Daniel 11:30

11:30 The ships of Kittim ¹  will come against him, leaving him disheartened. ²  He will turn back and direct his indignation against the holy covenant. He will return and honor ³  those who forsake the holy covenant.

Daniel 9:24

9:24 “Seventy weeks ⁴  have been determined

concerning your people and your holy city

to put an end to ⁵  rebellion,

to bring sin ⁶  to completion, ⁷ 

to atone for iniquity,

to bring in perpetual ⁸  righteousness,

to seal up ⁹  the prophetic vision, ¹⁰ 

and to anoint a most holy place. ¹¹ 

Daniel 8:14

8:14 He said to me, “To 2,300 evenings and mornings; ¹²  then the sanctuary will be put right again.” ¹³ 

Daniel 11:28

11:28 Then the king of the north ¹⁴  will return to his own land with much property. His mind will be set against the holy covenant. He will take action, and then return to his own land.

Daniel 9:20

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain ¹⁵  –

Daniel 11:45

11:45 He will pitch his royal tents between the seas ¹⁶  toward the beautiful holy mountain. But he will come to his end, with no one to help him.

Daniel 8:13

8:13 Then I heard a holy one ¹⁷  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Daniel 9:16

9:16 O Lord, according to all your justice, ¹⁸  please turn your raging anger ¹⁹  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ²⁰ 

As for the city and the sanctuary,

the people of the coming prince will destroy ²¹  them.

But his end will come speedily ²²  like a flood. ²³ 

Until the end of the war that has been decreed

there will be destruction.

Daniel 12:7

12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ²⁴  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ²⁵  the holy people has been exhausted, all these things will be finished.”

[11:30]  ¹ 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]  ² 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]  ³ tn Heb “show regard for.”

[9:24]  ⁴ 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]  ⁵ 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]  ⁶ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁷ 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]  ⁸ tn Or “everlasting.”

[9:24]  ⁹ 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]  ¹⁰ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹¹ 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.

[8:14]  ⁷ sn The language of evenings and mornings is reminiscent of the creation account in Genesis 1. Since “evening and morning” is the equivalent of a day, the reference here would be to 2,300 days. However, some interpreters understand the reference to be to the evening sacrifice and the morning sacrifice, in which case the reference would be to only 1,150 days. Either way, the event that marked the commencement of this period is unclear. The event that marked the conclusion of the period is the rededication of the temple in Jerusalem following the atrocious and sacrilegious acts that Antiochus implemented. This took place on December 25, 165 B.C. The Jewish celebration of Hanukkah each year commemorates this victory.

[8:14]  ⁸ tn Heb “will be vindicated” or “will be justified.” This is the only occurrence of this verb in the Niphal in the OT. English versions interpret it as “cleansed” (KJV, ASV), “restored” (NASB, TEV, NLT), or “reconsecrated” (NIV).

[11:28]  ¹⁰ tn Heb “he”; the referent (the king of the north) has been specified in the translation for clarity.

[9:20]  ¹³ tn Heb “the holy mountain of my God.”

[11:45]  ¹⁶ sn Presumably seas refers to the Mediterranean Sea and the Dead Sea.

[8:13]  ¹⁹ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[9:16]  ²² tn Or “righteousness.”

[9:16]  ²³ tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

[9:26]  ²⁵ 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.

[9:26]  ²⁶ 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.”

[9:26]  ²⁷ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ²⁸ sn Flood here is a metaphor for sudden destruction.

[12:7]  ²⁸ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ²⁹ tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).