The Meaning of Daniel 9:24 Explained

Daniel 9:24

KJV: 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.

YLT: 'Seventy weeks are determined for thy people, and for thy holy city, to shut up the transgression, and to seal up sins, and to cover iniquity, and to bring in righteousness age-during, and to seal up vision and prophet, and to anoint the holy of holies.

Darby: Seventy weeks are apportioned out upon thy people and upon thy holy city, to close the transgression, and to make an end of sins, and to make expiation for iniquity, and to bring in the righteousness of the ages, and to seal the vision and prophet, and to anoint the holy of holies.

ASV: Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.

KJV Reverse Interlinear

Seventy  weeks  are determined  upon thy people  and upon thy holy  city,  to finish  the transgression,  and to make an end  {08675;02856:08800} 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. 

What does Daniel 9:24 Mean?

Study Notes

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 ( Daniel 9:24 ). The seventy weeks are divided into seven = 49 years; sixty-two = 434 years; one = 7 years ( Daniel 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 ( Daniel 9:25 ). This was fulfilled in the birth and manifestation of Christ ( Daniel 9:26 ). Daniel 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 Daniel 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 (cf. Matthew 24:6-14 .) The N.T. reveals, that which was hidden from the O.T. prophets; Matthew 13:11-17 ; Ephesians 3:1-10 that during this period should be accomplished the mysteries of the kingdom of Heaven Matthew 13:1-50 and the out-calling of the Church; Matthew 16:18 ; Romans 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. Daniel 9:27 deals with the last week. The "he" of Daniel 9:27 is the "prince that shall come" of Daniel 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; Daniel 12:11 ; 2 Thessalonians 2:3 ; 2 Thessalonians 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. Daniel 9:27 deals with the last three and a half years of the seven, which are identical with the "great tribulation." Matthew 24:15-28 "time of trouble" Daniel 12:1 hour of temptation" Revelation 3:10 . (see "Tribulation,"; Psalms 2:5 ; Revelation 7:14 ).
make reconciliation
There is no word in the O.T. properly rendered reconcile. In the A.V. the English word is found 1 Samuel 29:4 ; 2 Chronicles 29:24 ; Leviticus 6:30 ; Leviticus 8:15 ; Leviticus 16:20 ; Ezekiel 45:15 ; Ezekiel 45:17 ; Ezekiel 45:20 ; Daniel 9:24 but always improperly; atonement is invariably the meaning. Reconciliation is a N.T. doctrine Romans 5:10
thy people Cf. Hosea 1:9 The Jews, rejected, are "thy people," i.e. Daniel's, not Jehovah's though yet to be restored.
reconciliation Heb. kaphar, atonement. See this verse note 1, and see note, Exodus 29:33
reconciled
Reconciliation. The Greek word signifies "to change thoroughly from," and occurs, Romans 5:10 ; Romans 11:15 ; 1 Corinthians 7:11 ; 2 Corinthians 5:18 ; 2 Corinthians 5:19 ; 2 Corinthians 5:20 . Reconciliation looks toward the effect of the death of christ upon man, as propitiation (See Scofield " Romans 3:25 ") , is the Godward aspect, and is that effect of the death of Christ upon the believing sinner which, through divine power, works in him a "thorough change" toward God from enmity and aversion to love and trust. It is never said that God is reconciled. God is propitiated, the sinner reconciled (cf) 2 Corinthians 5:18-21 .
atonement
Heb. kaphar, "to cover." The English word "atonement" (at-one-ment) is not a translation of the Heb. kaphar, but a translator's interpretation. According to Scripture the legal sacrifice "covered" the offerer's sin and secured the divine forgiveness; according to the translators it made God and the sinner at- one. But the O.T. sacrifices did not at-one the sinner and God. "It is not possible that the blood of bulls and goats should take away sins." Hebrews 10:4 . The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" (passed over," Romans 3:25 his sin, in anticipation of Christ's sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God."; Romans 3:25 ; Hebrews 9:15 . (See Scofield " Romans 3:25 ") . The word "atonement" does not occur in the N.T.; Romans 5:11 meaning reconciliation, and so rendered in the R.V.
See "Sacrifice," Genesis 4:4 , and refs. (See Scofield " Genesis 4:4 ")
(See Scofield " Leviticus 16:5 ")
make reconciliation
There is no word in the O.T. properly rendered reconcile. In the A.V. the English word is found 1 Samuel 29:4 ; 2 Chronicles 29:24 ; Leviticus 6:30 ; Leviticus 8:15 ; Leviticus 16:20 ; Ezekiel 45:15 ; Ezekiel 45:17 ; Ezekiel 45:20 ; Daniel 9:24 but always improperly; atonement is invariably the meaning. Reconciliation is a N.T. doctrine Romans 5:10
thy people Cf. Hosea 1:9 The Jews, rejected, are "thy people," i.e. Daniel's, not Jehovah's though yet to be restored.
reconciliation Heb. kaphar, atonement. See this verse note 1, and see note, Exodus 29:33
reconciled
Reconciliation. The Greek word signifies "to change thoroughly from," and occurs, Romans 5:10 ; Romans 11:15 ; 1 Corinthians 7:11 ; 2 Corinthians 5:18 ; 2 Corinthians 5:19 ; 2 Corinthians 5:20 . Reconciliation looks toward the effect of the death of christ upon man, as propitiation (See Scofield " Romans 3:25 ") , is the Godward aspect, and is that effect of the death of Christ upon the believing sinner which, through divine power, works in him a "thorough change" toward God from enmity and aversion to love and trust. It is never said that God is reconciled. God is propitiated, the sinner reconciled (cf) 2 Corinthians 5:18-21 .
atonement
Heb. kaphar, "to cover." The English word "atonement" (at-one-ment) is not a translation of the Heb. kaphar, but a translator's interpretation. According to Scripture the legal sacrifice "covered" the offerer's sin and secured the divine forgiveness; according to the translators it made God and the sinner at- one. But the O.T. sacrifices did not at-one the sinner and God. "It is not possible that the blood of bulls and goats should take away sins." Hebrews 10:4 . The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" (passed over," Romans 3:25 his sin, in anticipation of Christ's sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God."; Romans 3:25 ; Hebrews 9:15 . (See Scofield " Romans 3:25 ") . The word "atonement" does not occur in the N.T.; Romans 5:11 meaning reconciliation, and so rendered in the R.V.
See "Sacrifice," Genesis 4:4 , and refs. (See Scofield " Genesis 4:4 ")
(See Scofield " Leviticus 16:5 ")
thy people Cf. Hosea 1:9 The Jews, rejected, are "thy people," i.e. Daniel's, not Jehovah's though yet to be restored.
reconciliation Heb. kaphar, atonement. See this verse note 1, and see note, Exodus 29:33
atonement
Heb. kaphar, "to cover." The English word "atonement" (at-one-ment) is not a translation of the Heb. kaphar, but a translator's interpretation. According to Scripture the legal sacrifice "covered" the offerer's sin and secured the divine forgiveness; according to the translators it made God and the sinner at- one. But the O.T. sacrifices did not at-one the sinner and God. "It is not possible that the blood of bulls and goats should take away sins." Hebrews 10:4 . The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" (passed over," Romans 3:25 his sin, in anticipation of Christ's sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God."; Romans 3:25 ; Hebrews 9:15 . (See Scofield " Romans 3:25 ") . The word "atonement" does not occur in the N.T.; Romans 5:11 meaning reconciliation, and so rendered in the R.V.
See "Sacrifice," Genesis 4:4 , and refs. (See Scofield " Genesis 4:4 ")
(See Scofield " Leviticus 16:5 ")

Verse Meaning

The Hebrew word translated "weeks" (shabu"im) literally means "sevens." It can refer to seven days ( Genesis 29:27-28) or seven years ( Leviticus 25:3-5). The Jews observed a seven-year celebration (the sabbatical year), as well as a seven-day celebration (the Sabbath). Most scholars believe that this word here represents seven years. Daniel had been thinking of God"s program for Israel in terms of years. He had read Jeremiah"s prophecy that the exile would last70 years ( Daniel 9:1-2). It would have been normal then for him to interpret these sevens as years. [1] Furthermore, the fulfillment of the first sixty-nine years shows that these sevens are years. In addition, the last half of the seventieth seven is described elsewhere as consisting of three and one-half years, or42months, or1260 days. [2]
Seventy seven-year periods totals490 years. As Jerusalem was suffering under the hand of Gentiles for70 years ( Daniel 9:2), so the Jews and Jerusalem would suffer under the hand of Gentiles for490 years. "Your people" and "your holy city" are obvious references to the Jews and Jerusalem (cf. Daniel 9:7; Daniel 9:11; Daniel 9:20). They do not refer to the church, which is a distinct entity from Israel (cf. 1 Corinthians 10:32). However, as the following verses clarify, these will not be uninterrupted years. Similarly, Israel"s rule by Davidic monarchs has suffered interruption: the last king being Zedekiah-and the next, Messiah.
God had decreed these years. He had ordained them, and they were as certain to come as anything else that God had foreordained. This verse states that the purpose for God decreeing this period is six-fold. First, it will end rebellion against Him. Second, it will end human failure to obey God. Third, it will provide time for atonement that will cover human wickedness. Fourth, it will inaugurate a new society in which righteousness prevails. Fifth, it will bring in the fulfillment of the vision that God has for the earth. Sixth, it will result in the anointing of the most holy, probably a reference to a new and more glorious temple.
God has already achieved some of these goals: specifically the third one, and to some extent the first two. However, other goals have not yet seen fulfillment. Therefore it is reasonable to look for a future fulfillment from our perspective in history. [3]
"By the time these490 years run their course, God will have completed six things for Israel. The first three have to do with sin, and the second three with the kingdom. The basis for the first three was provided in the work of Christ on the cross, but all six will be realized by Israel at the Second Advent of Christ." [4]
Young believed Christ completed all six things for the church at His first coming. [5]
"This prophecy, it must be noted, concerns three deliverances. Daniel was greatly burdened about an early deliverance of the Jews from Babylon to return to Jerusalem. God was also interested in their deliverance from bondage to sin (at Christ"s first advent) and in the final deliverance of the Jews from oppression (at Christ"s second coming) ..." [6]
"This vs. is a Divine revelation of the fact that a definite period of time has been decreed for the accomplishment of all that which is necessary for the true restoration of God"s people from bondage." [7]

Context Summary

Daniel 9:16-27 - Renewed Favor In God's Own Time
Daniel 9:17-19 have in them a tone of anguish which reminds us of our Lord's words as to the violence which takes the kingdom of heaven by force. God loves to see us in dead earnest. It is not long but strong prayers that prevail with Him. He sometimes seems to deny us, that He may draw us out in supplication. Notice the response to such prayer. Before it was spoken, it was granted, Daniel 9:23. Before Daniel called, he was answered, and while he was yet speaking, he was heard. Pray on! God is more eager to hear and to bless us than we are to pray. Even now the divine answer is hastening towards thee, swifter than the speed of the morning beams across the vault of space. While we are speaking in prayer, nay, before the beginning of our supplication, the angel is sent out, and he is made to fly very swiftly. Six purposes were to be effected within 490 years from a specified date. Some refer these to final Jewish restoration, but for this the last week of the seventy has to be separated from the rest and postponed till "the end of the age." It is more natural to understand the passage as describing here Christ's finished work, and thus we avoid impairing the definiteness of the prophecy by indefinitely prolonging it. "The prince that shall come" seems to refer to the Roman emperor, Vespasian, whose people destroyed Jerusalem. But many think that Daniel 9:27 refers to a future compact between Antichrist and the Jews, previous to their conversion. [source]

Chapter Summary: Daniel 9

1  Daniel, considering the time of the captivity,
3  makes confession of sins,
16  and prays for the restoration of Jerusalem
20  Gabriel informs him of the seventy weeks

What do the individual words in Daniel 9:24 mean?

Weeks Seventy are determined for your people for city your holy to finish the transgression - to make an end of - sins and to make reconciliation for iniquity and to bring in righteousness everlasting and to seal up vision and prophecy and to anoint the Holy Most
שָׁבֻעִ֨ים שִׁבְעִ֜ים נֶחְתַּ֥ךְ עַֽל־ עַמְּךָ֣ ׀ וְעַל־ עִ֣יר קָדְשֶׁ֗ךָ לְכַלֵּ֨א הַפֶּ֜שַׁע [ולחתם] (וּלְהָתֵ֤ם) [חטאות] (חַטָּאת֙) וּלְכַפֵּ֣ר עָוֺ֔ן וּלְהָבִ֖יא צֶ֣דֶק עֹֽלָמִ֑ים וְלַחְתֹּם֙ חָז֣וֹן וְנָבִ֔יא וְלִמְשֹׁ֖חַ קֹ֥דֶשׁ קָֽדָשִֽׁים

שָׁבֻעִ֨ים  Weeks 
Parse: Noun, masculine plural
Root: שָׁבוּעַ 
Sense: seven, period of seven (days or years), heptad, week.
שִׁבְעִ֜ים  Seventy 
Parse: Number, common plural
Root: שִׁבְעִים  
Sense: seventy.
נֶחְתַּ֥ךְ  are  determined 
Parse: Verb, Nifal, Perfect, third person masculine singular
Root: חָתַךְ  
Sense: to divide, determine.
עַמְּךָ֣ ׀  your  people 
Parse: Noun, masculine singular construct, second person masculine singular
Root: עַם 
Sense: nation, people.
עִ֣יר  city 
Parse: Noun, feminine singular construct
Root: עִיר 
Sense: excitement, anguish.
קָדְשֶׁ֗ךָ  your  holy 
Parse: Noun, masculine singular construct, second person masculine singular
Root: קֹדֶשׁ  
Sense: apartness, holiness, sacredness, separateness.
לְכַלֵּ֨א  to  finish 
Parse: Preposition-l, Verb, Piel, Infinitive construct
Root: כָּלָא 
Sense: to restrict, restrain, withhold, shut up, keep back, refrain, forbid.
הַפֶּ֜שַׁע  the  transgression 
Parse: Article, Noun, masculine singular
Root: פֶּשַׁע  
Sense: transgression, rebellion.
[ולחתם]  - 
Parse: Conjunctive waw, Preposition-l, Verb, Qal, Infinitive construct
(וּלְהָתֵ֤ם)  to  make  an  end  of 
Parse: Conjunctive waw, Preposition-l, Verb, Hifil, Infinitive construct
Root: חָתַם  
Sense: to seal, seal up, affix a seal.
[חטאות]  - 
Parse: Noun, feminine plural
(חַטָּאת֙)  sins 
Parse: Noun, feminine singular
Root: חַטָּאָה 
Sense: sin, sinful.
וּלְכַפֵּ֣ר  and  to  make  reconciliation  for 
Parse: Conjunctive waw, Preposition-l, Verb, Piel, Infinitive construct
Root: כָּפַר 
Sense: to cover, purge, make an atonement, make reconciliation, cover over with pitch.
עָוֺ֔ן  iniquity 
Parse: Noun, common singular
Root: עָוֹן  
Sense: perversity, depravity, iniquity, guilt or punishment of iniquity.
וּלְהָבִ֖יא  and  to  bring  in 
Parse: Conjunctive waw, Preposition-l, Verb, Hifil, Infinitive construct
Root: בֹּוא 
Sense: to go in, enter, come, go, come in.
צֶ֣דֶק  righteousness 
Parse: Noun, masculine singular construct
Root: צֶדֶק  
Sense: justice, rightness, righteousness.
עֹֽלָמִ֑ים  everlasting 
Parse: Noun, masculine plural
Root: עֹולָם  
Sense: long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world.
וְלַחְתֹּם֙  and  to  seal  up 
Parse: Conjunctive waw, Preposition, Verb, Qal, Infinitive construct
Root: חָתַם  
Sense: to seal, seal up, affix a seal.
חָז֣וֹן  vision 
Parse: Noun, masculine singular
Root: חָזׄון  
Sense: vision.
וְנָבִ֔יא  and  prophecy 
Parse: Conjunctive waw, Noun, masculine singular
Root: נָבִיא  
Sense: spokesman, speaker, prophet.
וְלִמְשֹׁ֖חַ  and  to  anoint 
Parse: Conjunctive waw, Preposition-l, Verb, Qal, Infinitive construct
Root: מָשַׁח  
Sense: to smear, anoint, spread a liquid.
קֹ֥דֶשׁ  the  Holy 
Parse: Noun, masculine singular construct
Root: קֹדֶשׁ  
Sense: apartness, holiness, sacredness, separateness.
קָֽדָשִֽׁים  Most 
Parse: Noun, masculine plural
Root: קֹדֶשׁ  
Sense: apartness, holiness, sacredness, separateness.