Daniel 9:19

9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ¹ 

Daniel 9:24

9:24 “Seventy weeks ²  have been determined

concerning your people and your holy city

to put an end to ³  rebellion,

to bring sin ⁴  to completion, ⁵ 

to atone for iniquity,

to bring in perpetual ⁶  righteousness,

to seal up ⁷  the prophetic vision, ⁸ 

and to anoint a most holy place. ⁹ 

Daniel 11:30

11:30 The ships of Kittim ¹⁰  will come against him, leaving him disheartened. ¹¹  He will turn back and direct his indignation against the holy covenant. He will return and honor ¹²  those who forsake the holy covenant.

[9:19]  ¹ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

[9:24]  ² 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]  ³ 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]  ⁴ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁵ 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]  ⁶ tn Or “everlasting.”

[9:24]  ⁷ 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]  ⁸ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ⁹ 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.

[11:30]  ¹⁰ sn The name Kittim has various designations in extra-biblical literature. It can refer to a location on the island of Cyprus, or more generally to the island itself, or it can be an inclusive term to refer to parts of the Mediterranean world that lay west of the Middle East (e.g., Rome). For ships of Kittim the Greek OT (LXX) has “Romans,” an interpretation followed by a few English versions (e.g., TEV). A number of times in the Dead Sea Scrolls the word is used in reference to the Romans. Other English versions are more generic: “[ships] of the western coastlands” (NIV, NLT); “from the west” (NCV, CEV).

[11:30]  ¹¹ sn This is apparently a reference to the Roman forces, led by Gaius Popilius Laenas, which confronted Antiochus when he came to Egypt and demanded that he withdraw or face the wrath of Rome. Antiochus wisely withdrew from Egypt, albeit in a state of bitter frustration.

[11:30]  ¹² tn Heb “show regard for.”