Continued: Chapter XIII-The Seventy Weeks Of Daniel

According to verse 27 Laban insisted that Jacob fulfill the week of Rachel and then concluded his statement with an explanation of what he meant by week, namely, "seven other years." From verse 28 we see that "Jacob fulfilled her week." The last sentence of verse 30 states that Jacob "served yet with him seven other years." It is evident from this testimony that week in this connection indicates seven years. Let the reader note carefully that the idea of year is not inherent in the word week, but is expressed by the word שָׁנִים used in apposition with week.

In Genesis 41:25-27 we have a similar usage of this word. In interpreting Pharaoh's dream Joseph said, "The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh. The seven good kine are seven years; and the seven good ears are seven years: the dream is one." No one can misunderstand the significance of the word שֶׁבַע here translated seven, but in Daniel 9:24 rendered week. The only difference between the word used by Joseph and the one employed by Gabriel is that, though they are derived from the same stem (one, a segolate noun; the other, the kal passive participle), the former is in the singular, whereas the latter is in the plural. The same usage occurs in Job 1:2. From this statement we learn that this patriarch had שִׁבְעָה seven sons. From these examples we can see that the inherent meaning of this word is seven without any intimation as to the objects thus designated.

Another passage that will throw further light upon this investigation is Leviticus 23:15,16.

"And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete: even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meal-offering unto the Lord." The Hebrew expression in verse 15 is שֶׁבַע שַׁבָּתוֹת seven sabbaths." The initial date of this period is "the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering." According to verse 16 "the seven sabbaths" constitute a period of "fifty days." The context shows that days are under consideration. But the idea of days is not inherent in שֶׁבַע seven.

Before closing the investigation on this point I wish to notice another example of the usage of this word.

"And thou shalt number seven sabbaths of years unto thee, seven times seven years; and there shall be unto thee the days of seven sabbaths of years, even forty and nine years" (Lev. 25:8).

Let the reader note the expression, "seven sabbaths of years." From the context it is evident that the writer is talking about the year of jubilee. Since he had years in mind, he used the word years in connection with his numbering them. Let us, therefore, keep in mind that the idea of year is not expressed by the word week, namely, seven.

From these examples we see that the word week occurring in Gabriel's message simply means seven. Since it is put in the plural form, it should properly be rendered sevens. Because week in English connotes seven days, great confusion has resulted from the translators' use of it to render the word that primarily means sevens. Much misunderstanding would have been avoided had they rendered it literally seventy sevens. A parallel case in English corresponding to the use of the Hebrew word seven is the term dozen. Should I in conversation with another exclaim, "I see a dozen," only one idea would be conveyed to his mind by the word dozen, i.e., 12. If, on the other hand, I should be speaking of birds and state that I had counted a dozen, my friend would understand that I had seen 12 birds. Again, if the conversation were about children, and I made the observation that I had counted a dozen, he would naturally understand that I had counted 12 children. Frequently we use the words score and gross as synonyms for the numbers 20 and 144. These examples will suffice to illustrate the use of week in this passage.

The context alone is to decide what is indicated by this word. From the connection we learn what is the topic of conversation. Hence when it occurs, we know that it indicates the number of the objects constituting the subject of discussion.

In section one I discussed the point of Daniel's misunderstanding the prophecy of Jeremiah, which he had been reading. In that examination I called attention to the fact that the description of the restoration at the conclusion of the Babylonian captivity blended imperceptibly into the prophecy concerning the final regathering of Israel at the end time. I emphasized the fact that, unless one is very careful in noticing the significance of every word, he will see but one restoration described in Jeremiah 29:10-14, whereas the passage unmistakably foretells two which we now know are separated by centuries. A further fact which I pointed out was that this prediction is followed in chapters 30-33 by the promise of a new covenant which the Lord will make with the house of Judah and Israel. When this new covenant is put into effect, the entire house of Israel will be given a new heart and spirit, and sin in every form will be unknown among the Chosen People. In reading this prediction Daniel, like many today, failed to see the two regatherings of the tribes of Israel and the intervening period, and arrived at the conclusion that the entire prediction would be fulfilled at the close of the seventy years of Babylonian exile. Hence he confidently expected the materialization of those wonderful prophecies within the next 2 years. That he received such an idea from the reading of the passage is evident from the message brought to him by Gabriel. His misunderstanding is reflected in the angel's statement (vs. 24). Daniel's heart was thrilled with the anticipation of the fulfillment of these glorious hopes in the immediate future. Since he entertained those misconceptions, Gabriel came to correct his mistakes and to show him the truth concerning the entire situation.

The angel's first utterance is a play upon words. Daniel had read and had been thinking of the seventy years of the desolation of Jerusalem. Then this heavenly messenger informed him that the great kingdom age would not be ushered in at the conclusion of the "seventy years" of Jerusalem's desolations, as he had thought, but that there would be "seventy sevens" of years for the accomplishment of the glorious forecast given by Jeremiah. To bring clearly before our minds the psychology involved in the entire affair, may I use this simple little illustration? Frequently a child takes very lightly something that is of a serious nature and attempts to laugh the matter off. By way of warning the parent firmly yet gently says, "Soon you will be laughing on the other side of your mouth.'' All recognize that this method of speech is a play upon words. The parent simply speaks of what the child will be doing in terms of his present attitude and conduct. We constantly use this mode of expression. The time element of Gabriel's message, as far as possible, is expressed in terms of Daniel's thought. Speaking in a figure, we would say that the angel's language is an echo of the prophet's thinking. In order to make the idea so very clear that no one may misunderstand, I will paraphrase and supply the implied elements of the revelation brought to the prophet.

Daniel, you have been thinking that the final restoration will be accomplished and the full covenant blessings will be realized at the close of these seventy years of exile in Babylon. On this point you are mistaken. You are not now on the eve of the fulfillment of this wonderful prediction. Instead of its being brought to pass at this time, I am sent to inform you that there is decreed upon your people and the Holy City a period of "seventy sevens" of years before they can be realized. At the conclusion of this period of 490 years, the nation of Israel will be reconciled and will be reinstated into the divine favor and will enter into the enjoyment of all the covenant blessings.

We have already learned that week simply connotes the number seven; therefore, the "seventy sevens" mentioned by the angel are 490 years. This interpretation is evident to one when he remembers that Daniel had read of years and had been thinking in those terms (vss. 1,2). In view of the drift of the thought, the message can have no other significance. This revelation brought by Gabriel was evidently given to correct the prophet's misapprehension concerning Jeremiah's language.

Having ascertained the meaning of the "seventy sevens," we are now prepared to advance in our investigation concerning the message relative to this era of righteousness mentioned by Gabriel.

The title of this subdivision is "The Establishment of the Kingdom of God upon Earth." The reader is not to infer from this heading that there is no kingdom of God in the world at the present time, for such is contrary to fact. The expression "kingdom of God" is a very broad and comprehensive term, including the entire universe and all beings and things therein. As proof of this position see Psalm 103:19-22:

19. And his kingdom ruleth over all.

20. That are mighty in strength, that fulfill his word,
    Hearkening unto the voice of his word.

21. Ye ministers of his, that do his pleasure.

22. In all places of his dominion:
    Bless Jehovah, O my soul.

In certain contexts we know that the term does not have this all-inclusive meaning, but is used to define a limited sphere in which God's will is done--more or less imperfectly.

In the Tenach the kingdom of Israel is called the kingdom of God. To the leaders of the kingdom David declared that God had raised up Solomon to sit upon "the throne of the kingdom of Jehovah over Israel" (I Chron. 28:5). Again, Solomon is likewise said to have sat upon the throne of Jehovah in the place of his father David (I Chron. 29:23). From these and other passages we see that the kingdom of Israel, consisting of the twelve tribes, was used synonymously with the expression, "kingdom of Jehovah."

Though the nation of Israel was recognized as the subjects of the kingdom of God, it is not to be supposed that the people were perfect and did the will of God in every detail, for such is contrary to the facts presented by the Tenach. The Lord chose Israel to be His peculiar possession and made Himself known to her. By the outward symbol of the Shekinah of Glory God constantly spoke of Himself as dwelling in her midst. She continued, nevertheless, to depart from the divine revelation and to adopt the customs and habits of the heathen with whom she was perpetually in contact. At times it seems that the entire nation took one plunge headlong into vice and degradation. Finally the Lord was forced by her iniquity to withdraw from her midst and to bring His judgments upon her. The crisis came in the form of the invasion of the realm by the Babylonians and the consequent exile.

The prophets constantly looked forward to an era when the will of God shall be done perfectly on earth as it is done in the heavens. They foretold the time when the Lord in person would come and dwell in the midst of the nations. At that time a new, sinless order will be introduced. This vision was presented by Balaam, whose predictions are recorded in Numbers 23 and 24. Practically all the prophets and psalmists sang of this marvelous era when the glory of the Lord shall encircle the earth as the waters cover the sea. Already we have briefly seen that Daniel, having read Jeremiah's prophecy, was thrilled with the anticipation of the establishment of this perfect order upon earth. It is this phase of the investigation to which we shall now devote our attention.

Gabriel declared that seventy weeks or 490 years had been decreed upon the Hebrew people and their beloved city to bring about six results: to finish transgression; to make an end of sin; to make reconciliation for iniquity; to bring in everlasting righteousness; to seal up vision and prophecy; and to anoint the most holy. In order that we may see the full import of this prediction, it becomes necessary for us to examine each of these phrases most minutely.

What is signified by the expression, "to finish or to restrain transgression" or "the transgression?" The word rendered finish is כַּלֵּא. Its primary meaning is "to retain, bar, restrain, close, shut up, hinder." The form here appearing is the Piel infinitive. In this conjugation it is equivalent to כָּלָה, the meaning of which is "to be completed, finished, ready; to be at an end, to be consumed, destroyed, to vanish." In the Piel conjugation it has the same meaning: "to complete, finish, end, execute; to cease; to consume, to spend, to destroy." These various meanings are simply shades of the one central idea of restraining or completely hindering. The idea of vanishing is likewise prominently conspicuous in its fundamental concept.

The verb form translated "to finish" or "to restrain" is transitive and has as its object the word "transgression." In the text of the Revised Version we have "transgression," but in the marginal note the definite article appears: "the transgression." In the original text the article is prefixed to the noun and should be rendered "the transgression." The term in the original is הַפֶּשַׁע and is derived from the verb פָּשַׁע which means "to sin, to transgress, to rebel, to be refractory." Transgression, according to its Latin derivation, means to "go beyond the limit or boundary." The pictorial element of this Latin term is not so distinct as the Hebrew word which it is used to translate. From all of the definitions given we may be certain that it emphasizes the idea of rebellion against God and disobedience to His will.

But what is the significance of the article prefixed to this noun? Literally rendered, the expression should read "the transgression." The article in Hebrew, as in Greek, is very definite and points clearly to some outstanding thing or object. Thus the expression "the transgression" seems to indicate some specific, outstanding, national sin of the Chosen People. When we study their history, we are confronted with the fact that the nation has indulged in many and gross sins. But what nation has not? According to the significance of the article we must find some national sin that looms like a high mountain peak above all others, and that might properly be designated as her transgression. In this connection may I take the occasion to call attention to the fact that God does not evaluate sin and wrongdoing as man does. There are some sins that are considered great and heinous, whereas others are termed lesser wrongs or faults. Such classifications are foreign to the Scriptures. While this statement is true, it is also correct to say that there is some one national sin of which the people of Israel are guilty. What is it?

In Leviticus 26:40 we find the following prediction: "And they shall confess their iniquity and the iniquity of their fathers, in their trespass which they trespassed against me," etc. This verse seems to teach that there is some definite sin which is here designated as the iniquity of the last generation of Israel scattered among the nations, which was committed by the fathers while they were still in the homeland, and on account of which God cast them out and scattered them among the nations of earth. From these facts it is evident that not only those who actually committed the transgression, but those of the last generation of their descendants dispersed among the nations are alike held guilty of this national crime. How can this thing be? Since God is just, it is also evident that He will not condemn one for an act with which he has nothing to do. The only way in which the descendants of those who actually committed the crime can justly be held guilty of the act is by their assuming the same attitude as their fathers did, in both their thinking and in their justifying them. When the people of Israel scattered among the nations make this confession, as is here foretold, the Lord will remember His covenant with Abraham, Isaac, and Jacob, and He will also remember the land promise.

Hosea seems to be thinking of this same national sin in his prediction found in Hosea 5:14,15. From the immediate context we see that he was discussing the things that will occur in the latter time of Israel's trouble. Passing in review, however, the conduct of both Judah and Israel, he moved on rapidly to the end of the age and, speaking for God, declared:

"For I will be unto Ephraim as a lion, and as a young lion to the house of Judah; I, even I, will tear and go away; I will carry off, and there shall be none to deliver. I will go and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me earnestly."

A careful examination of this quotation reveals the fact that God compares Himself to a lion that goes forth from his den in quest of food. Pouncing upon his prey, he tears it to pieces; then he returns to his den. Thus God declared that He would do to Ephraim and Judah. He comes to them; they commit some offense against Him; then returning to His place He remains there until they acknowledge their offense against Him and seek Him earnestly. The prediction concludes with the statement: "in their affliction they will seek me earnestly." Interpreted literally, we would say that Hosea declared that at some time in the future (from his day), God would come to Israel, but that she would commit some offense against Him. Because of that sinful act He returns to heaven and remains there until the entire nation in genuine repentance acknowledges her offense against Him and seeks Him earnestly. Then He will return.

This position is in perfect accord with that set forth in Isaiah 53:1-9. This servant passage, of which these verses are a part, begins with 52:13 and continues through 53:12. A close study of the context shows that the servant of Jehovah is King Messiah who comes to Israel, and against whom the leaders of the nation sin. So far as this passage is concerned, nothing is given relative to his disappearing from the scene of opposition and hostility. Nevertheless the prediction is made that He again will appear upon the scene, and that which the kings of the earth have not heard shall they see. Our prophet simply omitted these details which are given by Hosea. Isaiah 53:1-9 may properly be called Israel's penitential confession which the faithful remnant will make in the year 1939+. I placed the plus sign after the number 1939 to indicate that in a certain definite year the whole nation of Israel living at that time will see the outstanding sin of the nation--the execution of her Messiah--and will confess her guilt in that tragedy. A careful study of this passage reveals the fact that these verses describe what might correctly be called Israel's national sin and her confession of the same.

In order for one to understand this passage correctly, he must, in his thinking, take his position with the remnant of Israel in the time of Jacob's trouble and look back over the weary waste of 1900 years to the execution of King Messiah. Thus having identified himself with the nation of Israel, he can clearly understand the point of view from which these verses were spoken.

From the three passages that have just been discussed it is evident that there is one national sin of Israel which, like the towering peak of a mountain range, stands out prominently above all other sins committed by the Hebrew race--the rejection and execution of King Messiah. When one thinks carefully of all the facts which are presented in the Tenach on this point and then takes a survey of Israel's spiritual and moral condition through the centuries and at the present time, he will come to the conviction that there is no other crime that can properly be called the national sin. According to many predictions found throughout the Tenach, Messiah comes to the nation which rejects and executes Him. He comes in mercy and with a heart pulsating with a divine love for His own people; nevertheless, the leaders, being unable to recognize Him and concluding that He is an impostor, turn popular opinion against Him and bring about His execution. This great tragedy unquestionably stands out above all crimes as Israel's national sin. Since Gabriel spoke of "the transgression" in connection with what might be called "the Jewish problem", we are logically forced to conclude that it was this sin against King Messiah which the angel had in mind when he prefixed the article to the word "transgression." When the children of Israel, nationally and publicly, have repented of, confessed, and repudiated this crime against their true Messiah, have turned to God, and implored His mercy, He will return and deliver them out of all their troubles. Since the lesser is included in the greater, we may be certain that when the surviving remnant has genuinely repented of this national sin, it will likewise repent of all crimes and invoke the divine favor upon it. At that time this penitent, believing minority of the people will be restored to fellowship with their God.

The Lord does not arbitrarily forgive and blot out sins, but waits until the guilty one has repented and in genuine faith pleads for forgiveness. This passage assumes, therefore, that the whole nation repents and turns to God for mercy and forgiveness. Thus this first phrase implies the conversion of the nation. But what is assumed here is stated specifically in the third phrase.

The second thing to be accomplished at the conclusion of the 490 year period is to make an end of sin. The word rendered "to make an end of" is חָתַם. It literally means "to shut, close, seal; to hide, to reveal as a secret." This word was regularly used to indicate the closing of a letter or an official document. When the scribe had finished his work, the king placed his royal seal upon it, thus showing that the communication was brought to a close and at the same time giving it the official imprimatur. The primary idea is that of bringing a matter to a conclusion. Such is its significance here.

The word in the original rendered "sin" is חַטָּאת and literally means "sin, transgression, sin-offering, atonement." It is derived from the verb which means "to fail, to sin, to miss, to forfeit; to endanger." In the Piel form, the intensive stem, it means "to atone for, to expiate, to clear from sin."

Thus in both the verbal and nominal forms the idea of wrongdoing and that of atonement for sin blend. The context, therefore, is to determine which idea stands in the foreground. Since in the preceding phrase the thought of rebelling against God was mentioned, it is quite natural that this phrase should be a development of that thought. Hence we take it in the primary literal meaning of sin and transgression. Again, since the transgression mentioned in the first phrase pointed out the national sin of the race, the second phrase seems to indicate sins in general--acts of wrongdoing, iniquities, and immoral conduct.

The infinitive, "to seal up" or "to make an end of" sin, would seem to indicate that this statement is a prediction of the time when sinning shall cease in Israel. Since the cause of sin must be removed before the cure can be effected, this expression assumes that at the time here foreseen the nation will have turned to the Lord, and that by His Spirit a new heart and spirit will have been given to all the people.

In the margin of the Revised Version we have as an alternative reading for "to make reconciliation for iniquity" the expression "purge away". The word in the original is כַּפֵּר which literally means "to cover, to forgive, expiate, atone for." The primary meaning may be seen in connection with the construction of Noah's ark. The Lord gave this faithful servant instructions as to how to construct this boat. In the specifications we find this statement: "pitch it within and without with pitch" (Gen. 6:14). The word kaphar appears in both the verbal and nominal forms in this statement. In the first instance it is rendered "shall pitch" and in the latter case by the noun "pitch." From the context it is clear that the idea of covering the wood with what is called pitch is conveyed. Hence the primary meaning of this term is "to cover from sight." From this literal meaning the idea of forgiveness was easily derived, since in a pictorial way one's sins are covered when they are forgiven. The blood of the various sacrifices is said to atone for the sins of those bringing these offerings. Specific sacrifices were commanded to atone for certain classes of transgression and disobedience. One of the sacrifices which stands out above all others is that of the annual atonement. The ritualistic requirements for that occasion are recorded in Leviticus 16. Since Gabriel's message pertained to the entire nation and the Holy City, it is quite certain that the expression, "to make reconciliation for iniquity," is an echo of the yearly atonement.

The word translated "iniquity" is עָוֹן and means primarily "perverseness, sin, guilt, crime." It is quite probable that in this series of phrases iniquity might properly be termed perverted human nature, which is the result of man's original disobedience and fall. When Adam rebelled against the Lord, his nature became corrupt. A new power or force, evil and diabolical, entered his very being, perverted his nature, and plunged him and his descendants into their present miserable state. This word, the third of the series, seems to trace the evils and calamities of the race back to this original cause. Before man can live right and please his Maker, his nature will have to be changed by the renewing power of the Spirit of God. The psalmist David realized this fact and thus prayed for the creation of a new heart within (Ps. 51:10).

The phrase, "to make reconciliation for iniquity," doubtless is a clear reference to the time when all Israel in genuine penitence shall acknowledge her departure from God and her national sin. At the same time each individual, of course, will acknowledge his own wrongs and all will call upon God for pardon. Then that which was foreshadowed by the annual atonement will become a reality. At that time the nation will be brought back into fellowship with God and become a blessing in the earth.

The word translated "to bring in" is the Hiphil verb form of בּוֹא, and in this phrase means "to cause to come in." The text reading of our translation is therefore very close to the original. The phrase rendered "everlasting righteousness" is צֶדֶק עֹלָמִים which literally translated is "righteousness of the ages." This phrase is indeed significant. The English word "righteousness" primarily refers to the correct and proper motives and dealings of man with man. God's righteousness would, therefore, consist of His correct attitude and actions towards His creatures and His standards for them. The Hebrew word rendered righteousness is צֶדֶק. It also carries that idea. Hence our translation is close to the original. What is the significance of עֹלָמִים? In the singular form it is constantly translated "forever." Frequently it indicates an age--an indefinite period of time unless there are specific facts in the context which show that it in a given case is to be limited. In the phrase under discussion it has the meaning of "ages." Hence the phrase "righteousness of the ages" signifies that there are rules or formulas of attitude and conduct that are right and will be reckoned as correct throughout all ages--past, present, and future. These criteria are, therefore, God's standards of ethics and morals.

At the present time God has shown us in His Word what are His standards for men, to which they are to conform their lives. Even the very best and most consecrated servants of God now are very poor specimens of His standards of ethics. When, however, the 490 years are completed and the Almighty brings in His great regime of righteousness, these eternal principles of justice and equity will be in force; therefore, Gabriel said that at this future time God will bring in the righteousness of the ages.

The word here rendered "to seal up" is identical with the one employed in the second expression with reference to the cessation of sin. In the preceding discussion we saw that it signifies the completion of a letter or official document. Hence the idea of concluding or finishing a matter is indicated by it.

The word rendered "vision" comes from חָזָה hazah which means "to split, divide; to see, look, behold, observe, gaze; to select; to prophesy." The noun form means "vision, revelation, prophecy." In different manners God made His will known to man. Sometimes He used the dream, while on other occasions He made Himself known by a vision, and still at other times the Word of God came in a subjective manner to the prophets. On all occasions these men of God were conscious that a divine disclosure was being communicated to them. The word employed here indicates a vision. An example of this mode of revelation is seen in the case of the beast visions in Daniel 7. The word rendered "prophecy" is the regular one that is translated "prophet." This fact is indicated in the marginal note of the Revised Version.

The phrase, then "to seal up prophecy and vision" signifies that at the conclusion of this period of 490 years, God will have fully made known His will; hence, there will no longer be any necessity of further revelations.

From the second chapter of Isaiah we see that at the time of the fulfillment of this vision, the God of Jacob will dwell in Jerusalem personally and will instruct the people who make pilgrimages continually to that city to be taught of Him.

About the expression קֹדֶשׁ קָדָשִׁים there is quite a bit of discussion. The text reading of the Revised Version renders it "the most holy." The marginal note, however, is "a most holy place." Commentators differ very greatly. In order to see the significance of this expression, we shall have to investigate it in the Torah. A comprehensive statement of the various usages to which it was put is found in the following paragraph from Dr. Keil:

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