As I continue a study of Daniel 9:24-27, one of the foundational prophetic passages in Scripture, I will complete the examination of the six prophetic purpose clauses. Previously I dealt with the first three of six clauses. These clauses are prophetically important, because if they are descriptive of items that have yet to be fulfilled, then the seventy weeks of Daniel have yet to be fulfilled. This means that the final (70thweek) has to be future to our day since all of the purposes must be brought to completion by the end of the prescribed time period.

In my previous article in this series I noted that the six prophetic purpose clauses were divided into two groups of three. That is to say, that the first three clauses had to do with the sin issue in relation to Israel, while the second triad relate to God’s righteousness. I will now examine prophetic purpose clauses four through six.

4) To Bring in Everlasting Righteousness

The first of the three Hebrew words that compose the fourth purpose clause is the infinitive which is usually translated into English as “bring in.” This is a widely used Hebrew verb that has the primary meaning of “come in, come, go in, or go.” Since this occurrence of the verb is in the causative Hebrew stem known as hiphil, it has the sense that “everlasting righteousness” will be caused to come in.

The righteousness to be brought in is the same word Daniel uses during his initial prayer in 9:7, where righteousness is said to belong exclusively to the Lord. David Cooper explains:

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. . . . It also carries that idea.
Thus, the righteousness to be brought in will not be the twisted and volatile standards of human invention. Instead, God’s righteousness will be a changeless measure of God’s enviable code.

The Hebrew Lexicon of Brown, Driver, and Briggs (BDB) says that the Hebrew noun holamim has the core meaning of “long duration, antiquity, futurity,” The Lexicon specifically says that the use in Daniel 9:24 is a plural intensive and thus renders it with the specific sense of “everlastingness, or eternity.” Cooper provides a literal translation of “righteousness of the ages,” which captures its precise English meaning and notes that it

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. . .

When, however, the 490 years are completed and the Almighty brings in His great regimé 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
I believe that this clause is a prophecy concerning the future time we know as the kingdom or millennial reign of Christ (see Rev. 20:1-9). This means that it is yet future to our own day. In contrast to Israel’s many failures of the past to live up to God’s righteous standards (cf. Dan. 9:3-19), this time the Lord will provide everlasting righteousness for the nation. Randall Price points out that Gabriel has

. . . in view a theodicial “age of righteousness” (cf. Isa. 1:26; 11:2-5; 32:17; Jer. 23:5-6; 33:15-18) that resolves the theological scandal (note Dan. 9:15-16) of the former age characterized by “the rebellion” (i.e., Israel’s rejection of the Messiah). Therefore, this age will be vindication of God’s promise to national Israel (Ezek. 36:17-23) and a reversal of her condition and fortunes with respect to Messiah, hence a “messianic age” or the messianic kingdom.
5) To Seal Up Vision and Prophecy

This triad of Hebrew words commences with the same infinitive used above in the second clause which was “to make an end of sin.” The notion of this Hebrew word “seal up,” carries the idea of completion. In this context it is rendered “seal up” since the last thing done by a writer as he completes a letter or document is to seal up the finished product. Charles Feinberg expounds that this

refers to giving the seal of confirmation to Daniel and his vision by fulfilling his predictions. In Isaiah 8:16, this phrase meant that the prophecy was complete, and the command was given to bind it up, to roll it up like a scroll and seal it. Again, in Daniel 8:26 the thought was to seal up the prophecy and make a permanent record of it, so that when it is fulfilled the event can be compared to the prophecy to show how completely the one corresponds to the other.
The dual nouns, which are singular, are literally translated “vision” and “prophet.” Prophet is a concrete noun put for the abstract thing that the prophet produces, which is prophecy. Vision is a prophetic vehicle (cf. Dan. 7), while the human instrument is the prophet who produces the prophecy. Both are collective nouns for the sum total of all vision and prophecy.

Some think that this clause was completed during the first coming of Jesus. Preterist Ken Gentry advocates this view:

The fifth result . . . has to do with the ministry of Christ on earth, which is introduced at His baptism: He comes “to seal up vision and prophecy.” By this is meant that Christ fulfills (and thereby confirms) the prophecy (Luke 18:31; cf. Luke 24:44; Acts 3:18).
Gentry’s naked assertion is typical of those who advocate such a position, which is lacking any exegetical support. Allan MacRae rightly concludes that there “is no Scriptural warrant for saying that the functions of the Old Testament vision and prophecy came to an end at the time of Christ’s first advent or that these terms do not also include visions and prophecies of the New Testament.” Harry Bultema declares,

“Prophecy” does not refer to Christ here but to prophecy in general. The “vision” this verse speaks of is not a reference to this vision nor to any of the other visions Daniel received, but together with the word “prophecy” refers to all predictions. A scroll was not complete until it was completely filled. Thus this sealing of a scroll became a symbol of fulfillment (Isa. 8:16). So also here it indicates a complete fulfillment of all prophecy.
This fifth prophetic declaration, like the previous can only refer to a future time when all prophecy will be fulfilled relating to Israel. There are yet hundreds of future prophecies relating to Israel and Jerusalem that await a future fulfillment.

6) To Anoint the most Holy

The sixth and final prophetic clause begins with the Hebrew verb usually translated as “anoint” means to pour oil on something or someone. BDB says that it is used specifically in Daniel 9:24 to “anoint or consecrate to religious service.”

This much debated phrase usually translated in English as “most holy” is a dual use of the same Hebrew word. This is a common occurrence in Hebrew when the superlative of a noun is intended and such is the case here. The first use of the word is singular, while the second one is plural and can literally be rendered “most holy,” or “a most holy place.” The German commentator C. F. Keil notes that the same exact phrase is used in Ezekiel 45:3 of a future temple and concludes that “the reference is to the anointing of a new sanctuary, temple, or most holy place.” Specific reasons for this interpretation of the sixth clause is stated well by Leon Wood.

The phrase “holy of holies” (qodesh qadashîm) occurs, either with or without the article, thirty-nine times in the Old Testament, always in reference to the Tabernacle or Temple or to the holy articles used in them. When referring to the most holy place, where the Ark was kept, the article is regularly used (e.g., Ex. 26:33), but it is not when referring to the holy articles (e.g., Ex. 29:37) or to the whole Temple complex (e.g., Ezek. 43:12). In view of these matters, it is highly likely that the phrase refers to the Temple also here, which, in view of the context, must be a future Temple; and, since the phrase is used without the article, reference must be to a complex of that Temple, rather than its most holy place.
Without exegeting any of the details of Daniel 9:24, Ken Gentry, like many non-literal interpreters, simply declares that this clause refers to Jesus, “at His baptismal anointing that the Spirit came upon Him (Mark 1:9-11).” As Leon Wood documented above, this expression is never used of a person, only of things. “So it is not a reference to the Messiah. Nor to the church, for the church is nowhere mentioned or found in the whole prophecy of Daniel,” declares Harry Bultema. “It refers to Daniel’s people Israel. . . . It refers to the state of bliss and holiness of all Israel after the Savior has come to Zion and has turned away the ungodliness from Jacob (Rom. 11:26).” Thus, we see that this final prophetic purpose clause also awaits a future fulfillment.

Conclusion

As we survey the lessons from all six prophetic purpose clauses, we find that none of them have yet to be fulfilled in their entirety. Therefore, we know from the goals that our Lord set for His people (Israel), and for His city (Jerusalem), that there remains a time of future fulfillment. “Therefore, this twenty-fourth verse of our chapter,” notes David Cooper, “read in the light of the various predictions of the prophets, is obviously a forecast of the establishment of the kingdom of God upon earth in all its glory.” G. H. Lang echoes Cooper’s thoughts when he concludes:

We have now before us an outline of the whole prophecy. And, after considering the statement of results which are to follow God disciplinary dealings, we cannot but conclude that the close of the Seventy Sevens must coincide with the end of the present order of things and the beginning of the Coming or Millennial Age.
Even C. F. Keil, the German scholar, cannot resist the clear implications of this prophecy when he states: “From the contents of these six statements it thus appears that the termination of the seventy weeks coincides with the end of the present course of the world.”

In my next installment I will return to the issue of the seventy weeks and examine some of the chronological issues relating to it.

Last installment I began a series on one of the most important prophecy passages in the whole Bible—Daniel 9:24-27. I examined, last time, the first-third of Daniel 9:24. This time I will be explore the six purposes of the seventy weeks that have been decreed for Israel, as stated in the remainder of verse 24.

The Six Prophetic Purpose Clauses

As we delve more deeply into the meaning of this text, let’s drop back and note a few structural observations about the passage as a whole (Dan. 9:24-27). Verse 24 is the general statement from Gabriel, while the final three verses provide a particular explanation of the general point. Thus, verses 25-27 will help us understand the main statement of verse 24.

There are six infinitives that tell us when the seventy weeks that have been decreed for Israel and Jerusalem will be fulfilled in history. These six goals are 1) to finish the transgression, 2) to make an end of sin, 3) to make atonement for iniquity, 4) to bring in everlasting righteousness, 5) to seal up vision and prophecy, and 6) to anoint the most holy place. Usually, when a list appears in Scripture, it is important to see if the items should be grouped in subsets.

I believe that these six items are arranged in two groups of three, instead of three groups of two. The first triad has to do with sin, and interestingly these are the exact words that Daniel used in his prayer in 9:5. God is speaking to Daniel’s prayer through the first three goals. The second set of three goals for the 490 year period have to do with God’s righteousness. This was a matter that Daniel was also inquiring about in his earlier prayer (9:7). G. H. Lang agrees when he notes, “for the first three are concerned with the removal of sin, and the last three with the bringing in of righteousness.” “The first three are negative in force, speaking of undesirable matters to be removed; and the last three are positive, giving desirable factors to be effected.”

Division of these six statements into two groups of threes appear to be supported by a structural observation from the Hebrew text. The first three goals are all made up of two word units in Hebrew. The second group of descriptives all use three word phrases. This structural arrangement would lend literary support to the grouping suggested above.

Before we can determine when these six items will be fulfilled, we must first ascertain their purpose. This we will now pursue as we inspect each phrase.

1) To Finish the Transgression

The verb “to finish” looks to bring something to its culmination. It has the idea of “to close, shut, restrain.” Here it has the idea of “firmly restraining” the transgression, thus the specific idea of restraint of sin. “Examination of the use of this word shows that it means the forcible cessation of an activity. It always points to a complete stop, never to a mere hindrance.” In this context it is “the transgression” which is being firmly restrained. As I hope to demonstrate throughout this series, I believe that “finish” looks toward the completion of the 70 weeks at the second coming of Christ to set up His millennial kingdom.

The noun “transgression” in Hebrew is derived from the verbal root with the basic meaning of “rebel, revolt, transgress.” Transgression is the idea of going beyond a specific limit or boundary. “From all the definitions given we may be certain that it emphasizes the idea of rebellion against God and disobedience to His will.” Gabriel has in mind, in verse 24, more than just sin in general, but a specific sin since the definite article is attached to this word—”the transgression.” “The article in Hebrew, as in Greek, is ver definite and points clearly to some outstanding thing or object,” notes David Cooper. “Thus the expression ‘the transgression’ seems to indicate some specific, outstanding, national sin of the Chosen People.” Since the emphasis in this phrase is upon the finishing of Israel’s transgression, then this leads to the conclusion that it will occur at the second coming of Jesus, Israel’s Messiah. Arnold Fruchtenbaum points out that “when speaking of the basis of the second coming of Christ that there are two facets to this basis: first, there must be the confession of Israel’s national sin (Lev. 26:40-42; Jer. 3:11-18; Hos. 5:15) . . .” The emphasis in this first goal is upon when Israel’s national sin—rejection of her Messiah—will be brought to an end. “This passage assumes, therefore,” notes Cooper, “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.”

2) To Make an End of Sin

The second goal to be completed at the end of the 70 weeks is to make an end of sin. In the Hebrew, the word “to make an of” literally means “to shut, close, seal; to hide, to reveal as a secret,” and has the primary meaning of bringing a matter to a conclusion. Cooper explains:

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 Hebrew root word for “sin” is the most commonly used word for sin in the Hebrew Old Testament. Its core meaning is “to miss the mark, to be mistaken”. This is illustrated in Judges 20:16 where it says, “Out of all these people . . . each one could sling a stone at a hair and not miss.” This word itself conveys the basic meaning of “to miss, to be mistaken.” Interestingly, the only other uses of this word in Daniel occur in 9:20 (twice). Daniel speaks of “my sin and the sin of my people Israel.” Since this Hebrew word does not have the definite article as did “transgression” in the previous phrase, and since “sin” is plural, it seems refer to the sins in general of the nation. “The sealing up of sins, consequently, signifies their restraint under safe custody.” “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.” Clearly the scene only after the second coming followed by the installation of the millennial reign of Jesus the Messiah.

3) To Make Atonement for Iniquity

The third infinitive “to make atonement for iniquity” is the translation of two Hebrew words. Taking the second one—iniquity—first, we see that it is one of the most common Hebrew words for sin. It has the core idea of twisting or defacing something beyond its intended purpose. While speaking of a sinful act, this word, at the same time, looks to the fact that the reason why one commits iniquity is due to the perverted sinful nature inherited from Adam’s fall. According to The Oxford English Dictionary, “iniquity” means “the quality of being unrighteous, or (more often) unrighteous action or conduct.” Its core meaning is “uneven, unequal, wrong, wicked.” Thus, the idea of iniquity is used here to speak of that most aggressive nuance of sin flowing from human willful disobedience. This paints a picture of the worst kind of offense before God.

Such an offense requires a heroic response from God. Just such a provision is taught in the verb “to make atonement.” Many are familiar with the word “atone” since it takes a prominent place in Israel’s Old Testament sacrificial system. It is used in Genesis 7:14 as both a noun and a verb and carries with it the idea of covering the wood of Noah’s Ark with pitch. When applied theologically to salvation, it communicates “the act functioned to cleanse, wipe away, or purify objects contaminated by sin or uncleanness or make kôper on behalf of persons. This act of purgation served to propitiate Yahweh, thus enabling Him to dwell among His people to work out His purpose through them in the world.” The significance of this third phrase is noted by Cooper who says,

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.
Conclusion

The first three of the six goals in Daniel 9:24 have to do with the sin of Daniel’s people, Israel. The basis for dealing with Israel’s sin was provided during the first coming of Jesus when He died on the cross and rose again from the dead to pay for the sin of the Jews and for the sins of the entire human race. However, the application of this wonderful provision for sin will not be realized for Daniel’s people until the end of the 70 weeks. This will be fulfilled by the second coming of Messiah at the end of the tribulation period, which is yet future to our day. Leon Wood has an excellent summary of the first three goals.

The first introduces the idea of riddance, saying that the coming 490-year period would see its firm restraint. In other words, God was about to do something to alleviate this basic, serious problem. The second speaks of the degree of this restraint: sin would be put to an end. The third indicates how this would be done: by atonement. Though Christ is not mentioned in the verse, the meaning is certain, especially in view of verse twenty-six, that He would be the One making this atonement, which would serve to restrain the sin by bringing it to an end. It is clear that reference in these first three items is mainly to Christ’s first coming, when sin was brought to an end in principle. The actuality of sin coming to an end for people, however, comes only when a personal appropriation of the benefit has been made. Since Gabriel was speaking primarily in reference to Jews, rather than Gentiles . . . this fact requires the interpretation to include also Christ’s second coming, because only then does Israel as a nation turn to Christ (cf. Jer. 31:33, 34; Ezek. 37:23; Zech. 13:1; Rom. 11:25-27).
In my next installment I will examine final three goals stated in the second half of verse 24.