16:3 “In this way Aaron is to enter into the sanctuary – with a young bull 1 for a sin offering 2 and a ram for a burnt offering. 3
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 7
he will see descendants and enjoy long life, 8
and the Lord’s purpose will be accomplished through him.
9:24 “Seventy weeks 9 have been determined
concerning your people and your holy city
to put an end to 10 rebellion,
to bring sin 11 to completion, 12
to atone for iniquity,
to bring in perpetual 13 righteousness,
to seal up 14 the prophetic vision, 15
and to anoint a most holy place. 16
9:25 So know and understand:
From the issuing of the command 17 to restore and rebuild
Jerusalem 18 until an anointed one, a prince arrives, 19
there will be a period of seven weeks 20 and sixty-two weeks.
It will again be built, 21 with plaza and moat,
but in distressful times.
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 22
As for the city and the sanctuary,
the people of the coming prince will destroy 23 them.
But his end will come speedily 24 like a flood. 25
Until the end of the war that has been decreed
there will be destruction.
1 tn Heb “with a bull, a son of the herd.”
2 sn See the note on Lev 4:3 regarding the term “sin offering.”
3 sn For the “burnt offering” see the note on Lev 1:3.
4 tn Heb “And he shall take.”
5 tn Heb “he-goats of goats”; CEV “two goats, both of them males.”
6 tn Heb “which the lot has gone up on it for the
7 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”
8 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
9 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.
10 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.
11 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
12 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.
13 tn Or “everlasting.”
14 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
15 tn Heb “vision and prophecy.” The expression is a hendiadys.
16 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.
17 tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).
18 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
19 tn The word “arrives” is added in the translation for clarification.
20 tn Heb “sevens” (also later in this line and in v. 26).
21 tn Heb “it will return and be built.” The expression is a verbal hendiadys.
22 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
23 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
24 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
25 sn Flood here is a metaphor for sudden destruction.
26 tn Grk “and not that he might offer,” continuing the previous construction.
27 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
28 tn Grk “and after this – judgment.”
29 sn An allusion to Isa 53:12.
30 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.
31 tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.