The word שָׁבֻעִים is derived from the verbal form שָׁבַע the meaning of which is "to swear, to confirm with an oath." In the Semitic world the number seven was used to indicate completeness and perfection. Since the oath was considered as final for confirmation, it was natural that the word connected with seven should be used. The form of the expression occurring in Gabriel's message is שָׁבֻעִים the plural of שָׁבַע. Hence it literally means sevens. Is the idea of day inherent in this word? In order to answer this query we shall have to examine passages in which it is used.

In Genesis 29 we have a record of Jacob's serving Laban 7 years in order that he might have Rachel in marriage. At the expiration of the designated period, which to Jacob, on account of his great love for her, seemed as but a few days, his marriage was solemnized. On the following morning, however, Jacob was amazed to learn that Leah, Laban's older daughter, had been substituted for Rachel. Immediately he remonstrated with his father-in-law in regard to the deception* that had been practiced upon him.

Laban replied that it was not the custom of his country to give the younger daughter in marriage before the older. Then he proposed to Jacob that he serve seven more years for which labor he would be given Rachel. The language is as follows:

"Fulfill the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife. And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid. And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years" (Gen. 29:27-30).

According to verse 27 Laban insisted that Jacob fulfill the week of Rachel and then concluded his statement with an explanation of what he meant by week, namely, "seven other years." From verse 28 we see that "Jacob fulfilled her week." The last sentence of verse 30 states that Jacob "served yet with him seven other years." It is evident from this testimony that week in this connection indicates seven years. Let the reader note carefully that the idea of year is not inherent in the word week, but is expressed by the word שָׁנִים used in apposition with week.

In Genesis 41:25-27 we have a similar usage of this word. In interpreting Pharaoh's dream Joseph said, "The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh. The seven good kine are seven years; and the seven good ears are seven years: the dream is one." No one can misunderstand the significance of the word שָׁבַע here translated seven, but in Daniel 9:24 rendered week. The only difference between the word used by Joseph and the one employed by Gabriel is that, though they are derived from the same stem (one, a segolate noun; the other, the kal passive participle), the former is in the singular, whereas the latter is in the plural. The same usage occurs in Job 1:2. From this statement we learn that this patriarch had שִׁבְעָה seven sons. From these examples we can see that the inherent meaning of this word is seven without any intimation as to the objects thus designated.

Another passage that will throw further light upon this investigation is Leviticus 23:15,16.

15 "And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete: even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meal-offering unto the Lord."

The Hebrew expression in verse 15 is שֶׁבַע שַׁבָּתוֹת "seven sabbaths." The initial date of this period is "the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering." According to verse 16 "the seven sabbaths" constitute a period of "fifty days." The context shows that days are under consideration. But the idea of days is not inherent in שָׁבַע seven.

Before closing the investigation on this point I wish to notice another example of the usage of this word.

"And thou shalt number seven sabbaths of years unto thee, seven times seven years; and there shall be unto thee the days of seven sabbaths of years, even forty and nine years" (Lev. 25:8).

Let the reader note the expression, "seven sabbaths of years." From the context it is evident that the writer is talking about the year of jubilee. Since he had years in mind, he used the word years in connection with his numbering them. Let us, therefore, keep in mind that the idea of year is not expressed by the word week, namely, seven.

From these examples we see that the word week occurring in Gabriel's message simply means seven. Since it is put in the plural form, it should properly be rendered sevens. Because week in English connotes seven days, great confusion has resulted from the translators' use of it to render the word that primarily means sevens. Much misunderstanding would have been avoided had they rendered it literally seventy sevens. A parallel case in English corresponding to the use of the Hebrew word seven is the term dozen. Should I in conversation with another exclaim, "I see a dozen," only one idea would be conveyed to his mind by the word dozen, i.e., 12. If, on the other hand, I should be speaking of birds and state that I had counted a dozen, my friend would understand that I had seen 12 birds. Again, if the conversation were about children, and I made the observation that I had counted a dozen, he would naturally understand that I had counted 12 children. Frequently we use the words score and gross as synonyms for the numbers 20 and 144. These examples will suffice to illustrate the use of week in this passage.

The context alone is to decide what is indicated by this word. From the connection we learn what is the topic of conversation. Hence when it occurs, we know that it indicates the number of the objects constituting the subject of discussion.

In section one I discussed the point of Daniel's misunderstanding the prophecy of Jeremiah, which he had been reading. In that examination I called attention to the fact that the description of the restoration at the conclusion of the Babylonian captivity blended imperceptibly into the prophecy concerning the final regathering of Israel at the end time. I emphasized the fact that, unless one is very careful in noticing the significance of every word, he will see but one restoration described in Jeremiah 29:10-14, whereas the passage unmistakably foretells two which we now know are separated by centuries. A further fact which I pointed out was that this prediction is followed in chapters 30-33 by the promise of a new covenant which the Lord will make with the house of Judah and Israel. When this new covenant is put into effect, the entire house of Israel will be given a new heart and spirit, and sin in every form will be unknown among the Chosen People. In reading this prediction Daniel, like many today, failed to see the two regatherings of the tribes of Israel and the intervening period, and arrived at the conclusion that the entire prediction would be fulfilled at the close of the seventy years of Babylonian exile. Hence he confidently expected the materialization of those wonderful prophecies within the next 2 years. That he received such an idea from the reading of the passage is evident from the message brought to him by Gabriel. His misunderstanding is reflected in the angel's statement (vs. 24). Daniel's heart was thrilled with the anticipation of the fulfillment of these glorious hopes in the immediate future. Since he entertained those misconceptions, Gabriel came to correct his mistakes and to show him the truth concerning the entire situation.

The angel's first utterance is a play upon words. Daniel had read and had been thinking of the seventy years of the desolation of Jerusalem. Then this heavenly messenger informed him that the great kingdom age would not be ushered in at the conclusion of the "seventy years" of Jerusalem's desolations, as he had thought, but that there would be "seventy sevens" of years for the accomplishment of the glorious forecast given by Jeremiah. To bring clearly before our minds the psychology involved in the entire affair, may I use this simple little illustration? Frequently a child takes very lightly something that is of a serious nature and attempts to laugh the matter off. By way of warning the parent firmly yet gently says, "Soon you will be laughing on the other side of your mouth." All recognize that this method of speech is a play upon words. The parent simply speaks of what the child will be doing in terms of his present attitude and conduct. We constantly use this mode of expression. The time element of Gabriel's message, as far as possible, is expressed in terms of Daniel's thought. Speaking in a figure, we would say that the angel's language is an echo of the prophet's thinking. In order to make the idea so very clear that no one may misunderstand, I will paraphrase and supply the implied elements of the revelation brought to the prophet.

Daniel, you have been thinking that the final restoration will be accomplished and the full covenant blessings will be realized at the close of these seventy years of exile in Babylon. On this point you are mistaken. You are not now on the eve of the fulfillment of this wonderful prediction. Instead of its being brought to pass at this time, I am sent to inform you that there is decreed upon your people and the Holy City a period of "seventy sevens" of years before they can be realized. At the conclusion of this period of 490 years, the nation of Israel will be reconciled and will be reinstated into the divine favor and will enter into the enjoyment of all the covenant blessings."

We have already learned that week simply connotes the number seven; therefore, the "seventy sevens" mentioned by the angel are 490 years. This interpretation is evident to one when he remembers that Daniel had read of years and had been thinking in those terms (vss. 1,2). In view of the drift of the thought, the message can have no other significance. This revelation brought by Gabriel was evidently given to correct the prophet's misapprehension concerning Jeremiah's language.

Having ascertained the meaning of the "seventy sevens," we are now prepared to advance in our investigation concerning the message relative to this era of righteousness mentioned by Gabriel.

III. THE ESTABLISHMENT OF THE KINGDOM OF GOD UPON EARTH