowed its wider and richer Messianic meaning. In that new and blessed era which Daniel so dimly saw it was made known that all former altars and sanctuaries and high priests were but types and shadows of the “true tabernacle which the Lord pitched,” with its cross altar and its holy living sacrifices (Hebrews viii-x). “Anointing” had always been the symbol of the outpouring of the Holy Spirit (Isaiah 61:1; compare 1 John 2:20-27).