Yesaya 63:4

63:4 For I looked forward to the day of vengeance,

and then payback time arrived. ¹ 

Daniel 9:24-27

9:24 “Seventy weeks ²  have been determined

concerning your people and your holy city

to put an end to ³  rebellion,

to bring sin ⁴  to completion, ⁵ 

to atone for iniquity,

to bring in perpetual ⁶  righteousness,

to seal up ⁷  the prophetic vision, ⁸ 

and to anoint a most holy place. ⁹ 

9:25 So know and understand:

From the issuing of the command ¹⁰  to restore and rebuild

Jerusalem ¹¹  until an anointed one, a prince arrives, ¹² 

there will be a period of seven weeks ¹³  and sixty-two weeks.

It will again be built, ¹⁴  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. ¹⁵ 

As for the city and the sanctuary,

the people of the coming prince will destroy ¹⁶  them.

But his end will come speedily ¹⁷  like a flood. ¹⁸ 

Until the end of the war that has been decreed

there will be destruction.

9:27 He will confirm a covenant with many for one week. ¹⁹ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ²⁰  of abominations will come ²¹  one who destroys,

until the decreed end is poured out on the one who destroys.”

Hosea 9:7

9:7 The time of judgment ²²  is about to arrive! ²³ 

The time of retribution ²⁴  is imminent! ²⁵ 

Let Israel know! ²⁶ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ²⁷  –

the inspired man ²⁸  is viewed as a madman ²⁹  –

because of the multitude of your sins

and your intense ³⁰  animosity.

[63:4]  ¹ tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.

[9:24]  ² 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]  ³ 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]  ⁴ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁵ 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]  ⁶ tn Or “everlasting.”

[9:24]  ⁷ 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]  ⁸ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ⁹ 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.

[9:25]  ¹⁰ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ¹² tn The word “arrives” is added in the translation for clarification.

[9:25]  ¹³ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  sn The accents in the MT indicate disjunction at this point, which would make it difficult, if not impossible, to identify the “anointed one/prince” of this verse as messianic. The reference in v. 26 to the sixty-two weeks as a unit favors the MT accentuation, not the traditional translation. If one follows the MT accentuation, one may translate “From the going forth of the message to restore and rebuild Jerusalem until an anointed one, a prince arrives, there will be a period of seven weeks. During a period of sixty-two weeks it will again be built, with plaza and moat, but in distressful times.” The present translation follows a traditional reading of the passage that deviates from the MT accentuation.

[9:25]  ¹⁴ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ¹⁸ sn Flood here is a metaphor for sudden destruction.

[9:27]  ¹⁹ tn Heb “one seven” (also later in this line).

[9:27]  ²⁰ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ²¹ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[9:7]  ²² tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ²³ tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.

[9:7]  ²⁴ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ²⁵ tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ²⁶ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ²⁷ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ²⁸ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ²⁹ tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).

[9:7]  ³⁰ tn Heb “great.”