Daniel 9:24

9:24 “Seventy weeks ¹  have been determined

concerning your people and your holy city

to put an end to ²  rebellion,

to bring sin ³  to completion, ⁴ 

to atone for iniquity,

to bring in perpetual ⁵  righteousness,

to seal up ⁶  the prophetic vision, ⁷ 

and to anoint a most holy place. ⁸ 

Daniel 12:9

12:9 He said, “Go, Daniel. For these matters are closed and sealed until the time of the end.

Daniel 12:13

12:13 But you should go your way ⁹  until the end. ¹⁰  You will rest and then at the end of the days you will arise to receive ¹¹  what you have been allotted.” ¹² 

Ibrani 11:13

11:13 These all died in faith without receiving the things promised, ¹³  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ¹⁴  on the earth.

Ibrani 11:39-40

11:39 And these all were commended ¹⁵  for their faith, yet they did not receive what was promised. ¹⁶  11:40 For God had provided something better for us, so that they would be made perfect together with us. ¹⁷ 

[9:24]  ¹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ² tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ³ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁴ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ⁵ tn Or “everlasting.”

[9:24]  ⁶ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ⁷ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ⁸ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[12:13]  ⁹ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ¹⁰ tc The LXX lacks “until the end.”

[12:13]  ¹¹ tn The word “receive” is added in the translation for clarification.

[12:13]  ¹² sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[11:13]  ¹³ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ¹⁴ tn Or “sojourners.”

[11:39]  ¹⁵ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

[11:39]  ¹⁶ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:40]  ¹⁷ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”