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Catholic Commentary
The Seventy Weeks: Overview of Redemptive History
24“Seventy weeks are decreed on your people and on your holy city, to finish disobedience, to put an end to sin, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy.
Daniel 9:24 presents the opening of the "Seventy Weeks" prophecy, wherein Gabriel declares that 490 years are decreed for Israel and Jerusalem to accomplish six redemptive goals: ending transgression, finishing sin, making atonement for iniquity, bringing in eternal righteousness, sealing up prophecy, and anointing the most holy. These objectives structure the messianic timeline and find their ultimate fulfillment in Christ's Incarnation, Death, and Resurrection, which accomplish the definitive reconciliation of humanity with God.
God packed the entire arc of redemption into one prophecy: seventy weeks to finish sin itself, not just manage it—and the Church reads this as fulfilled in Jesus Christ.
"To make reconciliation for iniquity" (ûlěkappēr ʿāwōn) — to make atonement for guilt. The verb kāpar is the same root used for the Day of Atonement (Yom Kippur). This is the language of priestly sacrifice and liturgical expiation. The prophecy thus projects forward a decisive sacrificial act that will accomplish what the annual temple rites could only anticipate.
"To bring in everlasting righteousness" (ûlěhāḇîʾ ṣedeq ʿōlāmîm) — this is the establishment of a righteousness that does not wane, a permanent right-ordering of humanity before God. Ṣedeq in Daniel's idiom carries both juridical meaning (acquittal, justification) and relational meaning (fidelity to covenant). Its eternal quality distinguishes it from the provisional justifications of the old covenant.
"To seal up vision and prophecy" (ûlăḥtōm ḥāzôn wěnāḇîʾ) — to bring prophetic revelation to its completion and fulfillment. The sealing of prophecy does not mean its suppression but its consummation: all visions are "sealed" when what they pointed to has come to pass. This clause implies that the entire prophetic tradition of Israel reaches its terminus and fulfillment within this 490-year period.
"To anoint the most holy" (ûlimšōaḥ qōdeš qŏdāšîm) — the climactic goal. Qōdeš qŏdāšîm ("holy of holies" or "most holy") is used in the Pentateuch primarily for the innermost sanctuary of the Tabernacle/Temple (Ex 26:33–34) and for sacred objects and offerings consecrated to God (e.g., Lev 2:3). Catholic and patristic tradition, however, reads qōdeš qŏdāšîm here not as a building but as a Person — the Messiah himself, the one supremely consecrated by the Spirit — an anointing that transpires at the Incarnation and/or the Baptism of Jesus.
Typological and Spiritual Senses
Reading with the sensus plenior — the fuller sense of Scripture recognized by the Catholic tradition — Daniel 9:24 traces a prophetic trajectory that finds its fulfillment not in any postexilic event but in the Paschal Mystery of Jesus Christ. The six goals form a precise checklist of what the New Testament claims the Incarnation, ministry, Death, and Resurrection of Christ accomplished:
Daniel 9:24 occupies a singular place in Catholic biblical theology because it stands as one of the most structurally comprehensive Old Testament prophecies of the Messianic redemption. The Church has never issued a dogmatic definition binding one precise chronological calculation of the "seventy weeks," but her patristic and theological tradition speaks with striking consistency about the verse's Christological orientation.
The Church Fathers. St. Jerome, in his Commentary on Daniel (c. 407 AD), devoted extensive analysis to this prophecy and firmly identified the "anointing of the most holy" with Christ himself: "Most holy is anointed, that is, Christ the Lord." Hippolytus of Rome (Scholia on Daniel, early 3rd century) likewise saw the six goals of verse 24 fulfilled in the first coming of Christ. Eusebius of Caesarea (Demonstratio Evangelica, Book VIII) used this passage as one of his principal arguments for the historical fulfillment of Messianic prophecy in Jesus, noting that the Temple was indeed destroyed within one generation of Christ's death — sealing the prophetic era.
St. Thomas Aquinas (Summa Theologiae III, q.1 and his Commentary on Daniel) interprets the six purposes as a unified description of the Incarnation's redemptive scope, understanding the atonement clause (lěkappēr) as directly prefiguring Christ's priestly sacrifice on Calvary — the true and definitive Yom Kippur.
The Catechism of the Catholic Church does not cite Daniel 9:24 by verse but teaches principles directly applicable to it: the unity of the Old and New Testaments (CCC 128–130), the typological reading of the Old Testament as genuinely prophetic of Christ (CCC 702–716), and the unique and unrepeatable nature of Christ's sacrifice as the definitive expiation for sin (CCC 613–614). The phrase "to make reconciliation for iniquity" anticipates precisely what CCC 614 calls "the redemptive sacrifice" — an act that surpasses all prior sacrificial figures.
Covenant Theology. Catholic tradition reads the "seventy weeks" against the backdrop of the Mosaic sabbatical-year and Jubilee framework (Lev 25). The 490-year period is, in effect, a great cosmic Jubilee — ten Jubilees of seven sabbatical cycles each — at the end of which liberty is proclaimed, debts are cancelled, and the land (indeed, the human person) is restored. This is precisely the Jubilee language Jesus invokes in Luke 4:19 ("to proclaim the year of the Lord's favor"), establishing a profound intertextual resonance. The Jubilee thus becomes a type of the Incarnation and Redemption, a connection highlighted by Pope St. John Paul II in Tertio Millennio Adveniente (1994, §§12–16), where he explicitly links the biblical Jubilee to the Person and mission of Christ.
Daniel 9:24 speaks with urgent relevance to Catholics living amid a culture that has largely lost the concept of sin as something requiring real expiation — not merely therapeutic management. The prophecy's insistence that six radical goals must be accomplished — not just announced, not simply hoped for — by a divine decree active in history reminds the contemporary believer that Christianity is not primarily a moral philosophy but an account of something that actually happened: sin was truly finished, atonement was truly made, everlasting righteousness was truly brought in, through the historical event of Jesus Christ's death and resurrection.
For the Catholic today, this verse is an invitation to recover a sense of the gravity and completeness of what was achieved on Good Friday. It challenges the tendency toward a vague, sentimental spirituality by insisting that the problem being solved — transgression, sin, iniquity — was real and deep, and so therefore is the solution. Practically, this calls Catholics back to the Sacrament of Reconciliation not as a formality but as a personal encounter with the fulfillment of Daniel's prophecy: the "making of atonement for iniquity" applied individually, sacramentally, here and now. Every valid Confession is, in a real sense, the fruit of the seventy weeks landing in one human life.
Commentary
Literal Sense: The Structure of the Decree
Daniel 9:24 opens the famous "Seventy Weeks" prophecy, given to Daniel by the angel Gabriel in response to Daniel's extended prayer of penitential intercession (9:3–19). The verse functions structurally as a headline: six infinitive goals are announced before the prophecy's timeline is broken down in verses 25–27.
"Seventy weeks are decreed" The Hebrew šāḇuʿîm šiḇʿîm (literally "seventy sevens") is a temporal unit best rendered "seventy weeks of years" — that is, 490 years. The number is deeply significant. It multiplies seven (the number of sacred completeness in Hebrew thought) by itself and then by ten, forming an intensified period of sacred time. Critically, this figure echoes the šəmiṭṭāh (sabbatical year) tradition of Leviticus 25–26, where Israel's failure to observe seventy sabbatical years was given as the reason for the seventy-year Babylonian exile (cf. 2 Chr 36:21; Lev 26:34–35). Gabriel's decree reframes those same seventy years of exile into a new, amplified framework: seventy weeks of years, in which God will accomplish what the exile alone could not — the definitive resolution of sin itself.
"On your people and on your holy city" The decree is explicitly covenantal and geographically anchored to Israel and Jerusalem. This is not a universal abstract pronouncement but a word addressed to Daniel's people — the Jewish nation in exile — and to Zion, the city that embodies God's dwelling among his people. This particularity is theologically significant: God's universal plan of salvation operates through a specific covenantal history. The Church Fathers noted that Jerusalem here must be understood both literally (the historical city) and typologically (as the city of God, fulfilled in the New Jerusalem of Revelation 21).
Six Goals of the Decree The verse lists six purposes, which can be organized into two triads. The first three are negative — the abolition of what corrupts; the second three are positive — the establishment of what redeems:
"To finish disobedience" (Heb. lěkallēʾ happeša') — to bring transgression to its completion or restraint. Some translations render this "to seal up" transgression, meaning to confine and terminate it. This is not merely the suppression of individual sins but the breaking of sin's structural dominion over humanity.
"To put an end to sin" () — to seal up sins, to bring them to a definitive end. Where "disobedience" () connotes willful rebellion, refers more broadly to missing the mark, moral failure in its totality. Both dimensions of sin — defiant revolt and human weakness — are addressed.