Verses 24-27 are written in a kind of rhythmic prose and are set off as poetry by New Jerusalem Bible and New American Bible. But this is not recommended to translators unless poetry is the normal form for this kind of discourse.
Seventy weeks of years: literally “seventy sevens” or “seventy weeks.” Verse 2, quoting Jeremiah, speaks of “seventy years.” When Gabriel speaks of Seventy weeks, he is clearly not suggesting periods of seven days, but seven years per week, or 490 years. This must somehow be expressed in the translation, since the modern reader will certainly not understand a literal rendering. Some see in the wording of Good News Translation a change in the focus of the original and suggest that it would be better to say “a period of seventy times seven years” as in Bible en français courant. This would show more clearly the relationship to the prophecy of Jeremiah.
Are decreed: the verb used here does not occur elsewhere in the Old Testament, but it does appear in other Jewish literature, and the meaning is clearly “to decide” or “resolve.” The passive form may be rendered actively with God as subject. It is God who has decreed or decided the time period in question. Note Good News Translation “the length of time God has set.”
Your people and your holy city: the possessive pronoun your appears to refer to Daniel in this context. While it seems proper to say your people, it seems odd to say your holy city, although some commentators indicate that this shows the extent to which Daniel, as representative of the people of Israel, was revered by the supposed author or editors. Some have suggested the following model translation: “the people to whom you belong and the holy city where you live.” But this would be a contradiction, since Daniel was living in Babylon, and holy city refers to Jerusalem. It may be best to omit the possessive pronoun in the second case and translate simply “the holy city” as in Bible en français courant and Die Bibel im heutigen Deutsch.
Finish the transgression: the traditional written text has “to seal the transgressions” (New Jerusalem Bible “placing a seal on sin”). But another tradition indicated in the margin of the manuscripts by ancient Jewish scholars proposes a different reading. This tradition is what Revised Standard Version and most other English versions follow. It appears that at some point a scribe may have introduced an error. However, it is possible that the verb “seal” was used in the sense of “putting an end to” sin. Since the two Jewish textual traditions can have virtually the same meaning, the translator should not be unduly concerned about the problem. What is important is to avoid a literal rendering of the verb “to seal” that will very likely mislead the reader. But it may also be important in some language to avoid the impression that the people are being given permission to keep on sinning until they have finished the action. The idea is to put a stop to sin immediately.
To put an end to sin: this has essentially the same meaning as the statement before it (to finish the transgression) and the one that follows (to atone for iniquity). Just as words and expressions for sin were piled up in verse 5, here there is a piling up of phrases involving the elimination of sin. The cumulative effect is important.
To atone for iniquity: literally “to eliminate sin.” The verb used here is frequent in Leviticus (see, for example, Lev 4.20; 14.18-21). It evokes the idea of the ritual by which the priest atones for and “covers” sin. That is, he eliminates it by means of pardon. It is not a question of “expiation” in the sense of the guilty party being punished in order to be considered acquitted of his wrongdoing.
To bring in everlasting righteousness: or “to establish eternal justice.” It will be suitable in many languages to make the real subject explicit by saying something like “that God will set up eternal justice.”
To seal: if this means “to seal up” or “to hide away” as in 8.26, then it will be very difficult to make sense of this verse. The other two elements given here are positive and in the nature of fulfillment. There are two different textual traditions at this point, one meaning “seal” and the other meaning “fulfill” or “put an end to.” The latter is followed by Bible en français courant, but most English versions follow the meaning “seal,” which may be understood in the sense of “ratify.” This is the verb found in Revised English Bible, New American Bible, Moffatt, and New Jerusalem Bible. An American Translation and Anchor Bible use the verb “confirm,” which gives essentially the same idea.
Both vision and prophet: while the second of these nouns is literally prophet, the context seems to require that it be taken to mean “prophecy”—the prophet’s message—and it should be so translated.
A most holy place: literally “a holy of holies.” This may refer to the altar, to the Temple in general, or to the high priest (“the most holy place,” or “the most holy thing,” or “the most holy person”). Although some scholars understand 1 Chr 23.13 to refer to Aaron, the High Priest, as “the most holy one,” this is not generally accepted and should not trouble the translator here. Most versions that make the meaning of this verse clearer have “the Most Holy Place” (New English Bible) or “the holy Temple” (Good News Translation). Here Gabriel is probably referring to the ceremony of reconsecration of the Jerusalem sanctuary after the place had been profaned by Antiochus Epiphanes (see 8.14). But intentional ambiguity cannot be ruled out. The reestablishment of the priesthood would coincide with the restoration of the altar and the Temple. Perhaps the writer had all three in mind. But if the translator must choose, then it is probably better to speak of the Temple.
Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .