Seventy Weeks of Years (2)

"And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined."

"And after"
OT:310
'achar (akh-ar'); from OT:309; properly, the hind part; generally used as an adverb or conjunction, after (in various senses):
KJV - after (that, -ward), again, at, away from, back (from, -side), behind, beside, by, follow (after, -ing), forasmuch, from, hereafter, hinder end, out (over) live, persecute, posterity, pursuing, remnant, seeing, since, thence [-forth], when, with.
OT:309
'achar (aw-khar'); a primitive root; to loiter (i.e. be behind); by implication to procrastinate:
KJV - continue, defer, delay, hinder, be late (slack), stay (there), tarry (longer).
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"weeks"
OT:7620
shabuwa` (shaw-boo'-ah); or shabua` (shaw-boo'-ah); also (feminine) shebu` ah (sheb-oo-aw'); properly, passive participle of OT:7650 as a denominative of OT:7651; literal, sevened, i.e. a week (specifically, of years):
KJV - seven, week.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"threescore and two" .... written again

"shall be cut off"
OT:3772
karath (kaw-rath'); a primitive root; to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant (i.e. make an alliance or bargain, originally by cutting flesh and passing between the pieces):
KJV - be chewed, be con- [feder-] ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league ([covenant]), lose, perish, utterly, want.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"Messiah"
OT:4899
mashiyach (maw-shee'-akh); from OT:4886; anointed; usually a consecrated person (as a king, priest, or saint); specifically, the Messiah:
KJV - anointed, Messiah.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"but not"
OT:369
'ayin (ah'-yin); as if from a primitive root meaning to be nothing or not exist; a non-entity; generally used as a negative particle:
KJV - else, except, fail, [father-] less, be gone, in [-curable], neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un (-searchable), well-nigh, without. Compare OT:370.
OT:370
'aiyn (ah-yin'); probably identical with OT:369 in the sense of query (compare OT:336); KJV - where? (only in connection with prepositional prefix, whence):
KJV - whence, where.
OT:336
'iy (ee); probably identical with OT:335 (through the idea of a query); not:
KJV - island (Job 22:30).
OT:335
'ay (ah'ee); perhaps from OT:370; where? hence how?:
KJV - how, what, whence, where, whether, which (way)
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"for himself"
OT:3807 a
le- (le); a prefixed (inseparable) preposition; sometimes it appears with the definite article (la-, le-). It means: (1) to, toward; (2) at, in; (3) till, until; (4) in order to, for the purpose of; (5) for, belonging to, with respect to, in regard to, according to. It is frequently found combined with lahen (therefore), laken (so, thus, therefore), lamah (why?). When it is joined with substantives and or adjectives, it sometimes can be translated as an adverb, e. g. lesheqer (falsely), letsedeq (fairly). Sometimes it is equivalent to the direct object marker (see OT:853). It can be combined with a wide variety of pronominal suffixes.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

----

"and the city"
OT:5892
`iyr (eer); or (in the plural) `ar (awr); or `ayar (Judg 10:4) (aw-yar'); from OT:5782 a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post):
KJV - Ai [from margin], city, court [from margin], town.
OT:5782
`uwr (oor); a primitive root [rather identical with OT:5783 through the idea of opening the eyes]; to wake (literally or figuratively):
KJV - (awake (-n, up), lift up (self), master, raise (up), stir up (self).
OT:5783
`uwr (oor); a primitive root; to (be) bare:
KJV - be made naked.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"and the sanctuary"
OT:6944
qodesh (ko'-desh); from OT:6942; a sacred place or thing; rarely abstract, sanctity:
KJV - consecrated (thing), dedicated (thing), hallowed (thing), holiness, (X most) holy (X day, portion, thing), saint, sanctuary.
OT:6942
qadash (kaw-dash'); a primitive root; to be (causatively, make, pronounce or observe as) clean (ceremonially or morally):
KJV - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied oneself,), wholly.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"shall destroy"
OT:7843
shachath (shaw-khath'); a primitive root; to decay, i.e. (causatively) ruin (literally or figuratively):
KJV - batter, cast off, corrupt (-er, thing), destroy (-er, -uction), lose, mar, perish, spill, spoiler, utterly, waste (-r).
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the people of the prince that shall come" speaks of certain people. This will be expanded upon later in this study.

"the people of "
OT:5971
`am (am); from OT:6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:
KJV - folk, men, nation, people.
OT:6004
`amam (aw-mam'); a primitive root; to associate; by implication, to overshadow (by huddling together):
KJV - become dim, hide.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the prince" (lower case )
OT:5057
nagiyd (naw-gheed'); or nagid (naw-gheed'); from OT:5046; a commander (as occupying the front), civil, military or religious; generally (abstractly, plural), honorable themes:
KJV - captain, chief, excellent thing, (chief) governor, leader, noble, prince, (chief) ruler.
OT:5046
nagad (naw-gad'); a primitive root; properly, to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise:
KJV - bewray, certainly, certify, declare (-ing), denounce, expound, fully, messenger, plainly, profess, rehearse, report, shew (forth), speak, surely, tell, utter.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"that shall come"
OT:935
bow' (bo); a primitive root; to go or come (in a wide variety of applications):
KJV - abide, apply, attain, be, befall, besiege, bring (forth, in, into, to pass), call, carry, certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, indeed, [in-] vade, lead, lift [up], mention, pull in, put, resort, run (down), send, set, (well) stricken [in age], surely, take (in), way.
buwb. See OT:892, OT:5014.
OT:892
babah (baw-baw'); feminine active participle of an unused root meaning to hollow out; something hollowed (as a gate), i.e. pupil of the eye:
KJV - apple [of the eye].
OT:5014
nabab (naw-bab'); a primitive root; to pierce; to be hollow, or (figuratively) foolish:
KJV - hollow, vain.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"and the end thereof "
OT:7093
qets (kates); contracted from OT:7112: an extremity; adverbially (with prepositional prefix) after:
KJV - after, (utmost) border, end, [in-] finite, process.
qots. See OT:6975.
OT:7112
qatsats (kaw-tsats'); a primitive root; to chop off (literally or figuratively):
KJV - cut (asunder, in pieces, in sunder, off), utmost.
OT:6975
qowts (kotse); or qots (kotse); from OT:6972 (in the sense of pricking); a thorn:
KJV - thorn.
OT:6972
quwts (koots); a primitive root; to clip off; used only as denominative from OT:7019; to spend the harvest season:
KJV - summer.
OT:7019
qayits (kah'-yits); from OT:6972; harvest (as the crop), whether the product (grain or fruit) or the (dry) season:
KJV - summer (fruit, house).
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"shall be" (not written originally...added by man )

"with a flood"
OT:7858
sheteph (sheh'-tef); or sheteph (shay'-tef); from OT:7857; a deluge (literally or figuratively):
KJV - flood, outrageous, overflowing.
OT:7857
shataph (shaw-taf'); a primitive root; to gush; by implication, to inundate, cleanse; by analogy, to gallop, conquer:
KJV - drown, (over-) flow (-whelm, rinse, run, rush, (throughly) wash (away).
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"and unto"
OT:5704
`ad (ad); properly, the same as OT:5703 (used as a preposition, adverb or conjunction; especially with a preposition); as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with):
KJV - against, and, as, at, before, by (that), even (to), for (-asmuch as), [hither-] to, how long, into, as long (much) as, (so) that, till, toward, until, when, while, (+as) yet.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the end" (see #7093 above)

"the war"
OT:4421
milchamah (mil-khaw-maw'); from OT:3898 (in the sense of fighting); a battle (i.e. the engagement); generally, war (i.e. warfare):
KJV - battle, fight (-ing), war ([-rior]).
OT:3898
lacham (law-kham'); a primitive root; to feed on; figuratively, to consume; by implication, to battle (as destruction):
KJV - devour, eat, ever, fight (-ing), overcome, prevail, (make) war (-ring).
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"are determined"
charats (khaw-rats'); a primitive root; properly, to point sharply, i.e. (literally) to wound; figuratively, to be alert, to decide:
KJV - bestirself, decide, decree, determine, maim, move.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"desolations"
OT:8074
shamem (shaw-mame'); a primitive root; to stun (or intransitively, grow numb), i.e. devastate or (figuratively) stupefy (both usually in a passive sense):
KJV - make amazed, be astonied, (be an) astonish (-ment), (be, bring into, unto, lay, lie, make) desolate (-ion, places), be destitute, destroy (self), (lay, lie, make) waste, wonder.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

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"And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate."

"And he shall confirm"
OT:1396
gabar (gaw-bar'); a primitive root; to be strong; by implication, to prevail, act insolently:
KJV - exceed, confirm, be great, be mighty, prevail, put to more [strength], strengthen, be stronger, be valiant.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the covenant"
OT:1285
beriyth (ber-eeth'); from OT:1262 (in the sense of cutting [like OT:1254]); a compact (because made by passing between pieces of flesh): -confederacy, [con-] feder [-ate], covenant, league.
OT:1262
barah (baw-raw'); a primitive root; to select; also (as denominative from OT:1250) to feed; also (as equivalent to OT:1305) to render clear (Eccl 3:18):
KJV - choose, (cause to) eat, manifest, (give) meat.
OT:1250
bar (bawr); or bar (bar); from OT:1305 (in the sense of winnowing); grain of any kind (even while standing in the field); by extens. the open country:
KJV - corn, wheat.
OT:1305
barar (baw-rar'); a primitive root; to clarify (i.e. brighten), examine, select:
KJV - make bright, choice, chosen, cleanse (be clean), clearly, polished, (shewself) pure (-ify), purge (out).
OT:1254
bara' (baw-raw'); a primitive root; (absolutely) to create; (qualified) to cut down (a wood), select, feed (as formative processes): -choose, create (creator), cut down, dispatch, do, make (fat).
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"with many"
OT:7227
rab (rab); by contracted from OT:7231; abundant (in quantity, size, age, number, rank, quality):
KJV - (in) abound (-undance, -ant, -antly), captain, elder, enough, exceedingly, full, great (-ly, man, one), increase, long (enough, [time]), (do, have) many (-ifold, things, a time), ([ship-]) master, mighty, more, (too, very) much, multiply (-tude), officer, often [-times], plenteous, populous, prince, process [of time], suffice (-lent).
OT:7231
rabab (raw-bab'); a primitive root; properly, to cast together [compare OT:7241], i.e. increase, especially in number; also (as denominative from OT:7233) to multiply by the myriad:
KJV - increase, be many (-ifold), be more, multiply, ten thousands.
OT:7241
rabiyb (raw-beeb'); from OT:7231; a rain (as an accumulation of drops):
KJV - shower.
OT:7233
rebabah (reb-aw-baw'); from OT:7231; abundance (in number), i.e. (specifically) a myriad (whether definite or indefinite):
KJV - many, million, multiply, ten thousand.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"week"
OT:7620
shabuwa` (shaw-boo'-ah); or shabua` (shaw-boo'-ah); also (feminine) shebu` ah (sheb-oo-aw'); properly, passive participle of OT:7650 as a denominative of OT:7651; literal, sevened, i.e. a week (specifically, of years):
KJV - seven, week.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"for"... (not written, added by man)

"one"
OT:259
'echad (ekh-awd'); a numeral from OT:258; properly, united, i.e. one; or (as an ordinal) first:
KJV - a, alike, alone, altogether, and, any (-thing), apiece, a certain, [daily-], each (one), eleven, every, few, first, highway, a man, once, one, only, other, some, together,
OT:258
'achad (aw-khad'); perhaps a primitive root; to unify, i.e. (figuratively) collect (one's thoughts):
KJV - go one way or other.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"and in the midst of "
OT:2677
chetsiy (khay-tsee'); from OT:2673; the half or middle:
KJV - half, middle, mid [-night], midst, part, two parts.
OT:2673
chatsah (khaw-tsaw'); a primitive root [compare OT:2086]); to cut or split in two; to halve:
KJV - divide, live out half, reach to the midst, participle
OT:2086
zed (zade'); from OT:2102; arrogant:
KJV - presumptuous, proud.
OT:2102
zuwd (zood); or (by permutation) ziyd (zeed); a primitive root; to seethe; figuratively, to be insolent:
KJV - be proud, deal proudly, presume, (come) presumptuously, sod.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the week" ... same as #7620 written above.

"he shall cause to cease"
OT:7673
shabath (shaw-bath'); a primitive root; to repose, i.e. desist from exertion; used in many implied relations (causative, figurative or specific):
KJV - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the sacrifice"
OT:2077
zebach (zeh'-bakh); from OT:2076; properly, a slaughter, i.e. the flesh of an animal; by implication, a sacrifice (the victim or the act):
KJV - offer (-ing), sacrifice.
OT:2076
zabach (zaw-bakh'); a primitive root; to slaughter an animal (usually in sacrifice):
KJV - kill, offer, (do) sacrifice, slay.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"and the oblation"
OT:4503
minchah (min-khaw'); from an unused root meaning to apportion, i.e. bestow; a donation; euphemistically, tribute; specifically a sacrificial offering (usually bloodless and voluntary):
KJV - gift, oblation, (meat) offering, present, sacrifice.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"and for"
OT:5921
`al (al); properly, the same as OT:5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications (as follow):
KJV - above, according to (-ly), after, (as) against, among, and, as, at, because of, beside (the rest of), between, beyond the time, both and, by (reason of), had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through (-out), to, touching, with.
OT:5920
`al (al); from OT:5927; properly, the top; specifically, the highest (i.e. God); also (adverb) aloft, to Jehovah:
KJV - above, high, Most High.
OT:5927
`alah (aw-law'); a primitive root; to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative (as follow):
KJV - arise (up), (cause to) ascend up, at once, break [the day] (up), bring (up), (cause to) burn, carry up, cast up, shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, [make] up, mention, mount up, offer, make to pay, perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the overspreading of "
OT:3671
kanaph (kaw-nawf'); from OT:3670; an edge or extremity; specifically (of a bird or army) a wing, (of a garment or bed-clothing) a flap, (of the earth) a quarter, (of a building) a pinnacle:
KJV - bird, border, corner, end, feather [-ed], flying, (one an-) other, overspreading, quarters, skirt, sort, uttermost part, wing ([-ed]).
OT:3670
kanaph (kaw-naf'); a primitive root; properly, to project laterally, i.e. probably (reflexive) to withdraw:
KJV - be removed.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"abominations"
OT:8251
shiqquwts (shik-koots'); or shiqquts (shik-koots'); from OT:8262; disgusting, i.e. filthy; especially idolatrous or (concretely) an idol:
KJV - abominable filth (idol, -ation), detestable (thing).
OT:8262
shaqats (shaw-kats'); a primitive root; to be filthy, i.e. (intensively) to loathe, pollute:
KJV - abhor, make abominable, have in abomination, detest, utterly.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"he shall make it desolate"
OT:8074
shamem (shaw-mame'); a primitive root; to stun (or intransitively, grow numb), i.e. devastate or (figuratively) stupefy (both usually in a passive sense):
KJV - make amazed, be astonied, (be an) astonish (-ment), (be, bring into, unto, lay, lie, make) desolate (-ion, places), be destitute, destroy (self), (lay, lie, make) waste, wonder.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"even until"
OT:5704
`ad (ad); properly, the same as OT:5703 (used as a preposition, adverb or conjunction; especially with a preposition); as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with):
KJV - against, and, as, at, before, by (that), even (to), for (-asmuch as), [hither-] to, how long, into, as long (much) as, (so) that, till, toward, until, when, while, (+as) yet.
OT:5703
`ad (ad);
from OT:5710; properly, a (peremptory) terminus, i.e. (by implication) duration, in the sense of advance or perpetuity (substantially as a noun, either with or without a preposition):
KJV - eternity, ever (-lasting, -more), old, perpetually, world without end.
OT:5710
`adah (aw-daw'); a primitive root; to advance, i.e. pass on or continue; causatively, to remove; specifically, to bedeck (i.e. bring an ornament upon):
KJV - adorn, deck (self), pass by, take away.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the consummation"
OT:3617
kalah (kaw-law'); from OT:3615; a completion; adverb, completely; also destruction:
KJV - altogether, (be, utterly) consume (-d), consummation (-ption), was determined, (full, utter) end, riddance.
OT:3615
kalah (kaw-law'); a primitive root; to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume): -accomplish, cease, consume (away), determine, destroy (utterly), be (when ... were) done, (be an) end (of), expire, (cause to) fail, faint, finish, fulfil, fully, have, leave (off), long, bring to pass, wholly reap, make clean riddance, spend, quite take away, waste.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"and that determined"
OT:2782
charats (khaw-rats'); a primitive root; properly, to point sharply, i.e. (literally) to wound; figuratively, to be alert, to decide:
KJV - bestirself, decide, decree, determine, maim, move.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"shall be poured"
OT:5413
nathak (naw-thak'); a primitive root; to flow forth (literally or figuratively); by implication, to liquify:
KJV - drop, gather (together), melt, pour (forth, out).
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"upon"
OT:5921
`al (al); properly, the same as OT:5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications (as follow):
KJV - above, according to (-ly), after, (as) against, among, and, as, at, because of, beside (the rest of), between, beyond the time, both and, by (reason of), had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through (-out), to, touching, with.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators, Inc.)

"the desolate"
OT:8074
shamem (shaw-mame'); a primitive root; to stun (or intransitively, grow numb), i.e. devastate or (figuratively) stupefy (both usually in a passive sense):
KJV - make amazed, be astonied, (be an) astonish (-ment), (be, bring into, unto, lay, lie, make) desolate (-ion, places), be destitute, destroy (self), (lay, lie, make) waste, wonder.
(Biblesoft's New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright (c) 1994, Biblesoft and International Bible Translators

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Dan 9
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. KJV
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Let us read Daniel 9:24-27 from the Interlinear Transliterated Bible.

Dan 9:24
weeks Seventy are determined upon thy people and upon city, thy holy to finish the transgression, and to make an end of sins,    and to make reconciliation for iniquity, and to bring in righteousness, everlasting and to seal up the vision and prophecy, and to anoint the most Holy.

Dan 9:25
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem   unto the Messiah the Prince weeks, shall be seven and weeks:   threescore and two   again,   shall be built   the street and the wall, even in troublous times.


Dan 9:26
And after weeks   threescore and two   shall be cut off, Messiah    but not for himself: and the city and the sanctuary; shall destroy the people of the prince that shall come
and the end thereof shall be with a flood, and unto the end of the war   are determined.

Dan 9:27
And he shall confirm the covenant with many week: one and in the midst of the week he shall cause to cease,   the sacrifice and the oblation and for the overspreading of abominations he shall make it desolate, even until   the consummation, and that determined shall be poured upon the desolate.

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Now that we have all the basic definitions covered, let us rightly divide that which was to be conveyed unto us.

"Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy."

"Seventy weeks are determined upon thy people and upon thy holy city"

This is to say, YHVH made a decree which was against Israel (the 12 tribes...where ever they are scattered) and against the holy city, Jerusalem.
Why did HE make this decree?
It is because HIS children (which are now scattered all over the world) and HIS most beloved holy city (in this earthly dimension), Jerusalem, have gone so astray, that HE is forced to bring about certain events and things.

What are these certain events and things?

"to finish the transgression" ... To put a stop to the national, moral or religious insurrection of HIS children (where ever they are scattered) and within HIS holy city.

"to make an end of sins" ... To put a stop to anything which is not of YHVH, including offences of any and all kinds, occasional and/or habitual sinfulness.

Please consider the fact that "earthly flesh" can not be perfected (for it is perishable... of "sin"), therefore, this "end" must then refer to the time when there is no longer any earthly flesh.

"to make reconciliation for iniquity" ... To atone for all sins, evilness, and perversiveness.
CHRIST provided the means by which we can be forgiven. Therefore, CHRIST, The SAVIOR, must be taught to all before this can be completed.

Rom 8:1-9:1
8:1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
6 For to be carnally minded is death; but to be spiritually minded is life and peace.
7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
8 So then they that are in the flesh cannot please God.
9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
14 For as many as are led by the Spirit of God, they are the sons of God.
15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
16 The Spirit itself beareth witness with our spirit, that we are the children of God:
17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
22 For we know that the whole creation groaneth and travaileth in pain together until now.
23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
25 But if we hope for that we see not, then do we with patience wait for it.
26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who can be against us?
32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
37 Nay, in all these things we are more than conquerors through him that loved us.
38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. KJV

"to bring in everlasting righteousness" ... To bring about and separate out those who are and that which shall be of CHRIST (YHVH) forever, from those and that which have not yet overcome or are to perish.

"to seal up the vision and prophecy" ... To bring about the revealing and conclusion of all things which must occur during this earthly flesh age/dimension.
With the prophecy brought forward, then YHVH'S chosen servants shall prophesy (to the whole world before the end of this earthly flesh dispensation is concluded).

Mark 13:10 And the gospel must first be published among all nations. KJV

"to anoint the most Holy" ... To consecrate or induct, into the Body of CHRIST, all and everything whom YHVH will choose.
This also has reference to the 2nd Baptism, the Baptism of YHVH'S HOLY SPIRIT.
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JERUSALEM
[jeh ROO sah lem] (possession of peace) - sacred city and well-known capital of Palestine during Bible times.
The earliest known name for Jerusalem was Urushalem. Salem, of which Melchizedek was king (Gen 14:18), was a natural abbreviation for Jerusalem and probably referred to the city. Thus, Jerusalem appears in the Bible as early as the time of Abraham, although the city had probably been inhabited for centuries before that time.

The city of Jerusalem is mentioned directly in the Bible for the first time during the struggle of Joshua and the Israelites to take the land of Canaan (Josh 10:1-4). Their efforts to take the city were unsuccessful, although the areas surrounding the city were taken and the land was given to the tribe of Judah. Still remaining in the fortress of the city itself were the Jebusites. Thus, the city was called Jebus.

Jerusalem under David.
After the death of Saul, the first king of the United Kingdom of the Hebrew people, David was named the new king of Israel. One of his first efforts was to unite the tribes of the north and south by capturing Jerusalem from the Jebusites, making the city the political and religious capital of the Kingdom (1 Chron 11:4-9). It was David who gave the city the name of Jerusalem. Because it was captured during his reign, Jerusalem also came to be known as the "City of David." The city is often referred to by this title in the Bible.

David built a palace in the section of Jerusalem that served previously as the Jebusite stronghold. This section, situated in the highest section of the city, frequently is referred to as Mount Zion. The location was probably selected because it was easily defended from invaders.

Jerusalem has little to recommend it as a capital city, when compared to other major cities of the ancient world. It was an inland city not situated near a seaport. Moreover, it was not near the major trade routes used during that time. Why, then, did David select Jerusalem as the capital of his nation? The reasons are twofold.

First, Jerusalem was centrally located between the northern and southern tribes. Thus, it was geographically convenient for the nation. The central location of the capital city tended to unite the people into one kingdom.

Second, the topography of the city made it easy to defend. Jerusalem was situated on a hill. The eastern and western sides of the city consisted of valleys that made invasion by opposing forces difficult. The southern portion consisted of ravines that made an attack from this position unwise. The best point from which to attack Jerusalem was the north, which had the highest elevation of any portion of the city. It was from this position that attacks on the city were made in the years following the establishment of Jerusalem as the capital.

David also made Jerusalem the religious capital of the nation. He moved the ARK OF THE COVENANT, which had been kept at Kirjath-jearim (Josh 15:9) to Jerusalem. Then David proceeded to build a TABERNACLE, in which the ark was placed. One of his desires was to build a temple in the capital city, but he was prevented from completing this task. The prophet Nathan instructed him that God did not want him to build the temple because his hands had been involved in so much bloodshed (1 Chron 17). David did make preparation for the building of the temple, however, leaving the actual building task to Solomon, his son and successor.

During the reign of David, Jerusalem was firmly established politically and religiously as the capital city of the Hebrew nations. The selection of this site resulted in the unification of the nation as David had hoped. But the selection of Jerusalem as the capital was more than a choice by a human king. Divine providence was also involved. Jerusalem was referred to as "the place which the Lord your God shall choose out of all your tribes to put his name there" (Deut 12:5,11,14,18,21).

Jerusalem Under Solomon.
The glory of Jerusalem, begun under David, reached its greatest heights under Solomon. Solomon proceeded to construct the Temple about which David had dreamed (2 Chron 3; 4). He also extended the borders of the city to new limits. Because surrounding nations were engaged in internal strife, Jerusalem was spared from invasions from opposing forces during Solomon's administration.

After completing the Temple, Solomon built the palace complex, a series of five structures.
These other buildings were the "house of the Forest of Lebanon," an assembly hall and a storage place for arms; an anteroom for the throne, where distinguished guests were received; the throne room, an ornately carved enclosure that contained the throne, which was made of carved ivory inlaid with gold; the king's palace, which was very large so as to hold the king's family; and the residence for Solomon's Egyptian wives, which adjoined the king's palace.
Solomon also planted vineyards, orchards, and gardens that contained all types of trees and shrubs. These were watered by streams and pools that flowed through the complex. Unfortunately, this splendor came to an end with the death of Solomon about 922 BC The division of the Hebrew kingdom into two separate nations after Solomon's reign resulted in the relapse of Jerusalem to the status of a minor city.

Jerusalem Under Siege.
After the death of Solomon, the division that occurred in the kingdom resulted in the ten northern tribes establishing their own capital, first at Shechem and later at Samaria. The southern tribes, consisting of Judah and Benjamin, retained Jerusalem as the capital. Although separated politically from Jerusalem, the northern tribes continued their allegiance to the "holy city" by occasionally coming there for worship.

In 722 BC, the northern tribes were conquered by the Assyrians. Many of the citizens of the northern kingdom of Israel were deported to the Assyrian nation, never to return to the "promised land." But the Southern Kingdom, with Jerusalem as its capital, continued to exist as an independent nation. Although occasionally threatened and plundered by surrounding nations, Jerusalem remained intact until 587 BC At that time, Nebuchadnezzar, king of Babylon, ravaged the city and carried the inhabitants into captivity. During the siege of the city, Jerusalem's beautiful Temple was destroyed and the walls around the city were torn down. While a few inhabitants remained in the city, the glory of Jerusalem was gone.
The memory of Jerusalem among the Jewish people, however, would not die. They continued to grieve and to remember the City of David with affection. Ps 137 is a good example of their expression of grief: "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord's song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy."

The Restoration.
For more than half a century the Hebrews remained captives in Babylon, and their beloved Jerusalem lay in ruins. But this changed when Cyrus, king of Persia, defeated the Babylonians. He allowed the Jewish captives to return to Jerusalem to restore the city. Zerubbabel was the leader of a group that left Babylon in 537 BC to return to Jerusalem to rebuild the Temple. After a period of about 20 years, the Temple was restored, although it was not as lavish as Solomon's original Temple had been.

Under the leadership of NEHEMIAH, a second group of Jewish exiles returned to the holy city to restore the wall around the city. Through a masterful strategy of organization and determination, the wall was restored in 52 days (Neh 6:15).
During the succeeding years of domination by the Persian Empire, Jerusalem apparently enjoyed peace and prosperity. The inhabitants were pleased with their status under Persian rule. When ALEXANDER the Great conquered Persia, the Jews were reluctant to pledge loyalty to the Greek ruler, preferring instead to remain under Persian rule. Only by tactful concessions of religious privileges was Alexander able to win the loyalty of the Jews.

Jerusalem During the Period Between the Testaments.
The years that followed the death of Alexander brought many contending armies into conflict in the territory that surrounded Jerusalem. But the greatest threat to the Jews was the onslaught of Greek or Hellenistic culture, which threatened to erode the Jewish way of life. When the Jews resisted Greek cultural influence, the Greek leader ANTIOCHUS IV Epiphanes attacked the city and destroyed the Temple. Many of the inhabitants fled the city, taking refuge in the surrounding hills.

Led by JUDAS MACCABAEUS, these inhabitants later recaptured Jerusalem and restored the Temple. The successors to Judas Maccabeus were able to gain independence and to set up Jerusalem as the capital of a newly independent Judea-a position the city had not enjoyed since its defeat by the Babylonians about three centuries before. This situation prevailed until the Roman Empire conquered Judea and reduced Jerusalem to a city-state under Roman domination. This was the situation that prevailed during New Testament times.

Jerusalem in the New Testament.
The wise men who sought Jesus after His birth came to Jerusalem because this was considered the city of the king (Matt 2:1-2). Although Jesus was born in Bethlehem, Jerusalem played a significant role in His life and ministry. It was to Jerusalem that He went when He was 12 years old. Here He amazed the Temple leaders with His knowledge and wisdom (Luke 2:47). In Jerusalem He cleansed the Temple, chasing away the moneychangers who desecrated the holy place with their selfish practices. And, finally, it was Jerusalem where He was crucified, buried, and resurrected.

The record of the New Testament church indicates that Jerusalem continued to play a significant role in the early spread of Christianity. After the martyrdom of Stephen, the early believers scattered from Jerusalem to various parts of the Mediterranean world (Acts 8:1). But Jerusalem always was the place to which they returned for significant events. For example, Acts 15 records that when the early church leaders sought to reconcile their differences about the acceptance of Gentile believers, they met in Jerusalem. Thus, the city became a holy city for Christians as well as Jews.

The Jerusalem of New Testament times contained a temple that had been built years before by Herod, the Roman leader. Although the main portion of the Temple was completed in 18 months, other areas of this building were still under construction during Jesus' ministry. In fact, the Temple was not completed until A.D. 67 AD-only three years before it was finally destroyed by the Roman leader, Titus, and the Roman army.

As Jesus had prophesied in Matt 23, the city of Jerusalem was completely destroyed in A.D. 70 AD. The Temple was destroyed, and the high priesthood and the SANHEDRIN were abolished. Eventually, a Roman city was erected on the site, and Jerusalem was regarded as forbidden ground for the Jews.

Modern Jerusalem. In 1919, under a ruling by British officials in Palestine, Jerusalem regained its status as a capital city. During the following three decades, numerous Jews, whose ancestors had been barred from the city, settled in and around Jerusalem. A new city, whose population was predominantly Jewish, was constructed west of the site of the old city. Following the Arab-Israeli War of 1948-49, the new city was allotted to the Jews, while the old city remained in Moslem hands. Less than two decades later, as a result of what has become known as the Six-Day War, the old city and the surrounding countryside were captured by Israel. It has remained occupied by the descendants of the biblical Israelites until the present day.

Topography.
Unlike many other ancient cities, Jerusalem is neither a harbor city nor a city situated on trade routes. It sits about 800 meters (2,500 feet) above sea level in mountainous country about 60 kilometers (37 miles) from the Mediterranean Sea and 23 kilometers (14 miles) from the northern end of the Dead Sea. The site seems unattractive because it lacks an adequate supply of water, is surrounded by relatively infertile land, and is hemmed in by deep valleys and difficult roads.
But these disadvantages were probably the major factors that led to its establishment as a capital city. Its location made the city a fortress that could be easily defended against attack-a very important consideration in Old Testament times.

Topographically, Jerusalem was built on two triangle-shaped ridges which converge to the south. On the east lay the ravine known as the KIDRON Valley. On the west lay the deep gorge known as the Valley of HINNOM. At the southern border of the city, the two valleys converged. Only on the northern border was the city vulnerable to attack.

The lack of a water supply was solved by using a natural spring that flowed from the Kidron Valley. During the reign of Hezekiah in the Old Testament period, this spring was diverted underground so that it flowed into the city. Thus, the inhabitants of the city had water, while invading armies did not. According to 2 Chron 32:30, "Hezekiah ...stopped the upper watercourse of Gihon, and brought it straight down to the west side of the City of David." Hezekiah's new water supply helped save the city when it was attacked by the Assyrians a short time later.

Jerusalem is considered a holy city not only by Jews and Christians but also by Moslems. The Book of Revelation speaks of a "new Jerusalem" (Rev 21:2). This is not to be understood as an actual geographical location but as a heavenly city fashioned by God Himself for those who are known as His people.
(from Nelson's Illustrated Bible Dictionary, Copyright (c)1986, Thomas Nelson Publishers)

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Let us look at history along with the scriptures.

Dan 9:24-27
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. KJV

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"Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks,"

This seven weeks is referring to 49 years.
We can see the "sevening" documented in Leviticus 25:8.
"And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years."