Tag: BiblicalWorldview

Understanding Daniel’s 70 “Weeks” Prophecy (pt. 5)

Understanding Daniel’s 70 “Weeks” Prophecy (pt. 5)

We continue our look at the great prophecy of Daniel 9:24-27. Read the rest of the series.

This prophecy wraps up here, in the last bit of Daniel 9:27. It is the antichrist will make a covenant. He is the one to whom Titus Vespasianus—the conqueror and destroyed of Jerusalem in A.D. 70—pointed in Daniel 9:26 (“the people of the prince who is to come”). With whom will antichrist make this covenant and for how long? How does this prophecy end, in light of other scripture passages?

The covenant—with whom and for how long?

Gabriel tells Daniel:

And he will confirm a covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come the one who makes desolate, until a complete destruction, one that is decreed, gushes forth on the one who makes desolate (Daniel 9:27).

Who are “the many” with whom this evil ruler will make this covenant? Gabriel does not explain who the “many” are. If you believe the “he” in Daniel 9:27 is Jesus, then “the many” would be believers—members of the new covenant in Christ’s blood. But we’ve seen that this isn’t the best interpretation, so we’ll leave that aside and instead assume the antichrist makes a covenant with … someone. There are two good options:

  • Option 1: Because Gabriel told us at the beginning that this prophecy was “for your people and your holy city” (Dan 9:24), we might assume the “many” here are the people of Israel—the nation.[1]
  • Option 2: However, another option is that the “many” with whom Antichrist makes a covenant are his followers—that is, the unsaved people who desire (either because of terror or by demonic conviction) to ally themselves to antichrist in a crude imitation of Jesus’ coming kingdom.[2]

Three factors tip the scales in favor of Option 1:

  • The angel Gabriel said this prophecy was “for your people and your holy city” (Dan 9:24). This suggests the Israeli people are the focus of the prophecy.
  • The antichrist’s actions in Daniel 9:27 seem to be against the people with whom he made a covenant—they are the ones against whom he moves “in the middle of the week.” It makes little sense for the Antichrist to attack and persecute the people who are already on his side.
  • Other passages very strongly suggest there will be a period of approximately seven years during which antichrist specifically persecutes Israel (Rev 11, 13). The Book of Revelation paints these events in a dramatically figurative manner with a strong Jewish flavor (see Rev 11:1-8).

So, it seems better to understand the antichrist as making some kind of covenant with the nation of Israel. We do not know what this covenant will be about—whether it will be voluntary or coerced. The covenant may not be voluntary—the word can give the sense of the evil ruler forcing it on the basis of superior strength.[3]

Because we already learned that each “seven” = a unit of seven years, and that the first 69 “sevens” work when interpreted this way, it’s reasonable to believe this 70th “seven” is also one unit of seven years. Remember, this 70th “seven” is the last event in Gabriel’s timeline.

The scriptures often give hints of a terrible calamity during the last days, lasting for approximately seven years.

  • Revelation 11:1-13 speaks of two special, powerful witnesses for Jesus who go about Jerusalem for 1,260 days or 42 months (≈ 3.5 years), preaching and doing miracles, before a ferocious, sinister, and evil creature kills them both—the Antichrist, empowered by a “dragon” who represents Satan.
  • This antichrist/beast figure then rules in a cruel and evil manner for 42 months (≈ 3.5 years; Rev 13:1-10).
  • Combined, this is a total of ≈ seven years, which Daniel hints is characterized by (a) one half (3.5 years) of relative peace but impending danger, and then (b) 3.5 years of abject evil.

In Daniel 9:27, in the midst or middle of this covenant that lasts seven years, we learn “he will put a stop to sacrifice and grain offering.” On face value, this makes no sense—unless there is a temple (complete with a re-launched, old covenant sacrificial system) in Jerusalem at which the antichrist can put a stop to this. Many Christians in America believe it must mean this.[4] If so, there must first occur a series of events so cataclysmic that they seem implausible today:

  1. The modern state of Israel must completely change its character and become a Jewish nationalist state. This would be a big deal. Modern Israel is a very secular country.
  2. Israel must expel all Muslim structures and worshippers from the historical site of the temple in Jerusalem. This is almost too fantastic to believe—it would have to be a miracle.
  3. Israel must have sufficient military and economic resources to pull this off in the face of determined opposition—many, many, many political stars would have to align.

With God, all things are possible. God can do this if he wishes. Many Christians believe he will—this is why so many bible teachers watch Israel and Middle East politics very closely. Unfortunately, some of these teachers make absurd speculations and are poor ambassadors for their position—and for Christianity.[5] But Daniel does not necessarily mean there will be another temple operating in Jerusalem, complete with a restoration of the sacrificial system. It may only mean that worship in general is abolished and, on that interpretation, Gabriel explains this using old covenant language.[6]

Regardless—the antichrist will forcibly stop believers from worshipping the one true God.

How does the prophecy end?

The antichrist will then do two things:

  • “On the wing of abominations will come the one who makes desolate.” This probably uses the figure of an over-spreading shadow of darkness and evil (the “wing of abominations”) filling the land. This antichrist makes Jerusalem “desolate” because he has outlawed all worship of the true God—it is now an empty shell. The apostle Paul tells us the antichrist “opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God” (2 Thess 2:4).
  • Daniel continues: “… until a complete destruction, one that is decreed, gushes forth on the one who makes desolate.” This darkness will spread across the world until the antichrist is suddenly destroyed.

This tells us that antichrist will be completely destroyed, in accordance with a decision God made long ago. In Revelation 19:20, we learn that when Jesus returns: “… the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire, which burns with brimstone.”

Now, once Messiah returns (i.e., “the second coming”) and casts antichrist and the false prophet into the lake of fire and locks Satan away in the abyss (Rev 20:1-4), righteousness will reign and all the promises of Daniel 9:24 will come true. The 70 “sevens” end with Christ inaugurating his 1,000-year kingdom reign on earth.

  • Immediately after this millennium (“When the thousand years are completed …” Rev 20:7), Satan will be released from prison and lead a rebellion against Jesus’ kingdom, at which point God will vaporize this wicked host with a fireball from on high (Rev 20:7-10).
  • Some may protest that, because Satan will quickly find folks to join his rebellion at the end of Christ’s millennial reign, the everlasting righteousness (etc.) Gabriel promised in Daniel 9:24 could not arrived at the beginning of the millennial kingdom.
  • But this need not follow—Satan’s rebellion is put down so swiftly and so decisively that sin and wickedness will not reign or have any impact on the world. God smacks this last gasp rebellion down immediately.

So, we are left with antichrist destroyed. Other important passages tell us this happens when Jesus returns, and at that time “THE RIGHTEOUS WILL SHINE FORTH LIKE THE SUN in the kingdom of their Father” (Mt 13:43) and there will be peace on earth. The six-item list from Daniel 9:24 will be accomplished, and the Messianic reign will begin.

[1] Barnes declares “[t]here is nothing in the word here which would indicate who they were …” (“Daniel,” 182, emphasis in original), but he surely forgets that Gabriel told Daniel (9:24) the emphasis of the prophecy was the people of Israel.

[2] See, for example, H.C. Leupold, Exposition of Daniel (Columbus: Wartburg, 1949; reprint; Grand Rapids: Baker, 1969), 431-32).

[3] Joyce Baldwin, Daniel (Downers Grove: IVP, 1978), 191. “Therefore the thought is this: That ungodly prince shall impose on the mass of the people a strong covenant that they should follow him and give themselves to him as their God” (Keil and Delitzsch, Commentary, 9:736).

[4] Walvoord, Daniel, 235.

[5] Michael Svigel, a dispensationalist scholar, writes: “For some reason, the study of eschatology tends to attract a disproportionate number of—let me be blunt—hacks and quacks. End-times hacks produce mediocre, uninformed, trite work for the purpose of self-promotion or money. They ride the end-times circuits tickling ears with sensationalistic narratives, usually resting their interpretations of Scripture on current events or far-fetched conspiracy theories. Or they flood the market with cheap paperback books with red, orange, yellow, and black covers, usually repeating the same worn-out words they used in previous editions of their end-times yarns—sometimes with updates to fit their interpretations with the latest current events. Many of these hacks can be classified as end-times quacks” (The Fathers on the Future: A 2nd-Century Eschatology for the 21st-Century Church (Peabody: Hendrickson, 2024), 24).

[6] Stephen Miller, Daniel, in NAC, vol. 18 (Nashville: B&H, 1994), 272. Leupold suggests that “all organized religion and worship as offered by the church of the Lord are to be overthrown when this prince has his day” (433).

Understanding Daniel’s 70 “Weeks” Prophecy (pt. 4)

Understanding Daniel’s 70 “Weeks” Prophecy (pt. 4)

We continue our look at the great prophecy of Daniel 9:24-27. Read the rest of the series.

We come now to the last verse of Daniel’s great prophecy. This has been a long journey. If it makes you feel better, many good teachers have struggled to rightly understand this passage. The most insane discussion of which I’m aware is from a British pastor named Andrew Willett in 1622—he devoted 96 pages to answering 89 questions about the mysterious 70 “sevens”![1]  

In Daniel 9:27, there are three key questions to consider:

  1. Who is the mysterious “he” in Daniel 9:27?
  2. With whom and for how long does this guy make a covenant?
  3. How does the prophecy end?

We’ll discuss each, in turn, to wrap up this series. This article answers the first question

Who is the mysterious guy?

The bible says:

And he will confirm a covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come the one who makes desolate, until a complete destruction, one that is decreed, gushes forth on the one who makes desolate (Daniel 9:27).

We need to figure out who this person is who will “confirm a covenant with the many for one week.” Because Gabriel doesn’t use a name in Daniel 9:27 but just says “he will put a stop …,” we must look back and identify the last notable person Gabriel mentioned in Daniel 9:26. Who is it?

It is “the people of the prince who is to come” whom Gabriel last mentioned. The guy mentioned in our verse here in Daniel 9:27 doesn’t seem very friendly. He (a) confirms a covenant of some sort for one “seven” or “week” (the 70th in this vision), and (b) he stops the sacrifices and grain offering, (c) he ushers in some sinister abomination that destroys or desecrates, and eventually (d) he himself is destroyed.

So, who is this strange man who does all this? Many good bible teachers have suggested many options. We’ll focus on three common possibilities, one of which we can dismiss immediately:

  • Option 1: The man in Daniel 9:27 is the Roman general Titus Vespasianus, whom we met in Daniel 9:26, who will destroy the temple and Jerusalem in 70 A.D. Daniel 9:27, the argument goes, is still about what happened in 70 A.D. at the end of the First Jewish War.[2]
  • Option 2: The guy is Jesus.
  • Option 3: The antichrist—the evil ruler who is to come (2 Thess 2; Rev 13).

We can dismiss Option 1 straightaway—the six-item summary of the entire prophecy at Daniel 9:24 ends with paradise regained. But Option 1 leaves us stranded at halftime with no resolution, no eternal righteousness, no removal of sin, no closure. This option is wrong.

Option 2 is more interesting. This is how the argument goes:

  • Jesus establishes or (some say) re-affirms the covenant with his church—that is, the new covenant that the prophets said would one day arrive (Ezek 36:25; Jer 31). He would establish “true religion.”[3]
  • So, they assume, Jesus “put a stop to sacrifice and grain offering” in the sense that he made the old covenant sacrifices obsolete (Heb 8:1-13; Mt 27:51).
  • And, following on from that great event, they believe the “abominations” are the manner in which the Roman armies profaned the temple sanctuary by destroying it.

Further, these same Christians also believe the “he” in Daniel 9:27 cannot be the antichrist because:

  • It is the “people of the prince who is to come” in Daniel 9:26 who will destroy the temple and its sanctuary—an event we now know happened in 70 A.D.
  • In Daniel’s day this was all in the future. The people who did this (the Romans) belonged to a particular prince or leader (the Hebrew word can mean either one). And, that leader was the Roman general Titus Vespasianus.
  • So, that whole discussion was over by the end of Daniel 9:26—that verse spoke about Titus Vespasianus, and that subject is finished.
  • So, Daniel 9:27 must be about a different guy—a guy like Jesus the Messiah.

But this is not best way to understand the passage.[4] Option 3 is the way. There are a few good reasons why:

  • First, the guy at Daniel 9:27 seems very unfriendly.
  • Second, the length of this 70th “seven” ought to match those of the other 69 “sevens.”
  • Third, the last guy Gabriel mentioned was the coming leader whose people will destroy the temple (Dan 9:26)— the Roman general Titus Vespasianus foreshadows the antichrist to come.

First, this guy from Daniel 9:27 doesn’t seem nice. But Jesus is nice. Many (but not all) English bible versions agree and so they translate the conjunction after the covenant as adversative (וַחֲצִ֨י)—the guy does something sinister after he confirms the covenant.

The two emphases are very different. The NASB (et al) sees this leader take a dark turn sometime after he confirms the covenant. The ESV (et al) just sees another event following it. There is no “right way” to render the conjunction—context must decide. But, it’s enough for you to know that many solid bible translations understand Daniel 9:27 to be describing something very bad.

Second, the length of this 70th “seven” ought to match those of the other 69 “sevens.”

  • If this last and 70th “seven” is only a symbolic number, then why does God specifically say this person will abolish the sacrificial system in the middle of the week? It is difficult to understand why God would give specifics if the time-period is symbolic.
  • Christians who take this approach really struggle to make this last “seven” make any consistent sense. One bible teacher admitted this was “the most embarrassing portion of the prophecy” because he could not find a good solution.[5]
  • There are no crazed beasts (Dan 2, 7), flying scrolls, women in pots, or storks carrying a wicked woman off to the far East here (Zech 5) that suggest this passage is figurative language. When we see that stuff elsewhere, we know it isn’t painting reality in “normal” hues. But that isn’t happening here—this is normal language. This suggests we ought to understand the language in a normal, straightforward way.
  • Also, we ought to interpret the “sevens” consistently throughout this passage. We’ve already seen that the interpretation that understands “one seven = one set of seven years” makes the best sense of the evidence. So, this “70th seven” ought also to be understood as a period of seven years. This suggests the evil leader (the antichrist) will establish a covenant that lasts seven years (i.e., the 70th “seven”).
  • John Gill, the great Baptist pastor, agreed. It cannot be the Messiah at Daniel 9:27, he argued, “for this is not for one week only, but for ever.”[6] Messiah rules forever, not for one “seven” only!

Third, the last guy Gabriel mentioned was the coming evil ruler whose people will destroy the temple (Dan 9:26), so the antichrist sounds like our guy.

  • The way language works is that we identify unnamed people, like the mysterious “he” in Daniel 9:27, by two methods: (a) identifying the most recent name just mentioned, or (b) looking back at the most prominent name featured in the paragraph or text cluster which came immediately before.
  • In this case, the most recent and prominent person is the “prince who is to come” whose people destroy Jerusalem and its sanctuary (Dan 9:26). This suggests the mysterious “he” is the Antichrist.[7]
  • There are clear bible passages that tell us that a sinister, dark figure will emerge in the last days who will demand divine worship and persecute God’s people.[8] This man of lawlessness will only be destroyed when Jesus returns (see 2 Thess 2; Rev 13; cp. Mt 24:15-31, 1 Thess 4:13-17). Because we know to expect this evil man, it makes sense to see him foretold in our passage here—this is why Jesus explicitly references Daniel 9:27 (in Mt 24:15) and tells us to pay close attention to this very prophecy!

As I mentioned, some bible teachers object that “the prince/leader” in Daniel 9:26 is clearly Titus, so it cannot be the antichrist.[9] True, the most obvious historical referent is the Roman general Titus Vespasianus in 70 A.D., but it’s reasonable to believe he just foreshadows the true evil kingdom that will come in the last days. The prophecy of the crazed, fearsome beast in Daniel 7 suggests the fourth great pagan kingdom in God’s timetable, that of “Rome,” will exist in three phases.[10]

  • Phase 1: The old Roman Empire under whose jurisdiction Jesus and Pontius Pilate lived (Dan 7:23).
  • Phase 2: Sometime after Jesus’ day, a splintered remnant that has divided into various pieces (the “10 horns” of the scary fourth beast, Dan 7:23-24).
  • Phase 3: A powerful king who will arise from among the splintered bits of Phase 2 (Dan 7:24-26).

It is this third phase which the antichrist represents. Jesus himself, in Matthew 24:15-28, seems to shade two calamitous events—the destruction of the city and temple in 70 A.D. and the antichrist’s reign of terror during the last days—together in the telling. Trustworthy bible scholars and teachers of every stripe recognize this—just look at any study bible you have lying about and see for yourself! Just as David’s life and standing is a shadowy reflection that points to Jesus, so too does Titus point to the antichrist in this sense.

If true, then (a) Titus does not exhaust the meaning of “the prince/leader who is to come” at Daniel 9:26, and (b) antichrist is just as much a leader of “Rome” as Titus—he just operates in a different phase of that pagan kingdom.

We tackle the remaining two questions about Daniel 9:27 in our next (and final) article.

[1] Andrew Willett, Hexapla in Danielem (Cambridge: Legge, 1622),264-360.

[2] This is John Gill’s argument (Exposition of the Old Testament, 6:346-47), and that of Matthew Henry, Matthew Henry’s Commentary, 6 vols. (reprint; New York: Revell, n.d.), 1094-95.

[3] Albert Barnes, “Daniel,” in Barnes’ Notes, vol. 7 (reprint; Grand Rapids: Baker, 1998), 182.

[4] “Ultimately, the question facing every expositor is what interpretation gives the most natural and intelligent exposition of the text” (John Walvoord, Daniel: The Key to Prophetic Revelation (Chicago: Moody, 1971; reprint, 1989), 234).

[5] Barnes, “Daniel,” 183. In desperation, Barnes suggests this last “seven” consists of (a) Jesus’ ≈ 3.5-year ministry, and (b) the apostle’s ministry of “about” 3.5 years (183-85). This is absurd. Does this mean that the new covenant ended 3.5 years after Jesus’ death!?

[6] Gill, Exposition of the Old Testament, 6:346 (emphasis added). I admit that Gill disagrees with my larger position, but everyone disagrees with everyone about how to interpret Daniel!

[7] Edward Young argues mightily that the true antecedent is not the prince but the people, because they are foremost in Gabriel’s mind as he relates the prophecy. This is not taken seriously by any commentator I’ve read, but it is the best attempt I’ve seen to evade the obvious in this passage and it is rhetorically persuasive.

[8] Irenaeus, Against Heresies, 5.25.

[9] Young, Daniel, 208-13. His is the best argument of which I’m aware for the “he = Christ” perspective in Daniel 9:27.

[10] Young, Daniel, 147-50. He is excellent, here.

Understanding Daniel’s 70 “Weeks” Prophecy (pt. 3)

Understanding Daniel’s 70 “Weeks” Prophecy (pt. 3)

We continue our look at the great prophecy of Daniel 9:24-27. Read the rest of the series.

As we march onward in our study of Daniel 9:24-27, we’ve arrived at Daniel 9:26. What happens after the 69th “seven”? That is, after Daniel 9:25? There is still one “seven” left, and a lot of stuff still to be fulfilled from the six-item list Gabriel revealed in Daniel 9:24. As the prophecy goes on, in Daniel 9:26, two key events happen:

  1. The Messiah will be “cut off,” and
  2. “the people of the prince who is to come” will destroy Jerusalem and its temple.

Let’s look at these one at a time.

Messiah and the “gap” between “weeks” 69 and 70

Then after the sixty-two weeks, the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined (Daniel 9:26).

When will the Messiah be “cut off and have nothing”? What does it mean? Considering the bible’s whole story, it seems to suggest Messiah’s death:

He was despised and abandoned by men, A man of great pain and familiar with sickness; And like one from whom people hide their faces, He was despised, and we had no regard for Him … By oppression and judgment He was taken away; And as for His generation, who considered that He was cut off from the land of the living, for the wrongdoing of my people, to whom the blow was due? (Isaiah 53:3, 8).

Jesus was despised, rejected, and abandoned—he had nothing. Then he was “cut off”—the Romans executed him. According to Daniel 9:26, this will occur “after the sixty-two weeks …” Remember, there are two sets of “sevens” in Daniel 9:25—(a) seven “sevens,” and then (b) 62 “sevens. The Messiah’s death happens after this second set—the 62 “sevens,” like this:

So, while the phrasing is awkward, it seems that the Messiah’s death will happen after the 62 “sevens,” which means after the 69 “sevens.”[1] However, because the 70th “seven” will not begin until Daniel 9:27 (“And he will confirm a covenant with the many for one week …”) it seems there is a “gap” of time here between the 69th and 70th “seven.” If there is no gap, then the 70th “seven” happens immediately—the Messiah dies during the 70th “seven,” because it happened after the 69th “seven.

Figure 2. In which “week” does Daniel 9:26 and Messiah’s death occur?

Evidence suggests there is a gap between “weeks” 69 and 70 because of this chain of logic:

  • Because the evidence for the first 69 “sevens” suggests each “seven” is a set of seven years, we are obligated to see the 70th “seven” as also being a set of seven years.
  • Because Messiah was “cut off” after the 69th “seven,” we might assume this happened during the 70th “seven.”
  • If true, then Jesus was “cut off” at his crucifixion in ≈ A.D. 30.

But …

  • This would mean all six tasks in Daniel 9:24 (“Seventy weeks have been decreed for your people and your holy city …”) must take place within seven years of Messiah being “cut off” (A.D. 37-ish)—which must be the case if the 70th “seven” truly followed right on the heels of the 69th.

In other words, if there is no gap between the 69th and 70th seven, then …

  • Because each “seven” is seven years,
  • and the 70th “seven” begins with Jesus’ death in ≈ A.D. 30 (when he is “cut off”),
  • then the 70th “seven” would have ended in ≈ A.D. 37,
  • and so all six promises from Daniel 9:24 would have to be fulfilled by A.D. 37.

That did not happen! So, there must be a gap between the 69th and 70th “seven.” Bible-believing interpreters who do not account for this gap are left with an impossible dating problem. So, they are generally forced to take one of two options:

  • Option 1: Push the entire thing backwards and make the sinister figure at Daniel 9:27 the wicked Syrian king Antiochus Epiphanes IV, who ruled in the early 2nd century B.C. (read about him in 1 Maccabees 1).[2]
  • Option 2: Make the mysterious ruler at Daniel 9:27 be Jesus and wrap the entire prophecy up with Jesus’ ascension to heaven.

Neither of these make the best sense of a straightforward reading of the bible. The “gap” between the 69th and 70th “seven” seems to be the best solution. If true, then the 70th “seven” doesn’t begin until the events of Daniel 9:27, which is yet future. I can’t yet make a full case for the “gap theory” of the 70th “seven” until we wrestle with Daniel 9:27, and that must wait for the next article.

The mystery prince

We now turn to the second event from Daniel 9:26:

Then after the sixty-two weeks, the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined (Daniel 9:26).

The word translated as “prince” means leader, ruler, or a male sovereign other thanthe ruling king (i.e., “the prince”). This means that some ruler will come along one day, whose people will destroy Jerusalem and the temple the Jewish people just re-constructed in Daniel 9:25—the tale told to us in the books of Haggai, Ezra, and Nehemiah.

Well, this makes identification pretty simple—who destroyed Jerusalem (“the city and its sanctuary”) and when did they destroy it?

Daniel says it was “the people of the prince who is to come” (Dan 9:26) who will destroy Jerusalem and its sanctuary. Because the Roman army later destroyed this very city and that very temple in A.D. 70 (some ≈ 600 years after Daniel wrote this prophecy), this means our “prince” in Daniel 9:26 is somehow connected to the Roman empire—which Daniel 7 suggested will exist in three phases.[3]

  • Phase 1: The old Roman Empire under whose jurisdiction Jesus and Pontius Pilate lived (Dan 7:23).
  • Phase 2: Sometime after Jesus’ day, a splintered remnant that has divided into various pieces (the “10 horns” of the scary fourth beast, Dan 7:23-24).
  • Phase 3: A very powerful king who will arise from among the splintered bits of Phase 2 (Dan 7:24-26).

History tells that a Roman general (and later emperor) named Titus Vespasianus destroyed Jerusalem during the First Jewish War,[4] when the Roman empire was still intact in its original form (Phase 1, above). This will be a nasty finish to a brutal war. Gabriel tells Daniel: “… its end will come with a flood; even to the end there will be war; desolations are determined” (Dan 9:26). Now, on the other side of this event, we know that God brought this judgment on his people in A.D. 70 because they rejected the Messiah and Savior whom he sent to rescue them.

The Roman (and Jewish) writer Josephus tells us what happened to Jerusalem when the Romans destroyed it. He knows, because he was there that day.

There was no one left for the soldiers to kill or plunder, not a soul on which to vent their fury; for mercy would never have made them keep their hands off anyone if action was possible. So Caesar now ordered them to raze the whole City and Sanctuary to the ground … [a]ll the rest of the fortifications encircling the City were so completely leveled with the ground that no one visiting the spot would believe it had once been inhabited. This then was the end to which the mad folly of revolutionaries brought Jerusalem, a magnificent city renowned to the ends of the earth.[5]

Josephus tells of one Jewish woman named Mary, driven mad by hunger, who killed her infant son, roasted him, ate one half of him and saved the rest for later[6] (cp. Deut 28:53-57). The temple itself was destroyed by fire in a frenzy of rage by Roman legionnaires who ignored their commander’s orders.

All the prisoners taken from beginning to end of the war totalled 97,000; those who perished in the long siege 1,100,000 … No destruction ever wrought by God or man approached the wholesale carnage of this war.[7]

This must be very hard to hear and understand. We wonder what Daniel thought when he heard this news!

  • Daniel asks for assurance from God that he will set everything right (Dan 9:3-19)
  • God sends the angel Gabriel to say that he will make it right (Dan 9:20-23).
  • In fact, things will be set so right that the six-item list at Daniel 9:24 shows us paradise restored.
  • This shakes out with (a) Jerusalem being rebuilt, and then (b) Messiah the prince arriving on the scene (Dan 9:25). This will take 69 “sevens” to happen, but it’ll happen.

Everything sounds great. But then, after the 62nd “seven” (i.e., 69 “sevens” in total):

  • The Messiah will be cut off and have nothing (Dan 9:26).
  • Jerusalem and its (as yet) un-rebuilt temple will be totally destroyed (Dan 9:26)!

This is a shock. What can it mean? Why will it happen? Why this bizarre reversal? Who is this mysterious prince who is to come? At this rate, Daniel may be thinking, the glorious six-item promise list from Daniel 9:24 seems far, far away. Clearly this is a one step forward, two steps back kind of thing. What is the endgame, here?

Evidence suggests there will be a long series of events after Messiah’s arrival at his baptism at Daniel 9:25 (the end of the first 69 “sevens”), and before the 70th “seven” begins in Daniel 9:27.

  • At least one of those events will be Messiah’s seeming abandonment (“have nothing”), and his execution by Roman soldiers (“be cut off”).
  • Another event will be the destruction of the rebuilt temple and the city of Jerusalem by the people of the Roman ruler who will come on the scene (Dan 9:26)—the general Titus, who indeed razed the city in A.D. 70.
  • This “intermission” seems to best explain the “gap” between the 69th and 70th unit of seven years in the prophecy.

Nevertheless, in our next article on Daniel 9:27, the angel Gabriel tells us how God plans to make good on his six-item list of promises.

[1] John Gill: “To be reckoned from the end of the seven weeks, or 49 years, which, added to them, make 483 years” (Exposition of the Old Testament, 6:346). Stephen Miller writes: “After the reconstruction of Jerusalem in the first seven sevens (forty-nine years), another ‘sixty-two sevens’ (434 years) would pass” (Stephen R. Miller, Daniel, vol. 18, in New American Commentary (Nashville: B&H, 1994), 267).

[2] This is why Moses Stuart, an outstanding American bible scholar from the early 19th century, remarks: “The third period (one week) of course begins with the same excision of an anointed one, and continues seven years, during which a foreign prince shall come, and lay waste the city and sanctuary of Jerusalem, and cause the offerings to cease for three and a half years, after which utter destruction shall come upon him, vs. 26, 27” (Daniel, 274; emphasis added). Stuart does not consider the possibility of a gap between the 69th and 70th “seven.”

[3] Young, Daniel, 147-50. He is excellent, here.

[4] See this video for free background.

[5] Josephus, The Jewish War, trans. G.A. Williamson, rev. ed. (New York: Penguin, 1969), 7:1 (361). Chrysostom suggests, “And let not any man suppose this to have been spoken hyperbolically; but let him study the writings of Josephus, and learn the truth of the sayings. For neither can any one say, that the man being a believer, in order to establish Christ’s words, hath exaggerated the tragical history,” (“Homily 76,” in NPNF 1.10, 457).

[6] Josephus, The Jewish War, 6:199-219 (341-342). 

[7] Josephus, The Jewish War, 6:420f. See ch(s). 13-21 (i.e., 3:422 – 6:429).

Understanding Daniel’s 70 “Weeks” Prophecy (pt. 2)

Understanding Daniel’s 70 “Weeks” Prophecy (pt. 2)

We continue our look at the great prophecy of Daniel 9:24-27. Read the rest of the series.

Now we come to the fun part of this prophecy. Some of the details from the sweeping vision of Daniel 9:24 will now be spelled out. Daniel wants to know when God will bring his people back from exile and restore his kingdom that has fallen. So, Gabriel gives him God’s answer:

So you are to know and understand that from the issuing of a decree to restore and rebuild Jerusalem, until Messiah the Prince, there will be seven weeks and sixty-two weeks; it will be built again, with streets and moat, even in times of distress (Daniel 9:25).

There are two big events in Daniel 9:25: (a) the decree “to restore and rebuild Jerusalem,” and (b) Messiah the prince’s arrival on the scene. Fair enough. But there is controversy about how to translate this passage. I mention this because your bible translation may differ from the NASB (2020) which I’m using in this article.

  • Option 1 suggests (a) Messiah’s arrival = seven “sevens,” and (b) Jerusalem’s re-building = 62 “sevens”—a total of 69 “sevens” (ESV; also RSV, NEB, REB, CEB, NRSV).
  • Option 2 says (a) Messiah’s arrival, and (b) the rebuilding of Jerusalem = 69 “sevens.” The specific timeframes of each are undefined (NASB; also NLT, NET, KJV, NIV, CSB).

You can see the difference in these two examples:

Figure 1. Translation differences at Daniel 9:25.

Many good Christians are on each side of this translation issue.[1] Regardless, it’s clear that by the end of the 69 “sevens” Messiah will have arrived on the scene, and Jerusalem will have been re-built. In Daniel’s day, Jerusalem lies in ruins (Lam 5:17-18). Although Daniel couldn’t have known this at the time, bible history tells us that first the exiles returned and rebuilt the city and its temple, and then Messiah arrived on the scene in the opening pages of the New Covenant scriptures. So, it’s best to understand these events as being keyed to the two time-periods, so the 69 “sevens” shake out like this:[2]

At the end of these 69 “sevens” (more on that in a minute), both these events will have happened.

Or have they?

Some otherwise solid bible teachers say that Jerusalem’s “rebuilding” is really about the “spiritual kingdom” of God advancing in the world.[3] This unlikely. There’s no good reason to dismiss the straightforward interpretation that Jerusalem means Jerusalem here—Daniel is talking about the actual city being truly rebuilt.

Of course, that’s exactly what happened. The city and its walls and its temple were rebuilt, “even in times of distress” (Dan 9:25)—just as Gabriel said it would be. Later, in Nehemiah 4:11, the bible tells us about these troublesome times as they tried to re-build the city in the years after Ezra led people back to Israel: “And our enemies said, ‘They will not know or see until we come among them, kill them, and put a stop to the work.’”

What are the “sevens”?

The word your bible may translate as “weeks” means “sevens” (שִׁבְעִ֜ים), which is a vague time marker that context must explain. Sometimes it means years (Dan 9:3). Sometimes it doesn’t. This “sevens” business is weird—why does God communicate to Daniel this way?

The simplest explanation is that God is riffing off the “70 years (שִׁבְעִ֜ים) of captivity before I bring you back to the promised land” thing which promoted Daniel to pray in the first place (see Dan 9:2; cp. Jer 25:11-12, 29:10). That is, God is basically saying:[4]

  • “Yes, Daniel, you’re right—70 “sevens” (שִׁבְעִ֜ים) will elapse before I start to bring y’all back to the promised land.”
  • “But, 70 other “sevens” (שִׁבְעִ֜ים) will elapse before I really, truly fix the root problem.”

And it’s the end of these 70 “sevens” that brings us to paradise in the better tomorrow (Rev 20:21-22).

So, what are the 70 “sevens” from our prophecy in Daniel 9:24-27? We should interpret the bible plainly unless there is reason not to do so. Again, the word your bible may translate as “weeks” means “sevens” (שִׁבְעִ֜ים), which is a vague time marker that context must explain. There are 70 “sevens” or “units of [something]” in this entire prophecy (Dan 9:24). Here are four common options:

  • 70 sets of days (70 days).
  • 70 sets of years (70 years).
  • 70 sets of seven years (490 years).
  • 70 symbolic numbers that have no literal sense of time.

How do we know how to understand these “sevens?”[5] The clearest measure is the 69 “sevens” that elapse from (a) the order to rebuild Jerusalem, until (b) the anointed one (“Messiah”) arrives. However long this time is, it equals 69 “sevens.” So, if we figure out this time-period, we can figure out what a “seven” is. You must first determine the date of one of these two events—the beginning point is the decree to restore and rebuild Jerusalem, and the end point is Messiah’s arrival.

  • Don’t start at the beginning! Many bible teachers (and students!) drown in dates and charts at this point because they try to first determine the date of the decree to rebuild Jerusalem. This is not a good place to start. There are at least four plausible options in the old covenant scriptures, and it all becomes very complicated.
  • So, if there is an easier option to figure this out, we ought to take it and run with it.
  • Fortunately, there is a better option. It’s simpler to begin with the end point (the arrival of Messiah, the prince/ruler) and then work backwards.
  • This date is easier—there is comparatively little debate among bible-believing interpreters about the date of Jesus’ arrival on the scene.

So, we will take the best date(s) for the beginning of Jesus’ ministry (i.e., his “arrival”)[6] and work the 69 “sevens” backwards from there, using each of the four possible “ways” to understand the “sevens” (above). Here is how we do it:[7]

  • I interpret Jesus’ arrival (“until Messiah the Prince”) as his baptism, when his ministry formally kicks off (Mk 1:9-13). If you try to use Christmas as his arrival, no calculation makes any sense at all. So, the baptism it is.
  • It’s very likely the Romans crucified Jesus in April of A.D. 30. Some say A.D. 33. I assume A.D. 30 in the calculations that follow.[8]
  • By counting the number of Sabbaths mentioned during Jesus’ ministry, we determine his ministry probably lasted about 3.5 years.[9]
  • This would put Jesus’ arrival on the scene (his baptism) as late A.D. 26 (i.e., April, A.D. 30 minus 3.5 years = October-ish, A.D. 26).
  • We can now count backward using the various “69 units of something” options to figure out the most likely solution.

There are 69 “units of something” from the decree to rebuild Jerusalem until A.D. 26, when the Messiah who is a prince/leader/ruler arrives.

  1. Option 1—A.D. 26 minus 69 units of days (69 days). This would put the decree to rebuild Jerusalem at 69 days before Jesus’ baptism at Mark 1:10-11. This option clearly doesn’t work. The city was rebuilt long before this point!
  • Option 2—A.D. 26 minus 69 units of years (69 years). This would put the decree to rebuild Jerusalem as happening in 43 B.C. This isn’t true—the returning exiles rebuilt Jerusalem by at least 445 B.C. (Neh 6:15)!
  • Option 3—A.D. 26 minus 69 units of seven years each (483 years). This would put the decree to rebuild Jerusalem as happening in 457 B.C (that is, A.D. 26 minus 483 years). This option fits well with Ezra’s commission to go to Jerusalem and establish God’s community in the city, now that the temple had been built—see Ezra 7:12-26; 9:9.

The Israelite’s return from the east to the promised land didn’t happen all at once. It came in fits and starts. The issues involving these dates are complicated. I’ll use generally accepted dates from conservative sources.[10]

  • Some folks, like Esther and her family, chose not to return to the promised land at all.
  • 538-ish B.C. Many Jews returned when Cyrus, the Persian ruler, gave them money, supplies, and allowed them to return and rebuild the temple in 538 B.C. (Ezra 1-6).[11] This is a tale also told in the books of Haggai and Zechariah.
  • 457 B.C. The next wave of exiles returned to the promised land under the leadership of Ezra, the priest (Ezra 7),[12] with the blessing of the Persian ruler, Artaxerxes I.
  • 445 B.C. About twelve years after Ezra and his party left for Jerusalem to the west, Nehemiah in Persia hears a report about how the city still lies in ruins and is yet to be fully repaired: “… the wall of Jerusalem is broken down and its gates have been burned with fire” (Neh 1:3). He seeks for and receives permission from the Persian ruler, still Artaxerxes I, to go (Neh 2:1-8).

Returning to our options for dating—the only reasonable solution, if we take each “seven” to be a unit of seven years each, is to see the beginning point of the timespan from Daniel 9:25 as Artaxerxes I’s decree for Ezra to head to Jerusalem in ≈ 457 B.C. It shakes out like this:

  • The end point (“until Messiah the prince,” Dan 9:25) is Jesus’ baptism in A.D. 26.
  • 69 “units of seven years each” = 483 years.

So …

Again, this fits well with Artaxerxes I’s decree for Ezra to head to Jerusalem in ≈ 457 B.C. Nevertheless, some good Christians disagree:

  • Some good bible scholars protest that, when the Persian king gave Ezra permission to go to Jerusalem sometime after the first wave of exiles had already returned (Ezra 7:12-26), the city was already in the process of being rebuilt.[13] They claim that the first wave of exiles who returned ≈ 538 B.C. already began this work.
  • After all, the foreigners in the land wrote to the Persian king before Ezra set out, complaining that “the Jews who came up from you have come to us at Jerusalem; they are rebuilding the rebellious and evil city and are finishing the walls and repairing the foundations” (Ezra 4:12).

What shall we do with this data?

  • First, the 457 B.C. date just works. It does. It works perfectly. So, if there is a reasonable solution that lets us keep the date, we should grab hold of it.
  • Second, it is true that Artaxerxes did not specifically tell Ezra to rebuild the city. But, he did send Ezra out to organize the returned exiles into a proper community and establish religious order. Ezra was apparently to be a sort of priest/governor: “And you, Ezra, according to the wisdom of your God which is in your hand, appoint magistrates and judges so that they may judge all the people who are in the province beyond the Euphrates River, that is, all those who know the laws of your God; and you may teach anyone who is ignorant of them” (Ezra 7:25). Ezra understood that his job included rebuilding the ruined city: “to give us reviving to erect the house of our God, to restore its ruins, and to give us a wall in Judah and Jerusalem” (Ezra 9:9).
  • Third, in the mid-440s B.C. when Nehemiah arrived on the scene, the city was still in ruins. “I was inspecting the walls of Jerusalem which were broken down and its gates which had been consumed by fire (Neh 2:13). He told his companions what he’d discovered: “Jerusalem is desolate and its gates have been burned by fire” (Neh 2:17). Working like madmen amidst fierce opposition, the city walls were only fully re-built in 445 B.C. (Neh 6:15; see also Neh 3-5).
  • Fourth, Ezra’s failure to finish rebuilding the city and its walls in the ≈ 12 years before Nehemiah pulled into town doesn’t nullify the Ezra option. It just means Ezra’s time was monopolized with other matters.[14]
  • Fifth, this all suggests the foreigners who wrote that letter to the Persian ruler were lying. The first wave of returned exiles rebuilt the temple in 515 B.C. (Ezra 6:15).[15] But the city was still a mess. A wasteland. Nehemiah tells us so. The folks who wrote that letter had their own reasons—they feared the Jewish people would establish themselves back in the promised land. So, they exaggerated the Jewish people’s progress and imputed sinister motives to them (Ezra 4:13-14) so the Persian king would order a halt to the whole thing. They succeeded (Ezra 4:17-24).

So, the decree to Ezra in ≈ 457 B.C. still makes good sense, which means each “seven” = a unit of seven years. Further, God advised the Israelites that the promised land, which they had defiled, must enjoy the sabbaths the people had ignored for 70 years (2 Chr 36:21). He also warned his people that he would repay them seven-fold for their sins (Lev 25:18, 21). This seems to be the springboard for Gabriel’s 70 “sevens” in our prophecy. The 70 “sevens” of punishment in captivity times 7x for their sins = 490 years = the 70 “sevens” at Daniel 9:24.[16]

All this indicates there is no need to consider the last option for understanding the “sevens”—the symbolic one. So, we have an incredibly detailed prophecy from Daniel 500-ish years before the events occurred—down to the very month of Jesus’ baptism. Gabriel clearly tells Daniel that, 483 years from a future decree to restore and re-build Jerusalem, the city will be rebuilt in times of trouble, and the Messiah will have arrived on the stage.

More details will come in Daniel 9:26, in the next article.

[1] For example, C.F. Keil and Franz Delitzsch spend a great deal of time defending the option that the ESV translation later represented (Commentary on the Old Testament, vol. 9 (reprint; Peabody: Hendrickson, 1996), 729). But, in the end, they agree that by the end of the 69 “sevens” Messiah will have arrived and Jerusalem will have been rebuilt. So, in a sense, the translation difference does not matter—the whole thing will take 69 “sevens.” But, it begins to matter when you try to sort the two events into order.

[2] “… the true reason of the 69 weeks being divided into seven, and 62, is on account of the particular and distinct events assigned to each period …” (Gill, Exposition of the Old Testament, 6:346).

[3] Leupold, Daniel, 424-25.

[4] Moses Stuart writes: “Daniel’s meditation had been upon the seventy simple years predicted by Jeremiah. The angel tells him that a new-seventy, i.e. seventy week-years or seven times seventy years, await his people, before their final deliverer will come” (Daniel, 266; emphases in original).

[5] A brief, reasonable defense of the “seven = one unit of seven years each” and the ≈ 457 B.C. date, which I propose here, is from Gleason Archer, “Daniel,” in Expository Bible Commentary, vol. 7, ed. Frank Gaebelein (Grand Rapids: Zondervan, 1985), 113-16.

[6] If we reckon Messiah’s “arrival” as Christmas morning, then no option but the symbolic one works for the “sevens.”  I do not discuss this “arrival = Messiah’s birth” option here, but you ought to know it is an option. Instead, I take Messiah’s arrival to be the start of his ministry—his baptism.

[7] There are two dating calculations computed by the best bible-believing scholars: (a) the A.D. 26 date for Jesus beginning his ministry at his baptism + the A.D. 30 date for his crucifixion (≈ 3.5 years of ministry), or (b) an A.D. 30 date for the beginning of his ministry + the A.D. 33 date for his crucifixion (also ≈ 3.5 years of ministry).I believe Option A is correct, largely based on this prophecy from Daniel and because the calculations are defensible.

These calculations are extraordinarily technical. See (a) Jack Finegan, Handbook of Biblical Chronology, revised ed. (Peabody: Hendrickson, 1992), §581, §583-4; §615-20, and (b) Harold Hoehner, Chronological Aspects of the Life of Christ (Grand Rapids: Zondervan, 1977), ch. 3, 5.

[8] Finegan, Biblical Chronology, §629 and references therein. Finegan opts for A.D. 33, but his analysis shows A.D. 30 is also quite probable.

[9] “Three years plus a number of months” (Finegan, Biblical Chronology, §628, §600-601).

[10] An excellent overview is Leon J. Wood, A Survey of Israel’s History, rev. David O’Brien (Grand Rapids: Zondervan, 1986), 333-41.

[11] This happened in “the first year of Cyrus king of Persia” (Ezra 1:1), which was 539 B.C. (Jason Silverman, s.v., “Cyrus II,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham: Lexham Press, 2016)).

[12] This occurred “in the seventh year of the king” of Persia, Artaxerxes I (Ezra 7:1, 8). This was about 457 B.C. (Walter A. Elwell and Barry J. Beitzel, “Artaxerxes,” in Baker Encyclopedia of the Bible (Grand Rapids: Baker, 1988), 207).

[13] Edward Young, The Prophecy of Daniel (Grand Rapids: Eerdmans, 1949), 202-3; Andrew Steinmann, Daniel (St. Louis: Concordia, 2008), 462, 470.

[14] Archer, “Daniel,” in EBC, 7:114.

[15] For the 515 B.C. date, “[n]ow this temple was completed on the third day of the month Adar; it was the sixth year of the reign of King Darius” (Ezra 6:15), see Paul L. Redditt, s.v., “Temple, Zerubbabel’s,” in Lexham Bible Dictionary).

[16] Joyce G. Baldwin, Daniel, vol. 23, in Tyndale Old Testament Commentaries (Downers Grove: InterVarsity Press, 1978), 187.