CONSIDER THE VISION UNDERSTAND THE MATTER

Fellow believers, my prayer is that we heed the angels command to Daniel to understand and consider the matter of the 'seventy week' vision that most of us are familiar with, but HOW MANY OF US realize it has DUAL fulfillments.

All of Daniel's visions from chapters 7-11 are ‘latter day’ prophecies and tell us of the LATENESS OF THE HOUR.

The seventy week prophecy of Daniel 9:24-27 speaks of TWO PERIODS OF TIME that were and will be fulfilled at Yeshua’s first and second comings but it also TELLS US of a possible August 2008 time frame for THE ‘REVEALING’ OF THE MAN OF SIN!

To those unfamiliar with this prophecy if you haven't done so, you may want to read this short essay, linked here for a clearer understanding before continuing; http://www.christian-forum.net/index.php?showtopic=21711

The prophecy ‘guru’s’ of the 70’s and 80’s errored when they jumped on the 'bandwagon' and followed lockstep, Sir Robert Anderson’s classic, ‘The Coming Prince’ who himself was in error by believing the ‘70th week’ was A YET FUTURE, seven weeks of tribulation. When in fact a 'hidden' seven that I will call the “SINGULAR 7” in this short essay was starring him in the face and not revealed!

Here’s the text from Daniel 9:25b…”unto the Messiah the Prince shall be seven, weeks, AND threescore and two, weeks:

Why didn’t Robert Anderson see it, because the book of Daniel WAS SEALED and not ready TO BE OPENED, Daniel 7:26-27, Daniel 8:26, Daniel 9:27b…, Daniel 10:14 and Daniel 11:45 tell us these prophecies are for today!

WILL HE BE REVEALED IN AUGUST 2008

IT IS A PAST fulfilled/FUTURE prophecy, in that the ‘SINGULAR 7 WEEKS’ BEFORE the “three score and two weeks” ALTHOUGH HIDDEN, is now telling us of a ‘latter time’ when the ‘coming prince’ will be REVEALED.

The antichrist is going to “confirm” or PUT INTO EFFECT President Bush’s 5762-5769 seven year/one week, ‘Road Map to Peace’ plan. He will do this by “parceling out or dividing” G-d’s land of Israel for gain, Daniel 11:39.

THAT IS WHY, Daniel split the “7 weeks and 62 weeks” as a ‘SIGN/CLUE’ to indicate TWO time periods, SO WE COULD understand and consider this vision of Daniel 9:25.

BOTH COMINGS OF OUR MESSIAH IN THE 70 WEEKS

In 30 AD Yeshua’s ministry was anointed, fulfilling the “UNTIL Messiah the prince” in Daniel 9:25, we can verify this by adding seven and sixty-two weeks that total ‘69 weeks of sevens’ or 483 years then subtract them from 454BC.

These “Seventy ‘sevens’ of 490 years”, Daniel 9:24, give rise to the kingdom of God on Earth as decreed by King Artaxerxes in Ezra 7:13, 21, and was for the people of Israel and there holy city”, Jerusalem.

Daniel 9:26a… Then AFTER sixty-two weeks OR DURING the ‘70th’ week Messiah Yeshua was cut off/crucified in the middle of the week, with the ‘seventieth week’ ending three and half years later in 37AD.

Yeshua as the future coming Messiah APPEARS AGAIN in Daniel 9:27 as THE DECREED ‘ONE’ of Revelation 19:20, who at his coming makes a ‘complete’ destruction on the one WHO MAKES DESOLATE by throwing him, the antichrist, into the lake of fire.

This ‘second’ decree will be fulfilled by Yeshua on his return on a ‘third day'/Tuesday Rosh Hashanah or September 30, 2008, the ‘last day” of this age

A SUMMATION OF FACTS

The ‘SINGULAR 7’ period of time of this dual prophecy had been ‘sealed’ for 1965 years up to June 2002.

Personally, I don’t believe the book of Daniel was opened for 'complete' understanding until June 24, 2002, when President Bush announced his vision of a ‘Road Map to Peace’.

A plan TO DIVIDE “the lot of G-d’s inheritance, His ‘covenant’ land”, I Corinthians 16:14-19, with a Palestinian state, that manifested itself as the ‘2300 day’ vision of Daniel 8:13-14, counts itself out WHEN that which is set apart, G-d’s land, is made right by Yeshua on the Day of Atonement, October 9, 2008.

We are to know and understand that something of major importance is here for us to SEARCH THE SCRIPTURES FOR! Let’s dissect the NOW UNSEALED, ‘singular 7 decree’ from the text of Daniel 9:25 with [brackets are commentary]

“KNOW and UNDERSTAND this:

1.) From the issuing of the decree [by President Bush on 6-24-2002]

2.) to restore and rebuild Jerusalem until Messiah the prince [that’s exactly what will happen between the ‘third day’ and when the decree/vision counts out on October 9, 2008]

3.) there will be seven weeks/years [and according to Hebraic count THERE ARE SEVEN YEARS between 14 Tammuz 5762 and 10 Tishri 5769]

4.) and sixty-two weeks; the street shall be built again, and the wall, even in troublous times. [and THEY WILL BE, AFTER the ‘seven’ vials of wrath are poured out during ‘Jacob’s trouble’ between the ‘third day’ Rosh Hashanah, September 30, 2008 and the Day of Atonement, October 9, 2008, that begins the ‘year of Jubilee’ and the millennial reign of Yeshua]

WHAT ABOUT THE ’62 WEEKS’

If the ‘SINGULAR 7’ that began on June 24, 2002 is years in its' 'latter' fulfillment and NOT 'seven weeks of years' or 49 years of the first period, THEN WHAT DOES the sixty-two weeks account for?

Could they represent 62 days of time before the anti Christ is thrown into the lake of fire by Yeshua, on that ‘third day’ of Rosh Hashana, when we “live in his presence”, Hosea 6:2? If we COUNT BACK from September 30, 2008, the 62 days, it would make July 31/August 1, 2008 a day to watch!

This COULD BE THE DAY or one very near it, that we ARE NOT SUPPOSED TO BE IN DARKNESS ABOUT, a day that THE 'CHILDREN OF THE LIGHT WILL NOT BE overtaken as a "thief in the night". I Thessalonians 5:3-4

Within this ‘SINGULAR 7’ there could very well be a 'latter day 62” fulfillment. It would occur JUST PRIOR TO the ‘abomination of desolation’ being set up on what I believe will be August 12, 2008.

I believe the ‘peeling’ of the ‘sixth’ seal that kick starts the ‘great tribulation’ with a ‘great’ earthquake, Revelation 6:12 will happen on or near that day?

WHEN THEY ARE SAYING ‘PEACE AND SAFETY”

Although President Bush’s ‘Road Map to Peace’ is being ratcheted up behind the scenes in DC and Israel so he can leave office with a legacy, it is Barack Obama who is openly PUSHING A ‘PEACEFUL AND SECURE’ MESSAGE in his recent European-Middle East trip!

It will be at SUCH A TIME AS THIS, “when they are saying Peace and safety that "sudden destruction" will come upon them and THEY SHALL NOT escape, I Thessalonians 5:3-4. Don't be a 'child of the dark' you ARE SUPPOSED TO BE AWARE when this day comes!

I don’t believe this “day 62”, is the ‘day of the Lord’, although it will soon follow. I believe “day 62” could be the day the US will face its’ recompense for being the ‘chief architect and negotiator’ of the ‘Roadmap to Peace’ as prophesied in Jeremiah’s text below!

Our President shook his ‘fist’ at the Set Apart One, the G-d of Israel on June 24, 2002 and said that it was his goal to see Israel and the Palestinians’ “living safely and securely” side by side, in Israel proper!

We the people of the United States will pay heavily; the snare has already been laid, as G-d’s word declares;

Jeremiah 50:22-24, A sound of battle is in the land, and of great destruction. 23 How is the hammer of the whole earth cut asunder and broken! How is Babylon become a desolation AMONG the nations! 24 I have laid a snare for thee, and you art also taken, O Babylon, and you were not aware: you are found, and also caught BECAUSE you hast striven against the LORD.

WE have striven AGAINST THE LORD by breaking the “everlasting land covenant’ of I Chronicles 16:17!

THE ‘DAY OF THE LORD’

After this day, there will then be a period of 10 to 12 days while the economic chaos of the ‘third’ seal, the martial law and concentration camps of the ‘fourth’ seal are put into place along with the ‘coming prince’s’ MARK OF THE BEAST being implemented on the ‘children of the dark’ at the 'fifth' seal.

MANY who have been running with a ‘FAKE VISION’, thinking they will be ‘raptured’ out of here AND NOT FACE A COMING 7-year tribulation will be unprepared for the ‘overflowing scourge’ that comes “suddenly” UPON THEM WITH FEW ESCAPING!

THE ‘ABOMINATION OF DESOLATION’

It will be at this time, around August 12, 2008, that the scene will shift to Israel, when that THE PRINCE THAT WILL COME, the antichrist, “confirms” a covenant with many, Daniel 11:39b…, putting into effect President Bush’s ‘Road Map to Peace’ plan with people whom “he corrupts with flatteries”, Daniel 11:32a… for A TIME, Daniel 11:24 of about 50 DAYS.

At that time the ‘antichrist’ will set up an abomination that causes desolation, possibly even raising a banner/Palestinian flag, then fulfill Daniel 11:39 and “divide the land for gain”.

This will start the ‘great tribulation’ or Day of the Lord and also the time of the two witnesses of Revelation 11:3. This short time of about 50 days or HALF TIME, will end when “all that is decreed is poured out on him”, when he is thrown into the lake of fire at Yeshua’s return on the third day, September 30, 2008.

To you who have read this far, below are six postings that will ‘heighten your time of awareness’ as to how short the days are?

THE SIX WITNESSES

1.) http://www.fivedoves.com/letters/nov2006/lauren1114.htm The 'original' 2006 FIRST POSTING of Daniel's 2300 day vision/Roadmap to Peace

2.) http://www.christian-forum.net/index.php?showtopic=21203 A ‘chronology’ of the 120 Jubilee cycles or years of man

3.) http://www.fivedoves.com/letters/july2008/lauren723.htm The sign of Hosea 6:2 is the 'third day'

4.) http://www.christian-forum.net/index.php?showtopic=10125 A Countdown calendar, back to Genesis

5.) http://www.christian-forum.net/index.php?showtopic=10147 A 60 year generation from 1948-2008

The number 60 in Hebrew is represented by the letter Samech. This letter represents an endless cycle, beginning and recycling. The "end" is connected to the "beginning," and the beginning to the end. Thus this letter signifies the end of a cycle and the beginning of a new cycle - in other words, A GENERATION!

6.) http://www.fivedoves.com/letters/july2007/lauren717.htm The same Gregorian dates, 9-30, for the first and second comings!

Giving Him the glory an Ezekiel 33:6 watching one, REPENT the Kingdom of G-d is at hand, make your election SURE

Hi Gavrial,
I would propose that this passage (Daniel 9) offers nothing which would support your interpretation. The text is entire different in both scope and fulfillment.
With Best Regards,
DaDad

You are way of the mark! –The temple has to be built, the one mentioned in Ezekiel for the little horn to set up the image in the temple. The temple itself will at the VERY least take three years to complete!

About the seals, have you not read about the fifth seal:

When he opened the fifth seal, I saw under the altar the souls [Saints] of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed [144,000]. Rev 6:9-11

The little horn wages wars with the saints and they are given into their hands during the Great tribulation time, this goes for 1260 days.

No, there is no degenerate Palestinian flag raised in the temple, but an image is SET UP, not in the temple but at the NORTH GATE, AT THE ENTRACE OF THE COURT OF THE GENTILES. The image is the image of the beast, the resemblance of HIM. This is a demon, called Apollyon, who possess this man [the little horn], and uses him to accomplish his devastating destruction.

I was given a reed like a measuring rod and was told, “Go and measure the temple of God and the altar, and count the worshipers there. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months. Rev 11:1

The dates you have are fumbled up, they are unscriptural. You have placed your own interpretation.

When the year 2008 goes, you will see that this was all erroneous. The biggest threat to Israel will come from Iran. Iran has stated numerous times that they want to wipe out Israel off the map! –They will get the chance to do this, but Iran will PAY a HEAVY price for this. ISRAEL IS OFF LIMITS AT THE MOMENT, until the time for the last 7th king who is to come, comes.

1 Corinthians 3:16 Know ye not that YE ARE THE TEMPLE OF GOD, and that the Spirit of God dwelleth in you?


Recognize too that the timeframe when the temple is mentioned in Ezekiel is the millennium....not this age!

Whirlwind,...there will be a temple during Daniels 70th week, but when the Lord"s feet touches Mount Olivet, the earth quake will destroy it.
Then another will be built in the millennium.

It is sad to post the following, but It is necessary.
It came to my attention that Gavriel was a false prophet,and since then,...I named him as such...............This is a reminder to all.

........................................benny

Hi Benny,
It's difficult to call any one individual a "false prophet", when ALL are of such report, -- as measured by the 9th chapter of Daniel.

For example, your 70th week assertion is equally incorrect.

With Best Regards,
DaDad

Really?....How so?....Scripture please!

..........................................benny

Hi Benny,
Daniel 9:2, and 24-27. LOL

Regarding the "weeks"
We are led to believe that the text supports a "7" multiplier for each of the time durations (seven, sixty-two, and seventieth). However the literal text actually discounts that premise. Please allow me to provide the following definitions:


SHEBA, SHEBUAH, (Feminine); and SHIBIYM, SHABUWA, "Weeks" -- Ref: (please note my "help" in [] brackets)


Text NOT selected for use:
Strong's #7651, sheba, [feminine], or shibah (masculine) from #7650, a prim. cardinal number; seven ...
Strong's #7620, shebuah [singular, feminine]

Text WAS selected for use:
Strong's #7657, shibiym, muliple of #7651 [masculine]
-- seventy shibiym; seven shibiym; sixty-two shibiym --
Strong's #7620, shabuwa, [singular, masculine], -- #7620, also shebuah (feminine)
-- seventieth shabuwa --

DaDad

LOL
You will have to do better than that.


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Prophecy of Seventy Weeks
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The Prophecy of Seventy Septets (or literally 'seventy times seven') appears in the angel Gabriel's reply to Daniel, beginning with verse 22 and ending with verse 27 in the ninth chapter of the Book of Daniel,[1] a work included in both the Jewish Tanakh and the Christian Bible. The prophecy is part of both the Jewish account of history and Christian eschatology.

Contents [hide]
1 Text
1.1 Mesorah Heritage Foundation translation
1.2 American Standard Version translation
2 Literary structure
3 Context
4 Meaning of "weeks"
5 Timing of the decree
6 Division between the periods
7 Fulfillment
7.1 Jewish viewpoints
7.2 Time of Antiochus IV Epiphanes
7.3 Time of Jesus Christ
7.4 Seventh-day Adventist interpretation
7.5 Jehovah's Witnesses interpretation
7.6 Dispensationalist interpretation
7.7 Progressive dispensationalism Interpretations
7.8 Other interpretations
8 See also
9 References
10 Bibliography
11 External links



[edit] Text
In chapter nine, Daniel records that an Angel appears to him in response to his prayer and makes a proclamation regarding the timing of important events in the future of the People of Israel.





[edit] Mesorah Heritage Foundation translation
The Mesorah Heritage Foundation translation from Hebrew is as follows: Gabriel clarifies

22 He made me understand and spoke with me. He said: Daniel, I have gone forth now to teach you understanding.
23 At the beginning of your supplications a word went forth, and I have come to relate it, for you are beloved. Contemplate this matter and gain understanding in the vision.
24 Seventy septets have been decreed upon your people and upon your holy city to terminate transgression, to end sin, to wipe away iniquity, to bring everlasting righteousness, to confirm the visions and the prophets, and to anoint the Holy of Holies.
25 Know and comprehend: From the emergence of the word to return and to rebuild Jerusalem until the anointment of the prince will be seven septets, and for sixty-two septets it will be rebuilt, street and moat, but in troubled times.
26 Then, after the sixty-two septets, the anointed one will be cut off and will exist no longer; the people of the prince will come will destroy the city and the Sanctuary; but his end will be [to be to be swept away as ] in a flood. Then, until the end of the war, desolation is decreed.
27 He will forge a strong covenant with the great ones for one septet; but for half of that septet he will abolish sacrifice and meal-offering, and the mute abominations will be upon soaring heights, until extermination as decreed will pour down upon the mute [abomination].

[edit] American Standard Version translation
The American Standard Version reads as follows:

24 Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
25 Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times.
26 And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: 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 even unto the end shall be war; desolations are determined.
27 And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate.

[edit] Literary structure
William H. Shea [2] notes that verses 25-27 form a chiasm (also explained here):

A. Daniel 9:25a (NIV)
Jerusalem Construction:
Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem
B. Daniel 9:25b
Messiah:
until the Anointed One, the ruler, comes, there will be seven 'sevens' and sixty-two 'sevens.'
C. Daniel 9:25c
Jerusalem Construction:
It will be rebuilt with streets and a trench, but in times of trouble.
D. Daniel 9:26a
Messiah:
After the sixty-two 'sevens,' the Anointed One will be cut off, but not for himself.
C'. Daniel 9:26b
Jerusalem Destroyed:
The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed.
B'. Daniel 9:27a
Messiah:
And he shall confirm a covenant with the many [for] one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease,
A'. Daniel 9:27b
Jerusalem Destroyed:
And on a wing of the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.

[edit] Context
According to the Book of Daniel (9:1), the vision takes place soon after Darius (who may or may not be the same person as Cyrus II, the Persian who controlled Babylon either at the time of the prophecy or shortly later) began his rulership over Babylon. Prior to this, Babylon had been ruled over by Belshazzar, and prior to him Nebuchadnezzar, who had besieged Jerusalem while Daniel was a youth. At the beginning of the scene (Daniel 9:2), Daniel relates that he had read the prophecy foretold by the prophet Jeremiah. The oracle was that after the holy city of Jerusalem, considered God's home by Jews, lay in desolation for 70 years and Judah had endured 70 years of captivity, the king of Babylon would be punished and the Jews would return to Jerusalem (Jer 25:11–12, 29:10 , strictly speaking, are two separate prophecies both of which speak of the same 70 years of Babylonian captivity).

Daniel, being aware of this writing and believing that the fulfillment was near at hand describes how he prayed for the Kingdom of Israel, asking God to have mercy on His rebellious people. Chapter 9 verses 20–23 describe an encounter in which the angel Gabriel came to share the vision.

There are several interpretations which could constitute the 70 years period mentioned in Jeremiah 25 and 29. There are several events that may signify the beginning of "desolation" as well.

The following are three separate starting points in the captivities of Judah.

The 1st captivity of Judah started around 605 BC. In the aftermath of the Battle of Carchemish Nebuchadnezzar takes a party of Jews captive, signaling the beginning of the destruction of Jerusalem. This is the captivity mentioned in Daniel 1:1 when Daniel and his companions were taken captive.
The 2nd captivity of Judah started in 597 BC. Nebuchadnezzar conquers Jerusalem, but leaves it standing, taking only certain groups of people captive after the Judeans refuse to pay taxes or tribute to Babylonia and then he appoints Zedekiah, the previous king's uncle, as the governor, signaling the beginning of Babylonian control over Judea. This 2nd captivity started the period of Ezekiel's captivity. (Ezekiel. 40:1)
The 3rd captivity of Judah started in about 587 BC, when Jerusalem and the Temple were burned down by Nebuchadnezzar's army, leaving them in complete desolation. Only a few of the poor were left in Jerusalem at this time. This destruction took place in the 19th year of Nebuchadnezzar. (Jeremiah 52:12-16)
There are several periods of 70 years during this captivity time frame. Only one likely fulfills the criteria of Jeremiah 25 & 29. That fulfillment is the 70 years period of time between the 1st captivity of Judah and the release of the Judean captives by Cyrus of Persia. (2 Chronicles 36:22; Ezra 1:1, 7; 3:7; 4:3, 5; 5:13, 17; 6:3, 14; Isaiah 44:28; 45:1;)

This 70 years counts from the Battle of Carchemish (1st captivity of Judah) until Jerusalem was allowed to be reconstructed by the Decree of Cyrus around 538 BC.[3] To make up for the several years' difference (605 to 538 is 67 years) some propose adjusting of the chronology slightly, or count 70 lunar years (lunar years being slightly shorter than solar years), or propose that 70 was a rounded number under inclusive reckoning. Others shift the termination event until the rebuilding actually began, one or two years later.
Some other 70 year periods are as follows:
From the destruction of Jerusalem in the 19th year of Nebuchadnezzar until the Temple was fully rebuilt in the sixth year of Darius I, producing a time frame of 586-516 BC or 70 years. (Jer. 52;12-14; Ezra 6:15)
The 70 year period of Divine indignation mentioned in Zechariah 1:12. This period of 70 years ended in the 2nd year of Darius I (Hystaspes) 520 B.C. This Divine anger began when the glory of God left the Temple and Jerusalem. According to Ezekiel 8-10 this took place in the 6th year and 6th month of his captivity or the 2nd captivity of Judah, which would have been the year 590 B.C.

[edit] Meaning of "weeks"
One principal debate regarding the words in the prophecy deals with the meaning of Weeks. The Hebrew word shevu`ah (שבועה) or "week" is based on the Hebrew word sheva` (שבע), meaning "seven." Secondly, in this instance the Hebrew word is in the male gender when normally the female version is used. There are three interpretations.

A large majority of theologians believe each seven represents seven years. Amilennialists who hold this believe the final fulfillment to have already happened; some premillennialists hold that an anacoluthon exists between the first 69 weeks and the last week (widely believed to be the Tribulation period also mentioned in Revelation). Some believe that the gap is over now that the nation of Israel has gained Jerusalem as its capital.[citation needed]
Scholars like J. A. Montgomery also consider the seven to be seven years, but place the fulfillment of the prophecy in the person of Antiochus Epiphanes and consider the book of Daniel to have been written during that time in an effort to engender resistance against the oppression of Antiochus.
Various commentators (e.g., some conservative amillennialists, Orthodox Jews) believe that the seventy weeks represent, to one degree or another, an indefinite time scale that cannot be used for definite prediction. Some Orthodox Jews hold the fulfillment to be in the 70 AD destruction of the temple. Philip Mauro believed the first 69 weeks to be 69 sevens of years, but the last to be an indefinite period.[4]
Few hold that the weeks in question are sets of 7 days. Some Christians have proposed such theories, but no such theory has gained any degree of acceptance.

[edit] Timing of the decree
One aspect of the 70 weeks prophecy is that it specifies a specific starting point in history before the countdown, as it were, begins. In this case it is an edict to rebuild Jerusalem and the Temple in Jerusalem. Five edicts concerning reconstruction in Judaea are recorded in the Bible.

A decree permitting rebuilding of the 2nd Temple (Ezra 1:2-4) issued by Cyrus in the first year of his reign (539-536 BC, depending on reckoning system)
A decree restarting the construction of the 2nd Temple after a lull and confirming Cyrus' earlier decree (Ezra 6:3-12) granted by Darius in his second year (520-518 BC for Darius Hystaspes, 422-420 BC for Darius Nothus)
A decree authorizing the use of certain articles for the temple rites and giving certain rights to Ezra and the Jews (Ezra 7:12-26) issued by an "Artaxerxes" in his seventh year. (459-457 BC for Artaxerxes Longimanus, 398-397 BC for Artaxerxes Memnon)
A decree authorizing the reconstruction of the city of Jerusalem (Nehemiah 2:4-9), granted by an “Artaxerxes” in his 20th year. (446-444 BC for Artaxerxes Longimanus, 385-384 BC for Artaxerxes Memnon)
A divine decree issued by God in the 2nd year of Darius I (Hystaspes) commanding Joshua and Zerubabbel to restart construction on the Temple and Jerusalem. These divine commands were witnessed by the two prophets Haggai and Zechariah. (Ezra 6:14, Zechariah 1:16)
Many Christian interpreters, following Sir Robert Anderson and/or Harold W. Hoehner, have held that only the decree of Artaxerxes Longimanus explicitly allows for the rebuilding of the city of Jerusalem. However, this particular idea does not actually have strong scriptural support. The Bible itself is arguably more directly supportive of the decree of Cyrus or Darius being the key initiating edict (see Isa. 44:28;45:13 Zech.1:16, Ezra 6:14), with many Jews adhering to this same belief.

Other authors have speculated the decree, in a divine prophecy, could be a divine command, which God's responses to Ezra's (several months after his decree was issued) or Nehemiah's prayer (in the month of Kislev the year before his decree was issued) would presumably represent. Jeremiah's prophecies of desolation at the fall of Jerusalem are also supplied as an opening date. Here it is said that the first seven weeks end at the Cyrus decree (exactly 49 years after the Fall of Jerusalem).


[edit] Division between the periods
In the prophecy the 69 weeks prior to the last are separated into a set of seven sevens and another set of sixty-two sevens. There is little description in the prophecy to enlighten one as to why the division is there in the first place. Some, such as Edward Young, suggest that the first set of 49 years represents the gap between one decree and another. His viewpoint is that the first decree by Cyrus represents the beginning of the prophecy, and the decree by Darius is represented by the second part of the prophecy (admittedly, this would force 49 years to lie between 538 BC and 520 BC, but Young does not hold that the years are definite measures of time)...

Another viewpoint is that the first seven set of seven years represents the time it took to clean out Jerusalem and restore the city. This is John Walvoord's supposition, but he does not consider it particularly important in the grand scheme of things.

A composite interpretation involves the identification of the Ezra decree's progenitor with Artaxerxes. Then, there are 49 years between Nehemiah's decree and Ezra's decree. Since Nehemiah's decree was followed by a start to rebuilding and Ezra's decree was followed by the end of the temple building and the dedication of the new temple, the two events can also stand as the endpoints of the restoration period.[5]


[edit] Fulfillment
A variety of opinion is present as to possible fulfillment of the prophecy.


[edit] Jewish viewpoints
Rashi explains that this scripture passage refers to the 70 years of exile that have passed from the destruction of the First Temple until this vision, and the entire 420 year period of the Second Temple. Rashi believes it refers to Agrippa II (whom he believes to have died at the time of the Temple's destruction.) There is an opinion that the "anointed" here is actually Joshua ben Jozadak, the High Priest who was one of the first Jews to return from Babylon to Israel and restore the sacrificial service in the Temple. Others say that the "anointed" is Zerubabel, who led the return to Israel. As he was of royal pedigree, he is called "anointed" (every Jewish king was anointed). Rabbi Saadia Gaon understands it as a reference to the Temple service of Kohanim that will come to an end with the destruction of the Second Temple.

According to Rabbi Shishler[6], the sixty-two weeks mentioned in Daniel 9:25 are correctly separated in the original Hebrew from the seven weeks by the punctuation mark 'atnach which is omitted in the King James Version. By creating a sixty-nine week period, which is not divided into two separate periods of seven weeks and sixty-two weeks respectively, Christians reach an incorrect conclusion, i.e., that the Messiah will come 483 years after the destruction of the First Temple. The 'atnach is the appropriate equivalent of the semicolon in the modern system of punctuation. It thus has the effect of separating the seven weeks from the sixty-two weeks: ". . . until an anointed one, a prince, shall be seven weeks; then for sixty-two weeks it shall be built again . . ." (9:25). Hence, two anointed ones are spoken of in Daniel 9, one of whom comes after seven weeks, and the other after a further period of sixty-two weeks.... The first "anointed" is Cyrus(Isaiah 45:1) whose decree to rebuild Jerusalem comes forty-nine years after the destruction of the city and the Temple, which is the time when an "anointed one" (Daniel 9:25) is to come to fulfill the prophecy(586-49=537 B.C.E). The second segment of the Seventy Weeks period, sixty-two weeks in length, covered by verse 26, culminates in 103 B.C.E. (586-49-434=103 B.C.E.). Verse 26 indicates that "after sixty-two weeks an anointed one shall be cut off." This "anointed one" is the High Priest Alexander Yannai(103-76 B.C.E.) who came to power just at the end of the sixty-two week period in 103 B.C.E. and was the last of the important Hasmonean leaders. The phrase "after sixty-two weeks" indicates the time frame during which the "anointed one shall be cut off," that is, suffer karet, "excision." The penalty accompanying karet is here aptly described as "to have nothing," or "be no more." This punishment is given to Alexander Yannai infamous for his unjust, tyrannical, and bloody rule. He is notorious for his open violent animosity against the Pharisees and his brazen rejection of the Oral Law. For example, Josephus records that Alexander Yannai fought against the Pharisees for six years, "and . . . slew no fewer than fifty thousand of them" (Jewish Antiquities XIII. 13. 5. [373]). He also "ordered some eight hundred of the Jews to be crucified, and slaughtered their children and wives before the eyes of the still living wretches" (Jewish Antiquities XIII. 14. 2. [380]).[7][8]


[edit] Time of Antiochus IV Epiphanes
Scholars who hold that Daniel was written in the 2nd century BC generally hold that the prophecy was fulfilled in the time of Antiochus Epiphanes. In this view, the "cutting off" of an anointed one may refer to the murder of the high priest Onias in 170 BC[9]; the destruction of the city refers to the sacking of Jerusalem in 168 BC; the "strong covenant" refers to a treaty between apostate Jews and Antiochus; the "cessation of sacrifice and offering" refers to the decree of Antiochus suspending temple offerings in 167 BC; and the "desolating sacrilege" refers to the altar of Zeus which Antiocus set up in the temple.[10] An account of these events is found in the intertestamental book of 1 Maccabees.

Other scholars hold that, though Antiochus is the fulfillment of other prophecies in Daniel (i.e. 8:23-25; 11:21-39), he is not the fulfillment of this one.


[edit] Time of Jesus Christ
Many theologians believe that the prophecy reaches its fulfillment during the life of Jesus Christ, although there is little consensus regarding whether it points to his birth, baptism, transfiguration, triumphal entry, crucifixion, or some combination of these events.

One traditional chronology of the 69 weeks has been done from Ezra's decree in 458 BC to AD 26, the alleged date of Christ's baptism, a span of 483 solar years. Some have used other methods to determine the chronology, some exact to the day.

Sir Robert Anderson used lunar data to fix the date of the first day of the first month of the twentieth year of Artaxerxes (the day implied in Nehemiah) to March 14, 445 BC. He showed that, based on various apparent references to the Great Tribulation both as three and a half years and also as 1260 days, 360 days could be fixed as the length of what he called a "prophetic year". He fixed the end date to April 6, 32, which he offered as the date of the Triumphal Entry. Alva McClain and others have since concurred with this viewpoint. There have been objections raised to some of Anderson's calculations.[11] For instance, later calculations have confirmed that Anderson was off by one day, as the opening date was a Friday, but the closing date a Sunday, something that could not happen in a whole number of seven-time periods (keeping in mind that in any given whole seven-time period, the closing date will always be shifted by one day from the opening date [for example, counting seven complete days from Noon on a Tuesday will end on Noon on a Wednesday]). Also, Babylonian records appear to show a leap month in 445 BC (so Nisan 1, the date of the decree, should be one month later on April 13). Moreover, Sunday, April 6 was almost certainly not Nisan 10, and more likely Nisan 6, with Passover eight days later on Monday the 14th.

Harold Hoehner set forth revisions to Anderson and gave an opening date of March 4, 444 BC (the one year shift being due to a different accession date of Artaxerxes) with the end of the 69 weeks on March 30, 33. The same errors with Anderson's calculations also plague Hoehner's, for he miscalculated the length of a year. The leap month means that Nisan 1 probably occurred on April 3 or 4. Ron Bigalke Jr. set forth revisions to Anderson and Hoehner based on the year of Artaxerxes succession as August 465 BC which Hoehner timed as December 465 BC. According to Bigalke, the end of the 69 weeks may be March 26, 33. However, this event loses its significance as the Triumphal Entry, for it does not occur on Sunday as church tradition dictates, nor on Monday as some new interpretations report. Bigalke did indicate the problem of a 26 March date since it would be too soon before Jesus' arrival in Bethany and the Passover. He stated that Hoehner did admit the possibility that Artaxerxes may have given permission to Nehemiah later than 1 Nisan. Bigalke's conclusion was if the starting date was 5 Nisan (which Hoehner left possible) then the number of days would be an exact 173,880 days.

The 19th century theologian Nathaniel West offered a completely different Christian solution and utilized internal biblical evidence to begin the prophecy with the decree of Cyrus (see Isa. 44:28, 45:13) and end the 69th week with the birth of Jesus' rather than with Jesus' Triumphal Entry. This solution has recently been further developed and defended by T.T. Schlegel.


[edit] Seventh-day Adventist interpretation
Seventh-day Adventists have always placed strong emphasis on the prophecies of the 70 weeks and the 2300 days. The decree by Artaxerxes allowed for Jerusalem to be restored and rebuilt. The two previous decrees only dealt with the construction of the Temple. The beginning of the seventy weeks occurred in 457 BC during Artaxerxes' 7th year as counted by the Jewish civil calendar.


King reigns were counted from New Year to New Year following an 'Accession Year'. The Persian New Year began in Nisan (March-April). The Jewish civil New Year began in Tishri (September-October).The final week began in the 15th year of Tiberius Caesar (Luke 3:1,2; 27 AD) with the baptism of Jesus (Luke 3:21). That year as calculated from the prophecy is -457 BC + 483 yrs (69*7) + 1 yr (for switch from BC to AD) = 27 AD.

In 31 AD, 3.5 years (midway) into the 70th week of years, the Messiah died on the cross confirming the first Biblical covenant. The 4 inch (10 cm) thick curtain between the Holy and Most Holy Places in the temple was ripped from top to bottom at the time of the Messiah's death signifying the end of the earthly temple's sacrificial system. The end of the week marks the announcement of the gospel to the Gentiles in 34 CE.[12] Furthermore, in Adventist theology the seventy weeks marks the first part of the 2300-day prophecy of Daniel 8:14.


[edit] Jehovah's Witnesses interpretation
Jehovah's Witnesses have traditionally placed strong emphasis on the prophecy of 70 weeks. They believe that the beginning of the seventy weeks occurred in 455 BC (the decree of Artaxerxes in his 20th year for Nehemiah). Using James Ussher and Diodorus Siculus to believe Artaxerxes began in 474 BC when Xerxes ended 21 years from his coregency of 495-486 BC. The final week thus begins in 29 AD (the baptism of Jesus), the middle of the week corresponds to Jesus' execution, and the end of the week marks the announcement of the gospel to the Gentiles in 36 CE. Lunar dates are confirmed if the reigns of Xerxes Ahasuerus and Artaxerxes used the Persian calendar 5 days behind the Egyptian calendar (their Epagum 1 on Egyptian Thoth 1, and their Thoth 1 renamed as Zoroastrian Deh 1 falling on Egyptian Thoth 6). In 388 BC according to THE BOOK OF CALENDARS the Gatha days (epagum) were moved to Koyak 1 so that the new year fell on Koyak 6 and the month Koyak was renamed Furvurdeen. This caused Deh and Bahman and Aspendadmad to fall on the same exact 30 days as Thoth and Phaophi and Hathyr (the other 9 months still remaining 5 days ahead of the Egyptian calendar).

In 33 AD, 3.5 years (midway) into the 70th week of years, the Messiah died on the stake confirming the first Biblical covenant and ending the temple's typical sacrificial system. The 4 inch (10 cm) thick curtain between the Holy and Most Holy Places in the temple was ripped from top to bottom at the time of the Messiah's death signifying the end of the temple's sacrificial system.

Much research has gone into the dating of the Jehovah's Witness dating of the reigns of Artaxerxes and Xerxes. The best summary of their belief is in 'Insight on the Scriptures'. However, there are problems. For example, the dated Babylonian tablets which substantiate the longer reign of Artaxerxes, according to the original study, were redated closer to the conservative date and suspiciously there is no tablet dated between the extended final years of Artaxerxes and the more conservative date of the end of his reign. But in no way does this distract from the validity of the prophecy. The words 'from the going forth of the word' could mean when Ezra's word reached Jerusalem.

One site says (apologies for the somewhat antagonistic tone): "But either the Watch Tower Society conceals the real facts about these two tablets, or they have done very poor research on the matter. The first tablet, designated "A. 124" by Thompson in his Catalogue from 1927, is not dated in the accession-year of Xerxes (486/485), as Thompson indicated. This was a copying error by Thompson. The tablet is actually dated in the first year of Xerxes (485/484 BC). This was pointed out as far back as in 1941 by George G. Cameron in The American Journal of Semitic Languages and Literature, Vol. LVIII, p. 320, ftn. 33. Thus there was no "overlapping" of the two reigns.

The second tablet, "VAT 4397", published as No. 634 by M. San Nicolo and A. Ungnad in their work from 1934, was dated by them to the fifth month ("Ab"). It should be noted, however, that the authors put a question mark after the month name. The sign of the month on the tablet is damaged and may be reconstructed in several ways. In the more recent work by Parker and Dubberstein, Babylonian Chronology, published in 1956, where the same tablet is designated "VAS VI 177", the authors point out that the tablet "has the month sign damaged. It might be IX [9] but more probably is XII [12]." (Page 17) The original guess by Nicolo and Ungnad is dropped altogether. As Darius died in the 7th month, a tablet dated to the 9th or 12th month in the accession-year of his successor is quite all right." [13]


[edit] Dispensationalist interpretation
See also: Great Tribulation and Futurism (Christian eschatology)
Dispensationalists typically hold that a 'hiatus', which some refer to a 'biblical parenthesis', occurred between the 69th and 70th week of the prophecy, into which the "church age" is inserted (this is also known as the "gap theory" of Daniel 9). The seventieth week of the prophecy is expected to commence after the rapture of the church, and will include the setup of an economic system utilizing the number '666', the reign of the beast, who is commonly known as the Antichrist, the false religious system known as the harlot, the Great Tribulation and the Campaign of Armageddon. [14]

Controversy over the antecedent of he in Daniel 9:27 rages on in prophetic circles - many within the ranks of Premillennialism do not affirm the "confirmation of the covenant" is made by Jesus Christ (as Seventh-Day Adventists conjecture--as well as many Amillennarians) but the antecedent of "he" in vs. 27 refers back to vs. 26 ("the prince who is to come"--i.e., the Antichrist). Antichrist will make a future "treaty" as the Prince of the Covenant (i.e., "the prince who is to come") with Israel's future leadership at the commencement of the Seventieth Week of Daniel's prophecy but in the midst of the week he, the Antichrist, will break the treaty and commence persecution against a regathered Israel. (Please see Doug Krieger, "Unsealing the End of Days...The Visions and Prophecy of Zechariah"[15] (E-Book). Also: Sir Robert Anderson, The Coming Prince (ISBN 0-8254-2115-2). The 70th Week Prophecy of Daniel is affirmed by nearly all brands or derivations of dispensationalism to refer to the Jewish people, not exclusively to the Church - these dispensationalists infer that those Christian eschatologies which attempt to replace the initial remarks in Daniel 9:24 with today's Church, violate the biblical literalism of the Scripture and distort the hermeneutics of the passage:

"Seventy weeks are determined for your people and for your holy city" (Daniel 9:24a).

By appropriating the Seventy Week Prophecy of Daniel to the Church (i.e., the "New Israel of God") dispensationalists see a clear attempt at supersessionism on the part of the Seventh-Day Adventists and those eschatologies which assert that National Israel plays no future prophetic role.

The attribution of Jesus Christ as the "he" in Daniel 9:27 who "breaks covenant" with the Jewish people is seen by dispensationalists as a most critical piece of Bible prophecy. Some claim that such a designation borders on heresy in that "Jesus Christ does the work of Antichrist?"

They claim that to assign the breaking of this future covenant to be made by Antichrist with the Jews to history past (i.e., to the earthly ministry of Jesus Christ) distorts the chronological order of the text, and denigrates the person and work of Jesus Christ (i.e., Jesus Christ does the work of Antichrist).


[edit] Progressive dispensationalism Interpretations
The continuity of the 69th and the 70th week are purposefully separated - just as the first and second comings of Christ are separated by a period of time ("Until Messiah the Prince" in Daniel 9:25 refers to the Triumphal Entry of Jesus into Jerusalem on Palm Sunday and presentation of His Messiahship to Israel; whereas in Daniel 9:26, after 69 Weeks, "Messiah shall be cut off" refers to the crucifixion of Jesus four days after Jesus' Triumphal Entry into Jerusalem). These two events (the Triumphal Entry and the Crucifixion of Jesus) are appropriately sequenced in Daniel 9:24 and 9:25; and then the final 70th Week of Daniel's prophecy takes place after 70 AD ("the people of the prince who is to come shall destroy the city and the sanctuary" (Dan. 9:26) (Note: These premillenarians affirm that Titus in 70 AD destroyed the city and the sanctuary; however, it is "the people" of the "coming prince" - i.e., the Romans who destroyed Jerusalem and the Temple in 70 AD; however, the "coming prince" refers to the "he" as in "Then he shall confirm a covenant with many for one week" in Daniel 9:27.). These Premillenarians (e.g., Dallas Theological Seminary) affirm that the entire 70th Week of Daniel's prophecy is yet future, and that Antichrist will inaugurate its commencement.

Progressive dispensationalism does not hold that the rapture of the Church occurs before the commencement of the 70th Week, yet future, but at the terminus of the 70th Week. The chronologies or time lines in Daniel - particularly Daniel 8:13-14 - which mentions (according to these premillenarians) the length in days (not years) from the "future commencement" within the context of a future 70th Week of Daniel of both (1) "the daily sacrifices" or the commencement of the sacerdotal rites of a new Jewish Temple within the 70th Week of Daniel; and (2) "the transgression (i.e., abomination) of desolation" wherein "both the sanctuary and the host to be trampled underfoot" (Daniel 8:13) take place . . . is precisely a period mentioned in Daniel 8:14: "For two thousand three hundred days; then the sanctuary shall be cleansed." Prophetic items dealing with the future Sanctuary of the Jews are cast into a time yet future--the Seventieth Week of Daniel.

Progressive dispensationalists do not accord exclusive rights to the 2,300 days to either the time frames around the time of Antiochus Epiphanes nor assign them the designations as "day-years" to the Seventh Day Adventists. Both dispensationalists and progressive dispensationalists (as well as nearly all other mainline evangelicals) do not accord any eschatological credibility to the so-called Investigative Judgment. The 2,300 days commence on the 250th day of the 70th Week of Daniel (wherein the sacerdotal rites of the Jewish Third Temple commence) and are terminated at the mid-point of the future 70th Week or at the end of the first 1,260 days of the future 70th Week (i.e., 1,010 days the sacerdotal rites will be maintained). Then, for the next 1,290 days or up through the 2,300 days, "desolations" will persist (i.e., 1,010 days + 1,290 days = 2,300 days); to wit:

"'How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled underfoot?' And he said to me, 'For two thousand three hundred days; then the sanctuary shall be cleansed'" (Daniel 8:13b-14).

"And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days" (Daniel 12:11).

The "daily sacrifice is taken away" in the midst of the 70th Week - also known as the "Abomination of Desolation" mentioned by Jesus in Matthew 24:15 and Mark 13:14 and by the Apostle Paul in his allusions to the "Man of Sin" - the "Son of Perdition" - the "Lawless One" - in II Thessalonians 2:1-12:

"...and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God" (II Thess. 2:3-4).

The terminus of the 70th Week is at the close of the second set of 1,260 days or the period also known as the "42 months" (Revelation 11:2) or of "time, times and half a time" (Daniel 12:7; Revelation 12:14) or the time of the "Great Tribulation" or the final 3.5 days (as 3.5 years) or the latter half (again) of the 70th Week of Daniel (Revelation 11:9, 11). The first 1,260 days demonstrate the prevailing testimony of the Two Witnesses(Revelation 11:3-6); whereas the last half of Daniel's 70th Week represents the persecution by the Beast and the trampling underfoot of the Gentiles of these Two Witnesses (Revelation 11:2, 7-8; 12:17).

The 1,290th day (Daniel 12:11) is 30 days beyond the close of the second half of the 70th Week or 30 days beyond the 1,260 days or the 1,290th day. It is during this time frame (30 days) that the Wrath of God/Wrath of the Lamb and the climax of Armageddon takes place (Revelation 14:17-20; 16:16). Also, it is at the terminus of the 70th Week on the final 1,260th day that the resurrection/rapture of the saints takes place--prior to God's Wrath (Revelation 14:10) being poured out.

The Second Coming of Christ will take place on the 1,290th Day - at the close of the "desolations" and/or 2,300 days from the time the Jews commence their sacerdotal rites in their Third Temple until the final day of the desolations. The final 35 days (Daniel 12:12: "Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days") is the period of time wherein Jesus shall be revealed to National Israel as Messiah (Zechariah 12:10-14; Matthew 23:39; Romans 11:25-29) and the "judgment of the nations" (Matthew 25:31-34) will take place prior to the commencement of the 1,000-year "literal" Millennium period on the earth.


[edit] Other interpretations
Perhaps the most convincing of the alternatives to the "mainstream" interpretations is that presented in R.C. Newman et al., "Public theology and prophecy data: Factual evidence that counts for the biblical world view," Journal of the Evangelical Theological Society, 46/1 March 2003, 79–110. This paper interprets the "seventy sevens" in the Daniel 9:24–26 prophecy to be seventy shemittot (or Sabbatical) Cycles. Sabbatical years begin on 1 Tishri (and not 1 Nisan) of every seventh year; with the Jubilee year also beginning on 1 Tishri and being completed every (49 + 1 =) 50 years (b. Nedarim 61a; b. Rosh Hashannah 9b). As such, the decree to rebuild Jerusalem during the twentieth year of Artaxerxes I would have occurred in the first of these "seventy sevens"; and the Messiah would have been "cut off" in the sixth-ninth of these "sevens." For a list of in what span of years these Sabbatical Cycles occurred in Jewish history, see Benedict Zuckermann, Jahresbericht des jüdisch-theologischen Seminars, Breslau, Germany. 1857.

However, some scholars still believe that no intelligible specific fulfillment exists. Among these are J.A. Montgomery and Edward Young.


[edit] See also
Armageddon
Apocalypse
Book of Daniel
Nebuchadnezzar's statue vision in Daniel 2
Daniel's Vision of Chapter 7
Daniel's Vision of Chapter 8
Daniel Prophecy Literary Parallels
Book of Revelation
Christian eschatology
Dispensationalism - which posits a "parenthesis" between weeks 69 and 70 in the historic fulfilment.
Post Tribulation
The Two Witnesses

[edit] References
^ Scherman, Rb. (Ed.), 2001, p.1803
^ William H. Shea, "The Prophecy of Daniel 9:24-27", in Holbrook, Frank. ed., The Seventy Weeks, Leviticus, and the Nature of Prophecy, 1986, Daniel and Revelation Committee Series, Vol. 3, Review and Herald Publishing Association
^ The date of 538 B.C. for the first year of Cyrus is based on the work of Ptolemy. Ptolemy does not give specific astronomical data to fix the date of the 1st year of Cyrus as he does with many of the other Babylonian and Persian kings. The Babylonian dynastic tablet gives 194.3 years from Yukin-Zira to the overthrow of Nabonidos. The 1st year of Yukin-Zira is astronomically fixed to the year 731 B.C. This then would make the overthrow of Nabonidos in the year 537 B.C. and the 1st year of Cyrus as ruler of Babylon in the year 536 B.C. Which would then would make the 2nd year of Cyrus (when the 2nd Temple foundation was laid - Ezra 3:8) 70 years from the 1st captivity of Judah.
^ The Philip Mauro Archive
^ Herb Vander Lugt (1994). The Daniel Papers (pdf), RBC Ministries. Retrieved on 2009-03-21. “According to Barnes and several other trustworthy Bible commentators, the historian Prideaux declared Nehemiah's last action in rebuilding the city occurred in the 15th year of the Persian ruler Darius Nothus (423 - 404 B.C.). His 15th year was the 49th year from the 457 B.C. decree. Josephus seems to support this idea in his remarks about the death of Nehemiah”
^ Orthodox Judaism: Daniel 9
^ [http://www.jewsforjudaism.org/web/faq/faq120.html Jews for Judaism FAQ, #120.
^ [http://www.jewsforjudaism.org/web/faq/faq043.html Jews for Judaism FAQ, #43.
^ comp. Baethgen in Stade's "Zeitschrift," 1886, vi. 278
^ Ronald S. Wallace. The Message of Daniel (BST). InterVarsity Press.
^ Sir Robert Anderson and Daniel 9
^ Ellen G. White, The Great Controversy, chapter 23
^ THE 20TH YEAR OF ARTAXERXES AND THE "SEVENTY WEEKS" OF DANIEL Carl Olof Jonsson, Göteborg, Sweden, 1989. Revised 1999, 2003. http://user.tninet.se/~oof408u/fkf/english/artaxerxes.htm as of 07-07-08
^ J. Dwight Pentecost. Things to Come. Zondervan Publishing House.
^ "Zechariah"".

[edit] Bibliography
Sir Robert Anderson, The Coming Prince (ISBN 0-8254-2115-2)
Ron J. Bigalke Jr., "Government of the Future," in One World (ISBN 0-9749811-8-4)
Harold W. Hoehner, Chronological Aspects of the Life of Christ (ISBN 0-310-26211-9)
Clarence Larkin, The Book of Daniel (ISBN 0-7661-8573-7)
Holbrook, Frank. ed., The Seventy Weeks, Leviticus, and the Nature of Prophecy 1986, (ISBN-10: 0-9256-7502-4)
T. T. Schlegel, Know Therefore and Understand: A Biblical Explication of the First 69 Weeks of Daniel 9 (ISBN 0-9704330-9-3)
John F. Walvoord, Daniel: The Key To Prophetic Revelation (ISBN 0-8024-1753-1)
Nathaniel West, The Thousand Year Reign of Christ (ISBN 0-8254-4000-9)

[edit] External links
The 70 Weeks and 457 B.C.
When Did the Seventy Weeks of Daniel 9:24 Begin?
A discussion of Jewish thought on the endtimes
Historicist views on 70 Weeks
Antichrist: Reflections on the Desolator - Chapters 25 and 27
The Prophetic Sequence - Parts XVII, XVIII, XIX, XXIV and XXV
70 weeks : 455 BC to 36 AD (french)
Daniel's Seventy Weeks - A Divine Command to Restore and Build Jerusalem
Retrieved from "http://en.wikipedia.org/wiki/Prophecy_of_Seventy_Weeks"
Categories: Christian eschatology | Hebrew Bible events | Book of Daniel | Biblical phrases
Hidden categories: All articles with unsourced statements | Articles with unsourced statements since May 2007ViewsArticle Discussion Edit this page History

..............................................benny

Hi Benny,

Please allow me to restate my previous post as follows:

It's difficult to call any one individual a "false prophet", when ALL are of such report, -- as measured by the 9th chapter of Daniel.

I'm not sure where you got lost in the word "ALL", but it was intended to be inclusive of your commentators. Thus your dilemma.


With Best Regards,
DaDad

PS If I recall correctly, you seemed to insist on "scripture" from ME, but then resorted to commentaries from YOU. -- It's funny how we justify our views according to our doctrinal underpinnings. Maybe we could aspire to greater things, ... but then again, ... probably not.

You should stop speaking gibberish.

You back up a false prophet,and your reply is seen as an interlectual kid scorned.
August the 12th is coming.....The false prophet who you back up, his words will not come to pass.
The revealing of the ac happens at the A.O.D..The Bride will have been long gone into heaven.This revealing is meant for national Israel.

Daniel's "Seventy Weeks"
An Historical and Exegetical Analysis


copyright 1991, Fred G. Zaspel


Purpose of Paper

Interpreters agree that Daniel's famous prophecy of "seventy weeks" finds its fulfillment in the life and ministry of Jesus Christ, but exactly how the time-frame is to work out is a matter of some debate. Differences arise primarily from disagreement as to, 1) chronological methods and, 2) the terminus a quo and the terminus ad quem of the specific years in question. Most disagreement centers on the eschatological significance of the prophecy.

Virtually all of the interpretations of this prophecy which are commonly given are forced to make certain interpretive assumptions and/ or leave certain details of the passage unexplained in order to stand. The purpose of this paper is to examine and account for all of these often overlooked details and identify as closely as possible the terminology, people, and time-frame of Daniel 9:24-27.


Daniel's "Seventy Weeks" Prophecy

From a study of Jeremiah's prophecy Daniel had calculated that the time of Israel's captivity (seventy years) was about to end (Dan.9:1-2). Interrupting his fervent prayer in this regard the angel Gabriel "informed" him (9:22) of coming events related to the people of Israel. The content of that prophecy, recorded in Daniel 9:24-27, follows (author's translation).

(24) "Seventy sevens are determined upon your people and upon your holy city to bring transgression to an end, and to seal up sin, and to make atonement for guilt, and to bring in everlasting righteousness, and to seal the vision and prophet, and to anoint the holy of holies.

(25) So know and have (this) insight, (that) from the issuing of the word to restore and to build Jerusalem until an anointed one, a prince, (shall be) seven sevens. And (for) sixty-two sevens the street and moat shall return and be built, even in times of distress.

(26) And after the sixty two sevens (the) anointed one shall be cut off but not for himself. And the city and the holy (place) shall be destroyed by the people of the coming prince. And his destruction shall be in the outpouring; and until the destruction there shall be war, desolations are decreed.

(27) And he shall cause a covenant to prevail with the many for one seven. But (for) half of the seven he shall cause sacrifice and offering to cease; and upon the wing (shall come) a desolating abominable idol, even until the end, and until that which is decreed shall be poured out upon the desolator."


New Testament References

Final decision regarding the interpretation of any Old Testament prophecy can be made, of course, only after the New Testament citations/allusions to that prophecy are taken into account. This passage of Daniel is treated by New Testament authors at least three times.

Jesus made express reference to Daniel's "abomination of desolations" as the identifying sign of the "great tribulation" (Mt.24:15). But since this phrase ("desolating abominable idol") occurs also in Daniel 11:31 and 12:11 it must be determined which is Jesus' exact point of reference. All sides acknowledge that Daniel 11:31 refers to the altar or idol of Zeus that Antiochus Ephiphanes placed in the holy of holies of the Jerusalem temple in June, 168 B.C. Since Jesus' reference to Daniel's idol was spoken of as yet future (to Him), this cannot be His point of reference. It seems that the idol of Daniel 12:11 is the very same as that of 9:27, and in both cases the thought connects the ending of sacrifices with the abomination of desolation. It would be difficult to demonstrate any reference to 12:11 as over against 9:27; the two speak of the same. In His Olivet discourse, then, Jesus makes specific reference to Daniel's prophecy of the seventy weeks.

A comparison of the details of Daniel's seventieth week with 2 Thessalonians 2 and Revelation 13 demonstrates further New Testament dependence upon this passage. They have in common, among other things, the idol, the blasphemy in the temple, and a three and one half year reign. This jumps ahead in the study a bit, but the following chart shows what the passages have in common and thereby demonstrates their common theme.


Characteristics of the Coming Prince

Characteristict: Dan.9 II Thes.2 Rev.13 (Coming Prince)
(Man of Sin)
(Beast from Sea)

Makes blasphemy in Temple X
X
X

Makes Idol X
X

Demands Worship X
X

Succeeds in Deceiving with Signs X
X

Reign of Terror X
X

Empowered by Satan X
X

3½ Year Reign X
X

Persecutes Saints X
X
X

World Rulership (implied)
X
X

Destroyed by Christ at His coming (Implied)
X
X



Granted, several of the points on the chart are yet to be established, but given the commonness of the passages it is impossible not to see them as speaking of the same event(s).

With this link of Daniel's prophecy to the Olivet Discourse and other New Testament eschatological passages, Daniel's prophecy becomes pivotal. It provides the key and establishes the framework of further prophetic discussion. Understanding it properly is critical, then, to the proper understanding of prophecy as a whole.


The Significance of the Term "Seventy Sevens"

The term "seven" (shabua') is used six times in this passage, and as in all of its twenty occurrences in the Old Testament it indicates a definite period of seven.

Leupold, Young and Keil all understood the "weeks" as symbolic periods, but this idea is both hopelessly confusing and contrary to the normal and easiest usage of the terms. Keil understood the first seven as representative of the time from Daniel to Christ--roughly 550 years, and the next sixty-two sevens as representative of the time from Christ's first to His second advents--already nearly 2,000 years. Now if seven can mean 550, then can we assume that sixty-two means 4,872 and that Christ will return before that date? And then that last seven (whatever it symbolizes) should signify something near eighty years! Then there is the difficulty of explaining how the Messiah being "cut off" can refer to Christ's second coming. The whole idea renders words meaningless.

The prophecy, then, concerns a definite period of "seven sevens." Seven periods of days or months leave no room for the fulfillment of the details of the prophecy and would render meaningless Jesus' reference to the seventieth seven as yet future (to Him). Given the details of the prophecy this "seventy periods of seven" must refer to periods of years. No other time period would allow enough time to embrace all the events specified. Furthermore, Daniel had been thinking in terms of periods of seven years, specifically ten of them (Dan.9:1-2). This was the length of the captivity determined by his people's violation of the sabbatic year (cf. 2 Chron.36:21; Jer.25:11-12). Israel had neglected precisely seventy sabbatical cycles; to put it another way, their disobedience continued 490 years. The time specified by Gabriel to Daniel here is very appropriately the same. It breaks down as follows:

Seven sevens = 49 years
Sixty-two sevens = 434 years
One seven = 7 years
Seventy sevens = 490 years

Daniel's prophecy concerns a time frame involving 490 years.

By way of an aside, it is in order here to highlight a common error that should be avoided. Following the lead of Sir Robert Anderson many posit a meaning to "years" different from the usual. "Prophetic years" are said to be of only 360 days, measured by the Jews' twelve months of thirty days each. This approach is then used to add consecutively sixty-nine 360-day years to pinpoint the exact day/year of Christ's earthly ministry. The idea is extremely attractive, because years then add up differently and, depending upon the terminus a quo, more closely to specific events in the life of Christ.

However, the theory seems to have been born out of a supposed necessity, and the obvious problem with this approach is that it overlooks the fact that the Jews knew very well how many days should be in a year; and so as necessary they added an "intercalary month" to "correct" their calendar. Moreover, it seems that Daniel himself understood the "years" of Jeremiah in the usual sense (9:1-2). The prophecy should be understood by counting the years specified, not by adding and/or deleting days which are not specified. This is how Daniel calculated the end of the seventy years' captivity, and this is most naturally how we should understand the years he prophesied also.

It is also noteworthy that while some interpreters would leave us in hopeless confusion concerning the time-frame of Daniel's prophecy, even to the point of asserting that such cannot yet be certainly known, Daniel himself did not have that trouble in interpreting Jeremiah. It is not assuming too much to expect these years spoken of by Gabriel to Daniel to be as clear as those of Jeremiah.

Historical Data

The following dates have been suggested as pertinent to the chronology of Daniel's seventy sevens. They will serve as potential reference points as the study progresses.

605 B.C. --Jeremiah's prediction of Judah's captivity

--First captives deported to Babylon


587 B.C. --God's word came to Jeremiah promising the

re-inhabiting of Jerusalem


586 B.C. --Jerusalem fell, the first temple was destroyed, and most

of the remaining Jews were deported to Babylon


558 B.C. --Cyrus II (the great) became king of Persia and enlarged

his kingdom to include Media (among others)


539 B.C. --Cyrus' general, Gobryas, attacked the Babylonians

538 B.C. --Gobryas defeats Babylon, kills Belshazzar, & becomes

king (a.k.a., Darius the Mede)

--Daniel's "Seventy Weeks" prophecy

--Cyrus' decree to end Jewish captivity


536 B.C. --Foundations of the second temple were laid, thus

ending the 70 year captivity (605-536)


458 B.C. --Artaxerxes' decree to rebuild temple

445 B.C. --Artaxerxes' decree to rebuild Jerusalem

6? B.C.-A.D. 33? --Life of Christ

A.D. 70 --Fall of Jerusalem


Note: The following briefly summarizes the various suggestions regarding the dates of the life of Jesus.

7-4 B.C. -- Birth

A.D. 27-30 -- Beginning of ministry

A.D. 30-33 -- Death



Exposition

Part One: Introduction (verse 24)

The Subjects of the Prophecy

There can be little question about the identity of the subjects of Daniel's prophecy: it concerns the nation of Israel, those for whom he had been praying in their captivity, and Jerusalem, their capital city. "Seventy sevens are determined upon your people and upon your holy city" cannot possibly indicate anything else. Daniel had been pondering the future of his people, and in the writings of Jeremiah he found a partial answer: they would soon be delivered. His subsequent prayer for their deliverance from captivity was interrupted by Gabriel who informed him of still more details of his nation's future--specifically, a period of 490 years.

No interpretation of this prophecy which ignores its Jewish focus should be seriously considered. The nation of Israel was Daniel's concern at this point and the subject of his prayer. In the introduction to the prophecy Gabriel speaks of "your people and your holy city" and of "the holy of holies" (qodesh qadashim), which is clearly and always in the Old Testament a reference to Israel's tabernacle or temple. The prophecy throughout employs such terms as "Jerusalem," "the city," "the sacrifice and the oblation," and "the many." The people and city under discussion could not be made more obvious; namely, the nation Israel and her capital city, Jerusalem.


The Objectives of the Seventy Weeks

By the use of a series of infinitival phrases, verse 24 also states the six-fold purpose of these seven sevens: "(1) to bring transgression to an end, and (2) to seal up sin, and (3) to make atonement for guilt, and (4) to bring in everlasting righteousness, and (5) to seal the vision and prophet, and (6) to anoint the holy of holies."

1) lekale', translated "to bring to an end" (piel from kalah), speaks of "ending," "finishing" or "firmly restraining." Precisely what is "firmly restrained" is happesha' (transgression), probably to be understood as rebellion, waywardness, that principle of evil within man.

2) The precise reading of the second infinitive is questionable. The Kethib reading signifies, "to seal up sin" (ulechatem chatta'ot). The Qere points instead to the verb root tammam, "to complete, make an end" (hence, KJV, NASB). The "sins" (chatta'ot) spoken of here refer to men's personal, daily sins--their activities of sin. In either case, as Young says, "the thought is that an end will be made of sin as such."
3) "To make atonement for guilt" (ulekapher 'awon) promises the expiation of sinfulness.

All of the first three objectives are, in effect, negative--they speak of the removal of sin and guilt, that which was the cause of Israel's captivity. Together they promise not only atonement but the actual cessation of sin itself. Sin itself (as an inward principle and as a practice) will be ended, and those sins previously committed will be pardoned. The seventy weeks will see the complete removal of the sin of Daniel's people forever.

By contrast, the last three purposes are more positive, speaking of blessings given.

4) "To bring in everlasting righteousness" (ulehabi' tsedek 'olamim) signifies the opposite of what has gone before. Just as God will remove Israel's sin, so also He will "cause to come in" (hiphil) a righteousness that will endure forever.

5) "To seal the vision and the prophet" (ulechatem chazon wenabi') signifies the final fulfillment of prophetic revelation. The time specified will see the perfect completion of all the visions and words of the prophets.

6) "To anoint a holy of holies" (welimeshoach qodesh qadashim) clearly speaks of a ritual consecration of the Jewish temple.

Noteworthy also is the fact that the seventy weeks are here viewed as a unit: "Seventy weeks is [not "are"] determined...." Gabriel is saying that all the objectives will be carried out but not finally until the seventieth week. "Seventy weeks is determined" to accomplish these things:

1) to bring transgression to an end
2) to seal up sin
3) to make atonement for guilt
70 Weeks to... 4) to bring in everlasting righteousness
5) to seal the vision and prophet
6) to anoint a holy of holies.


Summary

In summary, the seventy weeks will see the complete removal of Israel's sins forever, the establishment of everlasting righteousness, the final fulfillment of all Old Testament prophecy and the consecration of the temple.

All this helps to establish the time-frame of the prophecy as well. Clearly, it involves the earthly life and ministry of Jesus; His sacrificial work is the atonement being spoken of (#3). But He has not yet "put an end" to the sins of Israel (#1, 2). He has in principle, to be sure, but not in actuality; the sins continue today. Nor have the many prophecies of the Old Testament been fulfilled (#5). Nor has the holy of holies been "anointed" (#6). These words seem to suggest a yet future fulfillment. However, not to jump ahead of ourselves, the remainder of the passage should be allowed to speak to this question also.

The Seven and Sixty-Two Sevens (verse 25)

Common Interpretations

The prophecy itself begins by stating the terminus a quo of the seventy sevens: "from the issuing of the word to restore and to build Jerusalem." Working on the assumption that, 1) "an anointed one, a prince" must refer to Jesus Christ, and 2) the sixty-two sevens follow immediately after the seven sevens, numerous attempts have been made to identify the terminus a quo by counting backwards 483 years (69 X 7) from some event in the life of Jesus, usually his triumphal entry, to find a decree to rebuild the city. The question, then, is this: When was that "word to restore and to build Jerusalem"?

It cannot be the decree of Cyrus in 538 B.C., for that decree concerned only the temple and not the restoration of the city. Further, it yields a date much too early for the Messiah, 55 B.C.

538 B.C.
-483 years (69 X 7)
55 B.C.

Nor can it be the decree of Artaxerxes in 458 B.C., for while that time frame may fit ( --> A.D. 26), the decree itself concerns only the temple and not the city.

The decree of Artaxerxes in 444 B.C. specifies the city and the walls, but it is too late, A.D. 40.

444 B.C.
-483 years (69 X 7)
40 A.D.

Anderson and those who follow his rather ingenious scheme (see p.5) begin the seventy sevens with the decree of Artaxerxes in 444 B.C. and come to a date of A.D. 33.

444 B.C.
-483 "prophetic years"
33 A.D.

Again, this is very attractive, for the time-frame fits well. However, as pointed out previously, it simply does not do justice to the normal understanding of "years" as Daniel himself calculated them from Jeremiah's prophecy.


Suggested Alternative

1) Exegetical Considerations

Perhaps the difficulty lies in a basic misunderstanding of Gabriel's chronology. Why are the first seven separated from the next sixty-two? And why, in verse 26 does Gabriel say "after the sixty-two sevens" rather than "after the sixty-nine"? This is one factor which none of the above suggestions can even attempt to explain; the assumption is that the division is made for essentially no reason at all.

A normal reading of verse 25 demands a break between the "seven sevens" and the "sixty-two sevens." To take the total sixty-nine together results in a rather awkward reading of the verse, as that of most of the common English versions. It also leaves their separation unexplained, as well as the statement "after the sixty-two weeks" of verse 26. The Hebrew text shows an athnach (period, break in thought) after the words "seven sevens." The pointings of the Masoretes are not inspired, of course, but they are extremely valuable and normally followed as guides in translation. The Masoretic understanding of verse 25a reads,

"So know and have (this) insight, (that) from the issuing of the word to restore and to build Jerusalem until an anointed one, a prince (shall be) seven sevens."

Then the prophecy continues,

"And (for) sixty-two sevens the street and moat shall return and be built, even in times of distress."


The New English Bible captures this well:

"from the time that the word went forth that Jerusalem should be restored and rebuilt, seven weeks shall pass till the appearance of one anointed, a prince; then for sixty-two weeks it shall remain restored, rebuilt with streets and conduits."


So also the Revised Standard Version:

"from the going forth of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time."


The sense is that the seven sevens (not sixty-nine) shall issue in the arrival of "an anointed one, a prince." Then the sixty-two sevens follow and will witness the restoration of the city during times of distress.


2) The Seven Sevens

To determine the terminus a quo of the seven sevens, most look for some "official decree" made by some king or ruler concerning the rebuilding of Jerusalem. But the text does not demand that. The sevens begin with "the issuing of the word (dabar) to restore and build Jerusalem." No royal decree is required, although it obviously is the "word" of someone capable of seeing that it is carried out. The question, therefore, is this: is there any "anointed one, a prince" arriving forty-nine (7 X 7) years after any "issuing of the word to restore and to build Jerusalem"?

When the Christian reads "an anointed one, a prince" or "messiah prince" (mashiach nagid) he generally thinks immediately of Jesus Christ Who is the Messiah. But the Scriptures are not so restrictive (e.g., 1 Sam.2:10, Hannah of the King; 1 Sam.16:6, Samuel of Eliab; 1 Sam.24:6, David of Saul; etc.). Most significantly, God Himself calls Cyrus "His anointed" (limeshicho, Isaiah 45:1). This is significant, for Cyrus was one who would not even "know" the Lord (Is.45:4)! In his remarkable prophecy Isaiah predicts the arrival of "Cyrus" who will be the deliverer of Israel; as such he would be "God's anointed." Well over 100 years later (538 B.C.), in fulfillment of this prophecy one "Cyrus," king of Persia, who "knew not" the Lord, decreed the end of the Jews' captivity. Isaiah's prophecy was fulfilled exactly.

Interestingly enough, precisely forty-nine (7 X 7) years earlier (587 B.C.) God had "issued His word" to Jeremiah promising the end of Israel's captivity and the rebuilding of Jerusalem (Jer.32:1, 6-9, 13-17, 24-27). Coincidence? There cannot possibly be any "word to restore and build Jerusalem" any more significant than His. It would seem easiest to understand Daniel as thinking of this word. Can it be accident that history and these prophecies of Isaiah, Jeremiah and Daniel all line up so precisely? It would be extremely difficult to think so. In fact, given the complex, precise accuracy of this time-frame, to deny it would require some explanation.

It seems, then, that the seven sevens began in 587 B.C. with God's word to Jeremiah concerning the rebuilding of Jerusalem and ended in 538 B.C. with Cyrus' decree to end Jewish captivity.

587 B.C. (God's word to Jeremiah)
+49 years (7 X 7)
538 B.C. ("an anointed one, a prince" --Cyrus)


3) The Sixty-Two Sevens

The sixty-two sevens (62 X 7) signify 434 years which, if added on from 538 B.C., would result in a date (104 B.C.) well before the time of Jesus Christ and of no related historical significance. Clearly, if this date (538 B.C.) be adopted as the terminus ad quem of the seven sevens, it must be explained how the sixty-two weeks run to the time of Jesus Christ, assuming the need to do so.

No terminal point is specified for the sixty-two sevens, but verse 26 states that "after the sixty two sevens Messiah shall be cut off." Given that this is a reference to the crucifixion of Jesus Christ, the sixty-two sevens must run out prior to that time. Notice it is "after" ('achare, Aramaic form) the sixty-two sevens that Messiah is cut off. No mention is made of how long after; predictive prophecy would allow a broad definition. Nor is it said to be during the seventieth seven. It is simply "after" the sixty-two. That is all that can be forced from the text.

But with the clear distinction between the seven sevens and the sixty-two sevens established, the question must be asked: Are these sixty-nine sevens to be simply taken together and added consecutively without interruption? Could their separation instead signify a "time-gap" between them? This would not be at all unusual in Biblical prophecy (e.g., Dan.11:2-3; Micah 5:1-2), and there is nothing to indicate that such a "gap" between the first seven and the next sixty-two sevens would constitute any violation of the text. In fact, a gap between these two periods is the only explanation available to account for their separation. Moreover, if the rebuilding of Jerusalem be taken as the terminus a quo of the sixty-two sevens, then such a time-gap is specifically stated.

The structure of the 490-year complex seems to predict three separate periods of time, together totaling 490 years but embracing much more. The seven sevens have their own terminus a quo and terminus ad quem specified. The sixty-two sevens are said to begin at a time other than the terminus ad quem of the previous seven. And the one (final) seven follows the events of verse 26, which are themselves "after" the sixty-two! It is not hermeneutical assumption which posits these time-gaps but exegetical necessity.

The question that remains, then, is, Would a time gap between the seven and the sixty-two sevens help to reconcile the overall time-frame? Are there any historically significant dates which could mark the beginning and end of the sixty-two sevens?

"And (for) sixty-two sevens the street and moat shall return and be built, even in times of distress" describes graphically the events of the time of Nehemiah which are very familiar to the Bible student. It would seem here that the rebuilding of Jerusalem (not necessarily the decree, this time) is the terminus a quo of the sixty-two sevens.

The theories that either the crucifixion or the triumphal entry marks the terminus ad quem of the sixty-two sevens (whichever year of the crucifixion be preferred) yield a date which is too late and of no historical significance in relation to the rebuilding of Jerusalem.

30 A.D. 33 A.D.
-434 years (62 X 7) -or- -434 years (62 X 7)
405 B.C. 402 B.C.

The same would be true of a date working backwards from Jesus' baptism, as many have suggested, which would yield a date of either 408 B.C. or 405 B.C. Again, these are of no historical significance in regards to the terminus a quo of the sixty-two sevens. All of these theories result in a date well after the completion of the rebuilding of Jerusalem under Nehemiah.

What of the date of the birth of Christ? It is well known that Herod died in 4 B.C. It is not known how much time had elapsed from his notorious decree to slay the infants unto his death. And that decree itself was some considerable time after Jesus' birth, for it included the Bethlehem infants "two years old and under" (Mt. 2:16). Given this information, 6 B.C. is a common and safe designation for the date of Christ's birth.

Now if this marks the end of the sixty-two weeks, their beginning would be in 440 B.C. Is there anything of related significance to that date?

The terminus a quo of the sixty-two weeks seems to be Nehemiah's rebuilding of Jerusalem. Nehemiah's request to Artaxerxes to return to the city was in April, 444 B.C. (Neh.2:1). According to Josephus (Antiquities, XI, V, 7), Nehemiah went first to Babylon to find volunteers among the Jews to return with him. With this and the various preparations involved and the obtaining of building materials (which is probable, since his rebuilding began soon after his arrival in Jerusalem), his actual arrival in Jerusalem would have taken some time, probably several years. Josephus puts it at "the twenty-fifth year" of Artaxerxes -- 440 B.C. Again the years fit exactly.

440 B.C. (The beginning of the rebuilding in times of distress)
+434 years (62 X 7)
6 B.C. (Birth of Christ)

The prophecy fits perfectly with the events of history.

Summary

To summarize, the seven and sixty-two weeks unfolded as predicted as follows:

587 B.C. ("issuing of a word" from God to rebuild Jerusalem)
-49 years ("seven sevens")
538 B.C. ("an anointed one, a prince" Cyrus, ends Jewish captivity)

(gap of unspecified duration)

440 B.C. ("street and moat return in times of distress")
-434 years ("sixty-two sevens")
6 B.C. (birth of Jesus Christ)

The dates are too exact to be dismissed lightly, and they stand well as a firm apologetic for the Divine/supernatural character of the prophecy.

The advantage this interpretation has over the others is obvious. Not only does the time-frame fit more exactly, but no elaborate chronological schemes are needed to demonstrate it. Further, it gives honest attention to all of the details of Daniel's text, gives clear explanation to his separation of the seven and the sixty-two weeks, and explains his speaking of "after the sixty-two sevens" (v.26) rather than of sixty-nine. These are tasks which the alternatives are quite unable to do. It also offers a significant terminus a quo and terminus ad quem to both the seven and the sixty-two weeks. It even aligns more closely with the textual pointing of the Masoretes. In short, this interpretation leaves no loose ends; it accounts for all the data involved and fits very well with the historical record.


"After the Sixty-Two Sevens" (verse 26)

The "Cutting off" of Messiah (verse 26a)

Verse 26 introduces another "messiah" or "anointed one" (mashiach) Who virtually all agree is Jesus Christ. The substitutionary character of his sacrificial work is mentioned ("cut off [yicaret, niphal imperfect] but not for Himself") and marks the outworking of the six-fold purpose of the seventy sevens (v.24). Because of such wide agreement on this point, it is not necessary to belabor it here.

It is worthy of note, however, that this cannot be the same "anointed one" as that of verse 25. This is evident by the fact that mashiach nagid (v.25) appears at the close of the seven sevens; this masiach appears "after the sixty-two weeks."


The Destruction of the City and Holy Place (verse 26b)

Verse 26 also predicts a destruction of "the city and the holy (place)" by the people of "the coming prince" (nagid habo'). That the destruction spoken of here is that of A.D. 70 is so widely agreed upon that no defense of it is necessary here. What is interesting is that the verse carefully specifies that it is "the people of the coming prince" and not the prince himself that will destroy the city. The people who destroy Jerusalem are said to be related in some way to "the coming prince." The significance of this becomes clearer in verse 27 (see comments on pages 18-20).

The description of this prince is significant. He is "the coming one" (habo', participle, determined state). Such a description would indicate, 1) his importance, 2) his previous mention (at least that Daniel had been made aware of him), and perhaps 3) his later significance. His importance is evident by the presumably wide-spread notice of him upon his arrival. His previous mention (by Daniel) and his later significance will be taken up in the discussion of verse 27.


The Destruction of the Prince (verse 26c)

"And his end (weqitso) shall be in the flood" signifies the destruction of "the coming prince." As Young points out "flood" (shetep) is used elsewhere as descriptive of the outpouring of God's wrath. The pronoun is more properly "his" rather than "its," referring to nagid ("prince"). "His" end will be under divine judgment. God Himself will destroy "the coming prince" with overwhelming judgment.


Prolonged Desolation (verse 26d)

"And until the end there shall be war, desolations are determined." This is descriptive of war, to be sure. But what is the significance of "until the end"? The end of what? The statement seems to indicate perpetual trouble upon the city of Jerusalem until the eschaton, which end is mentioned in verse 27. History has witnessed the fulfillment of this exactly. Following Jerusalem's destruction in A.D. 70 (v.26b), the city has had more than its share of war (cf. Luke 21:24).

The One Seven (verse 27)

The Events

1) The Identity of "He"

Verse 27 speaks of someone coming who will "cause a covenant to prevail with the many for one seven" and at the middle of that seven "cause sacrifice and offering to cease." At issue is the identity of the "he." Some understand it as the "Messiah" of verse 26, Who ratified a covenant by His death. But there are several considerations that militate against this view. First, he is said to "cause a covenant to prevail for one week." Jesus did ratify a covenant, but it is an eternal one. And in order to understand how the covenant sealed in His death could be spoken of as prevailing for seven years we would need some explanation from somewhere. It is impossible to speak of our covenant relationship to Him in such terms. Second, there is no reason to expect any mention of Jesus' cessation of sacrifices at this point; it would be an awkward jump backwards in the flow of thought. Third, the closest antecedent to "he" is "the coming prince" and is thus the grammatical preference. Fourth, the participle "coming" with the definite article (as mentioned above) seems to refer back to someone previously mentioned or already known. Further, there is something significant about the three and one half years of this seven. These considerations together point back to the activities of the little horn in Daniel 7:25 who works blasphemy for "a time, and times, and the dividing of time" -- a period seemingly identical with that of this "he" during the final week. No one is willing to say this speaks of Christ, so are we to think this is meaningless coincidence? Fifth, the activities of this "he" are clearly not those of the Lord Jesus. It would be possible to speak of Christ as ending "sacrifice and oblation" in some sense, but to associate him with "the abomination of desolations" is impossible. Sixth, (to be observed shortly) his activities are cited by the apostles Paul and John in reference to an end time personage. These considerations simply do not allow an association of this figure with the Lord Jesus Christ.


2) His Activities

The activities of this person are described next. "And he shall cause a covenant to prevail with the many for one seven. But (for) half of the seven he shall cause sacrifice and offering to cease." Taken at its face value and since the Bible never anywhere else mentions such a seven-year-covenant, the statement indicates that this person, evidently of considerable position, will enter into an agreement with Israel ("the many," the subjects of the seventy sevens) and will somehow violate that agreement three and a half years later. The details of the covenant are not stated, but they clearly involve the freedom to worship in their temple.

The breaking of this covenant is marked by the coming "upon the wing a desolating abominable idol" which will endure "until the end and until that which is decreed shall be poured out upon the desolator." Virtually all we can know about this act, from this passage of Scripture, is that it is abominable and seems to involve idolatry (shiqutsim). A comparison of this with 2 Thessalonians 2:3ff and Revelation 13 shows unmistakable identification (see chart, page 3). This act of idolatry is what Jesus referred to as "the abomination of desolation standing in the holy place" (Mt.24:15).


The Time Frame

This "coming prince," then, is Paul's "man of lawlessness" and John's "beast from the sea" whose activities are in "immediate" proximity to the return of Jesus Christ (Mt. 24:29; 2 Thes. 2:3ff; Rev.19:11-20:3). It would seem that he is also the "antichrist" of 1 John 4:3. His activities will continue "even until the end, and until that which is decreed shall be poured out upon the desolator." That is, at the "end" (of the final seven) he will be destroyed. This will be his "destruction in the outpouring" (v.26c, see comments above).

It has already been shown that a time-gap exists between the seven and the sixty-two sevens. As it should be expected, then, verses 26-27 reveal the same chronological relation between the sixty-two and the one seven. Daniel writes that the events of verse 26 occur "after" (achare') the close of the sixty-two sevens. Verse 27 then proceeds to describe the events of the final seven. The waw consecutive at the beginning of verse 27 ("and") very naturally continues the narration in chronological and consequential order. The plain reading of the verses, in both the English and the Hebrew, reveals the events of verse 26 to be "after the sixty-two sevens" but before the one final seven. In fact, the burden of proof would lie with any contrary view.

It is clear also that the events of verse 26, stated to be "after the sixty-two sevens," involve far too much time to be included within the final seven. Whatever date for the crucifixion is preferred, it precedes the destruction of Jerusalem (A.D. 70) by well over thirty years. Yet both must fit within this 490-year complex! The only way to allow the words of the text to stand is to acknowledge another break in the time-table.

Those who wish to see the final seven as expired in the first century with the destruction of Jerusalem face a difficult problem here. They do not want to admit to a gap between the sixty-two and one seven, so they are left to either take the final seven as symbolic of a larger period of time (than seven years) or simply shrug their shoulders in wonder.

According to Jesus' and Paul's interpretation in Matthew 24 and 2 Thessalonians 2 (respectively), the "great tribulation" and "the day of the Lord" will be marked by this act of idolatry in the temple. This event, yet future to them, has yet to be witnessed by history.

Further, as mentioned above, the six purposes of the seventy sevens have yet to see completion. The sins of Israel have not yet been finished, the Old Testament prophecies have not yet been fulfilled, nor has the holy of holies been anointed. These await fulfillment, and so the seventieth seven must still be future.

Moreover, Jesus specified the "abomination of desolation" of the final seven to be yet future, "immediately" prior to His return (Mt. 24:15, 29). Indeed, it is the sign of the end of the age. Thus, Jesus Himself casts this final week into an eschatological setting.

Finally, all other Biblical references to this period of time ("half of the week"; three and one half years) are in an eschatological setting (cf. Rev. 11:2-3; 12:6, 14).

The time frame of the seventieth seven is clearly eschatological. Nor is this time frame constructed upon hermeneutical or even theological grounds but exegetical. Daniel's seventieth seven awaits the Day of the Lord for its fulfillment (2 Thes. 2:2-3).

One loose end remains. Verse 26 speaks of "the people of the coming prince" destroying Jerusalem (in A.D. 70), while verse 27 speaks of the prince as an eschatological personage. As mentioned previously (pages 13-14), these kinds of "jumps" in time are common in Biblical prophecy and need not seem surprising. Many identify "the people" as the Romans and "the coming prince" as from the realm of the Roman Empire. This view may present difficulties which are easily avoided if "the people" are understood simply as "evil" or "ungodly" people" of [i.e., 'from whom will come'] the coming prince."

Summary and Implications

The statements of the text are very precise. Their interpretation only requires a look into history to see what dates began and ended the seven and the sixty-two sevens and a look into the Scripture to find correlation with the events described in the one (final) seven. The interpretation presented here has sought to account for all the details in the text in a way that is consistent with other related Scriptural statements. Debatable hermeneutical assumptions have been deliberately avoided so that the text could be allowed to speak for itself.

Daniel teaches us that the final seven years of this age will witness a world leader rising to power and eventually working great blasphemy in the temple in Jerusalem--an event which marks the "great tribulation" (Mt.24) and "the day of the Lord" (2 Thes.2). This assumes a political future for the nation of Israel as well as the reconstruction of her temple, an event not uncommon in the prophetic word (Ezekiel 40-43; 2 Thes.2:4; Rev. 11:1-2, etc.). At the culmination of the seventieth seven Jesus Christ will return to execute judgment upon the man of sin and his following (Dan.9:26-27; Mt.24:29ff; 2 Thes. 2:2-12; Rev.19:11-20:3). The nation of Israel will then turn to her Messiah in faith (Zech.12:10) so that her transgressions and sins will be "brought to an end." At last, every Old Testament prophecy will have come to fruition, and the temple itself will be consecrated.

In summation, the seventy sevens unfold as follows

587 B.C. ("Issuing the Word to restore & rebuild Jerusalem")
-49 years ("seven sevens")
538 B.C. ("an anointed one, a prince"; Cyrus)

(gap of unspecified duration)

440 B.C. ("street and moat return in time of distress")
-434 years ("sixty-two sevens")
6 B.C. (birth of "Messiah," Jesus Christ)

(gap of unspecified duration)


Events specified ("after the sixty-two sevens"):

1) Crucifixion of Messiah

2) Destruction of Jerusalem "until the end"

?? A.D. ("covenant prevailing" with Israel)
+3½ years ("the half of the seven")
?? A.D. ("abomination of desolation")
+3½ years
?? A.D. ("the end"; return of Christ; judgment upon
"the coming prince")



....................................................benny

not to speak for benny...he does well enough himself...but i too have noticed that gav has given exact dates for certain things including the second coming of Christ for yomkippur of this yr...most of the dates he has given for stuff has come and gone without any fan fare...i believe that is what benny was getting at with the false prophet statement...

Exactomoto!


...........................................benny

Dear Benny,
I'm not sure why you assert that I "back up a false prophet".

In Post #2, I said to Gavrial: "I would propose that this passage (Daniel 9) offers nothing which would support your interpretation. The text is entire different in both scope and fulfillment."
In Post #6, I said to you: "It's difficult to call any one individual a "false prophet", when ALL are of such report, -- as measured by the 9th chapter of Daniel."