God had determined another 490 year period and marked it out of history to deal with and accomplish six specific things in regard to the people and the city.
Those six things to be accomplished in the 70 weeks are as follows:
- to finish the transgression
- to make an end of sins
- to make reconciliation for iniquity
- to bring in everlasting righteousness
- to seal up the vision and prophecy/prophet
- to anoint the most Holy
“These six predicted events were to be accomplished within the “determined” (or limited, or “marked off”) period of seventy sevens of years; and that all six items were completely fulfilled at the first coming of Christ, and in the “week” of His crucifixion. For when our Lord ascended into heaven and the Holy Spirit descended, there remained not one of the six items of Daniel 9:24 that was not dully accomplished.” (Philip Mauro)
to finish the transgression:
The Hebrew word for ‘finish’ is kala(kaw-law). In most of its uses in Scripture, it carries the idea of to withhold or to restrain. However here, it is in the intensive form (Piel), and is given the idea to finish. It is to withhold or restrain, intensified. The word translated ‘transgression’ is pesha(pesh-ah), and its base meaning is defection or rebellion. Hence, this refers specifically to transgressing by rebellion.
Perhaps an extended translation could be something like, to restrain (to the point of making an end of) the transgression of rebellion (against God and His Word).
to make an end of sins:
The phrase ‘to make an end’ is comprised of two Hebrew words, chatam(ka-tahm) and tamam(tah-mam). ‘Chatam’ means to close up; especially to seal: - make an end, mark, seal(up), stop. ‘Tamam’ means to complete, be finished, be at an end. Before Jesus gave up his spirit on the cross, He cried, “It is Finished!”. He very likely could have used this Hebrew word, pointing to the fulfillment of this part of the prophecy.
‘Sins’, refer to the offense and its penalty. It can also include the idea of the sacrifice for or expiation of sins. Hence this word, chata’a, infers not just the sin and its penalty, but also it remedy.
Here, ‘to make an end of sins’, seems to be pointing to a final dealing with sins, its penalty and the offering which expiates. This is very near to what the writer of Hebrews tells us, in Hebrews 10:12,
12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
And also in Hebrews 9:26b,
but now once (for all) in the end of the world(age) hath he appeared to put away sin by the sacrifice of himself.
to make reconciliation for iniquity:
‘reconciliation’ is literally, atonement or to cover. ‘Iniquity’ means, perversity, depravity, iniquity, guilt or punishment of iniquity. Literally here, we have to atone and cover iniquity along with its guilt and punishment.
This idea of atonement or covering is clearly set forth in the letter of 1 John 2, where John writes,
1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
The word ‘propitiation’, means “an expiation, a means whereby sin is covered and remitted.”
to bring in everlasting righteousness:
Righteousness is the most prominent feature of the kingdom of God. To show this we need only cite those familiar passages: “Seek ye first the kingdom of God and His righteousness” (Matthew 6:33); “the kingdom of God is righteousness and peace, and joy in the Holy Ghost” (Romans 14:17). One characteristic of God’s righteousness, which He was “to bring in” through the sacrifice of Christ (Romans 3:21–26), is that it endures forever; and this is what is emphasized in the prophecy.
A work was to be done, and now has been done, which would bring in everlasting righteousness — everlasting because based upon the Cross, as foretold also through Isaiah, “My righteousness shall be forever” (Isaiah 51:8). Jesus Christ has now been made unto us “righteousness” (1 Corinthians 1:30); and this is in fulfillment of another great promise: “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. 6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, the Lord our Righteousness.” (Jeremiah 23:5–6).
to seal up the vision and the prophecy(prophet):
The words are a Hebraism, and when the meaning is expressed in modern language signify,
1. The accomplishing, and thereby confirming of all the ancient predictions relating to the most holy person, the Messiah the Prince, from His birth to His death, resurrection and accession to the throne of David, at the right hand of the Father.
2. To seal implies, to finish, conclude, and bring to an end. Thus also were the vision and prophecy sealed among the Jews. This period of 490 years would be a period of finality for the Jews as a people group to receive Divine communication via visions or the prophetic word.
[ Heb 1:1-2, “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;” Here ‘spoken’ has the sense of finality, i.e., God’s Word in His Son is His Final Word to His People and to the World.]
If anyone, regardless of their pedigree, rejects God’s Word as given and revealed in His Son, then He has nothing left to say to them.
to anoint the most holy:
This phrase is literally, “to anoint the holy of holies.” The holy of Holies was that part of the tabernacle and later the temple, wherein the presence of God resided over the ark of the covenant. The Holy of Holies was the dwelling place of God; where God would meet with man.
This can be no other reference but to the “fulness of the Godhead” dwelling in bodily form, in Jesus the Anointed One (Col. 2:9). It is also no coincidence that John in his gospel [Jn. 1:14], states that the Word of God, “dwelt among us”. The word translated dwelt, is literally ‘tabernacled’ or ‘tented’. This is a reference back to the time when the Presence of God dwelt with men in the tabernacle built by Moses.
This very likely can also signify the coming of the Spirit to the body of disciples on the day of Pentecost in Acts 2. This is not just the bringing of the promise of the Father, but is also the dedication of His new dwelling place, the third and final temple if you will. God signified His acceptance of Solomon's temple as His dwelling place and where He would make His Name to dwell, with fire. When cloven/divided tongues of fire sat upon each of the disciples, this was a visible representation of His acceptance of His new dwelling place, the body of Christ, the Church [Eph. 2:21-22; 1Pet. 2:5]. This occurred in AD 30. Many signs were given, which I will speak of later, that demonstrated God had rejected the temple at Jerusalem beginning in AD 30.