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The ninth chapter of Daniel is perhaps the most thrilling prophecy that God has ever given to man. In it God revealed the exact time that His people could expect to receive the Messiah. However, God also knew that few would fully understand the significance of the prophecy; and so it is written that the Messiah would be “cut off.” It seems strange, and yet is very true that there are still so many who misunderstand this great text: both its historical fulfillment and the future fulfillment of the latter portion. So, what did the “seventy heptads” reveal about the future of Daniel’s people, and how has the fulfillment worked out in history? Before an examination of the prophecy itself, it is helpful to consider the historical and textual context in which it appears. The chapter begins with Daniel’s realization, based on the prophecies of Jeremiah 25:11-12 and 29:10-14, that the seventy-year captivity was soon to end. Furthermore, the prophet realized that, according to Leviticus 26:40-46, confession and repentance were necessary prerequisites before Israel could be returned to their land.[1] Consequently, Daniel begins a lengthy prayer of confession of the sins of Israel. Then suddenly, while he was still praying, the angel Gabriel interrupted him in order to bring this amazing revelation concerning the future. Daniel was praying for the restoration of Israel to their home land, and now he finds that there will be an “entire re-establishment of the people, and of the city, in grace” further off in the future.[2] It is important to note that Gabriel tells Daniel in verse 23 to “consider the vision.” Showers explains: "God sent Gabriel for the purpose of making Daniel wise with understanding concerning the vision of chapter eight. Although Daniel had received that vision thirteen years earlier, he continued to be wearied by confusion concerning it. What confused Daniel was this: if the Babylonian captivity of the Jews was to last for seventy years, and if those seventy years were near their end, then why in the vision of chapter eight had God pictured a further chastening of Israel for many years into the future? It would appear that the vision had caused Daniel to fear that God might delay the end of the captivity.…although God would end the present Babylonian captivity very soon, He would continue to chasten His people of Israel for an extended period of time into the future. Gabriel exhorted Daniel to give close attention to the revelation, because it would give him understanding of the vision in chapter eight."[3] Thus this extraordinary revelation comes to Daniel as an unexpected answer to his prayer. A realization of these context clues will better enable the Bible student to understand what follows, for these “seventy heptads” will harmonize the promise to end the captivity with the visions that Daniel previously received concerning the future of Gentile nations. The next step in constructing a proper understanding of this passage of Scripture is to note the stated purpose of the “seventy weeks.” Verse 24 lists six purposes that God will accomplish through these “seventy weeks.” The first accomplishment is “to finish the transgression.” Here Showers explains the article “the” limits this transgression to that of the Jew’s specific rebellion against God.[4] It has been mentioned by some that this may refer to the fact that the Jewish people would be wholly monotheistic and worship only Jehovah. However, though this is the primary way that their rebellion was manifest in the Old Testament, it seems obvious that their rebellion continues as they reject their Messiah. Thus, it is best to see the complete fulfillment of this prophecy as still future when they will “look on Him whom they pierced.” The second purpose stated by Gabriel is “to make an end of sins.” This may refer to taking away sins or to bringing sins to judgment.[5] Showers interprets the term “sins” to refer to “the actual sins of daily life.” He then notes, “Since these sins are prompted by the sin of rebellion against God’s rule, they will not end until that root sin is finished at Christ’s second coming.”[6] The third purpose named is “to make reconciliation for iniquity.” The idea is to cover, to wipe out, to make … as harmless, non-existent, or inoperative, to annul (so far as God’s notice or regard is concerned), to withdraw from God’s sight, with the attached ideas of reinstating in His favor, freeing from sin, and restoring to holiness.[7] This reconciliation, of course, was provided for when Christ died and rose again. However, it will not be fully complete in the sense here stated until Israel appropriates it.[8] The last three purposes move on from the ideas of sin to more “positive” concepts. The fourth overall purpose is, “to bring in everlasting righteousness.” This again has a partial fulfillment in that God has brought in a righteousness that will last forever in the form of the imputed righteousness of Christ given to every believer. However, the full manifestation of practical righteousness, especially in Israel, will be in the millennium. The fifth purpose is “to seal up the vision and prophecy.” "The expression to seal up indicates that no more is to be added and that what has been predicted will receive divine confirmation and recognition in the form of actual fulfillment. Once a letter is sealed, its contents are irreversible . . . it is preferable to include in it the cessation of the New Testament prophetic gift seen both in oral prophecy and in the writing of the Scriptures. If the seventieth week is still eschatological, it would allow room for this interpretation. . ."[9] The final purpose is stated “to anoint the most holy.” Of the six, this is probably the purpose that has been given the most interpretations. From the dedication of the temple under Zerubbabel to Christ’s anointing by the Holy Spirit the interpretations abound.[10] However, "This is not a reference to Christ, as the Hebrew expression is always used of places not persons. The statement concerns the Most Holy Place in the Temple and its consecration again after its pollution by the beast-king in the last days. Once more, as when Solomon dedicated the Temple of old, there will be an outpouring of the shekinah glory of God."[11] Hoehner adds that the words translated “most holy” are technical words that are always translated as “holy of holies” in the Old Testament.[12] Thus it can be seen, that all of these purposes were partially fulfilled at the first coming of Christ, but will be fully realized at the end of the Tribulation when the Jews finally receive their Messiah. Now, then an examination of the prophecy itself is proper. First, what is meant by the phrase in verse 24, “Seventy weeks are determined upon thy people and upon thy holy city.”? Some confusion has resulted in the minds of Bible students because of the translation “weeks” in verse 24 . . . The word used in the original text of Scripture does not mean a week of days, but a group of seven of anything – a heptad. (Our word dozen meaning twelve of anything is similar in nature.) Daniel was simply told that “seventy sevens are determined (lit., cut out).”[13] Most commentators agree that the vision does not refer to seventy weeks of days. However, there is much division concerning the beginning of the “seventy weeks” and whether or not they refer to literal years. Since Daniel’s prayer was prompted by a study concerning the seventy year captivity, it seems likely that this vision refers to 490 years. It is significant to note that the idea of seventy sevens of years would be very significant to the Jewish people for, according to Leviticus 25:3-9, God had divided their calendar into seven year periods where the last year was a Sabbath year. As a matter of fact, the seventy year captivity was designated as judgment for neglecting these Sabbath years for 490 years.[14] Hoehner adds: However, in the light of Daniel’s inquiry about the consummation of a literal seventy-year captivity in Babylon, it seems most reasonable that the seventy weeks are not symbolical but must be interpreted literally. And as Wood observes, the fact of Daniel’s use of definite numbers – seven, sixty-two, and one – makes it difficult to think of symbolical indefinite periods of time.[15] Hoehner goes on to explain four additional reasons for interpreting these weeks as weeks of years. First, the only other usage of the term translated “weeks” in Daniel is found in Daniel 10:2, 3 where the phrase is literally “three units of seven days.”[16] The fact that Daniel specifically describes these weeks as weeks of days indicates that he had used the term differently in chapter 9. Second, as other commentaries also note, 490 days would end on an insignificant date, several hundred years before the Messiah. Third, the covenant mentioned in verse 27 will be confirmed for a “unit of seven.” It will then be broken at the half-way point. If it is accepted that this verse refers to seven years, then it corresponds perfectly with other prophecies of the second half of the Tribulation period in Daniel 7:25; 12:7; and Revelation 12:14.[17] Lastly, though no other passages can be found in the Bible where the term translated weeks is used for years, it is used with this meaning in the Mishnah.[18] Four-hundred, ninety years seems to be the best interpretation for the terminology “seventy weeks.” Now, in order to properly trace the fulfillment of these “seventy weeks,” it is of primary importance that the beginning date be established. Here there has been some disagreement. However, most literal interpreters agree that the text here points specifically to the decree of Artaxerxes to Nehemiah (recorded in Nehemiah 2:1-8) allowing him to return to Jerusalem for the purpose of rebuilding the city and walls. Verse 25 states that the “seventy weeks” will date from the “command to restore and to build Jerusalem.” This building of Jerusalem is then described thus: “the street shall be built again, and the wall, even in troublous times.” There are several details that demonstrate that this decree is the best match. First, it is important to note that none of the earlier decrees gave clear permission to rebuild any part of Jerusalem other than the Temple. As proof of this, in Ezra 4 Artaxerxes made a decree that the Jews could not build Jerusalem until a further decree was made. If a previous decree would have allowed the building of the city and its defenses, Artaxerxes would not be able to make a decree contradicting it for the laws of the Medo-Persians could not be changed.[19] In connection with these facts, it is also important to note that Nehemiah 2:12-17 describe Jerusalem as a city in “utter ruins.”[20] Third, the decree to Nehemiah did include a direct reference to restoration of the city and was accompanied by a letter to Asaph to provide building materials for the walls. Finally, the Biblical Books of Nehemiah and Ezra (Ezra 4:7-23) make it very clear that the building of the walls was done in “troublous times.”[21] Now that the correct decree is established, when did it take place? There is some confusion on this point. Sir Robert Anderson in his foundational book The Coming Prince, works from a date of March 14, 445 B.C. Numerous commentaries quote this work and note that the date of Artaxerxes accession took place in 465 B.C. according to The Encyclopedia Britannica. Nehemiah 2:1 reveals that the permission was granted in the twentieth year of Artaxerxes, thus it seems simple math to come to 445 B.C. However, there is a problem with this simple conclusion. In order for Anderson’s conclusions to be valid, Christ’s crucifixion must be dated at A.D. 32. However, Hoehner proved very clearly with several lines of evidence that Christ was crucified in A.D. 33.[22] Even Walvoord, who uses much of Anderson’s research, confesses, “The principle difficulty is Anderson’s conclusion that the death of Christ occurred A.D. 32.”[23] So, what adjustment can be made? Hoehner points out that “the accession-year system was used.”[24] This means that Artaxerxes’ reign would not begin to be counted until the beginning of his first full calendar year of reigning. Also, Nehemiah was using the Tishri to Tishri calendar customary for kings of Judah rather than the Nisan to Nisan calendar of the Persians. Thus, Nisan of Artaxerxes twentieth year, according to Nehemiah’s reckoning would be 444 B.C.[25] At this point another question must be answered. How long is a year? Without the modern time-keeping equipment that is available today, most ancient civilizations used a 360 day year based on the cycles of the moon. Also, it is important to note that the Bible, especially in prophetic passages, seems to use a 360 day year of twelve 30-day months. This can be seen when the statement of Daniel 9:27 concerning the breaking of the covenant in the middle of the week is compared with 7:24-25 which describes a time of persecutions for “a time, times, and half a time” (or three and one-half years), and Revelation 12:6, 14 where the terminology of “a time, times, and half a time” are also described as 1,260 days. In Revelation 11:3 John uses the figure of 1,260 days and in 11:2 refers to the same period as 42 months. Outside the prophetic literature, the 360-day year is also referenced in Genesis. Genesis 7:11 and 8:4 indicate that the flood lasted 5 months and 7:24 and 8:3 state that the flood lasted 150 days, indicating that each month was 30 days.[26] When the calculations are complete, it is found that Anderson was definitely on the right track and that recent evidence helps the picture to develop much more clearly. If the 360 day year is multiplied by the first 69 weeks, the product is 173,880 days. If we trace the days from Nisan 1, 444 B.C. (March 5) we come to Nisan 10, A.D. 33 (March 30), the date of the triumphal entry of Jesus into Jerusalem (based on Hoehner’s conclusion that Christ was crucified on April 3, A.D. 33).[27] Most commentaries agree that the first seven weeks are described in verse 25, “the street shall be built again, and the wall, even in troublous times.” This of course was fulfilled and recorded in the Book of Nehemiah. The other 62 weeks are not described in this passage but correspond to the previous visions concerning the succession of Gentile powers. The end of the 69 weeks, as seen previously seems to be the “triumphal entry” of Jesus into Jerusalem. How is this to be equated with the Messiah being “cut off”? When one realizes the significance of what Jesus was doing on that day, the fulfillment of the prophecy becomes obvious. As Showers points out in reference to the phrase “unto Messiah the Prince,” “Whatever happened to Jesus . . . it must have been related significantly to His being the Prince, the King of Israel.”[28] Here Anderson makes one of his greatest contributions to this study, and now most Dispensational theologians and commentators agree that Jesus was acting in fulfillment of the prophecy in Zechariah 9:9, “behold, thy King cometh unto thee . . . lowly, and riding upon an ass, and upon a colt the foal of an ass.” In other words, He was offering Himself as their Messiah; and though publicly lauded, the religious leaders began at this point to seek His demise. Additional evidence of this interpretation is seen in Jesus’ statement recorded in Luke 19:41-44 where He warns of disastrous effects “because thou knewest not the time of thy visitation.” “Jesus language indicated that that particular day had been marked out by God as the time of Jerusalem’s visitation by her Messiah Prince. . . Why should they have recognized this? Because several centuries earlier in Daniel 9:25, God had revealed the exact time when Messiah would present Himself.”[29] The next intriguing phrase of this wonderful prophecy that has several important implications is “and the people of the prince that shall come shall destroy the city and the sanctuary.” Here it is stated that after the sixty-nine weeks are fulfilled, Jerusalem would once again be destroyed. History states that this took place in A.D. 70 when Titus led the Roman army in to quell an uprising and proceeded to destroy the city and Temple. It is important here to note that the Scripture states that it is the “people” that would destroy Jerusalem, not the “prince that shall come.” Further, “The literal translation a prince the one coming indicated that this ruler and his coming were already known to Daniel.”[30] This prince is one already revealed to Daniel and one who will come from the same people as those that destroyed the Temple in A.D. 70. Thus it is none other than the little horn that will rise up to lead the revived Roman Empire during the Tribulation period. Consequently, verse 27 goes on to describe the events of the Tribulation period concerning this prince. Also in verse 26, the careful student of the Bible will notice something very interesting. There are two events, the violent death of the Messiah (“cut off”) and the destruction of Jerusalem (nearly forty years after the sixty-ninth week ended), that occur after the sixty-ninth week ends, but not during the seventieth week. Also, the description in verse 27 of the seventieth week (the week of the covenant with the “prince that shall come”) seems to describe a time period that still has not occurred, but rather is described in Revelation as still being future. Some have tried to make this last week refer to the ministry of Christ, the cutting off of the Messiah taking place in the middle and the ceasing of the sacrifice referring to Christ’s fulfillment of the Old Testament sacrifices. The confirming of a covenant would refer to Christ’s ministry and the last half of the week would refer to the first three and one-half years of the Apostle’s ministry before it became focused on the Gentiles.[31] Others attempt to take the first sixty-nine weeks literally and then spiritualize the last week. Some expositors have thought that this closing verse of chapter 9 refers to not the Antichrist, but to Christ and the New Covenant in His blood. That cannot be, for His is an everlasting covenant, not a seven-year one. Also it was not His people who destroyed Jerusalem and the Temple. No, this prophecy concerning the final “week” of the seventy has not yet been fulfilled . . .[32] The “Gap” seen here between the sixty-ninth and the seventieth week is not an isolated incidence. Here the “Gap” is the current “Church Age” or “Age of Grace,” and there are other prophetic passages that clearly have a similar gap. The best example is found in Isaiah 61:1-2 where both the first and second coming of Christ are referenced with no apparent break. However, when Jesus quoted this passage in the New Testament, he read only through the middle of verse 2 when he stated that, “This day is this Scripture fulfilled in your ears.” Similar examples can be seen in Isaiah 9:6 and Zechariah 9:9-10.[33] Further evidence that the seventieth week is still to come is found in the statement of Jesus in Matthew 24:15 that the abomination of desolation would occur shortly before His second coming. Finally, it should be noted that . . . the length of the “time of the end” or the second half of the 70th week is in exact harmony with the time dimensions of the future time of trouble described in the book of the Revelation (cf. Dan. 12:7 with Rev. 12:14 and 13:5.)[34] The last week on God’s calendar for Israel is described in verse 27. Here are revealed several important details concerning this Tribulation period. First, it is important to note that “the prince that shall come” and the “he” of verses 26-27 refer to the Antichrist. To add to the evidence already mentioned, Walvoord notes that even some non-premillennial commentators acknowledge that this is the intended meaning of the passage.[35] Next, it is stated that “he shall confirm the covenant with many.” The phrase “with many” is literally “with the many.” As Darby points out, this form “indicates the mass of the people.”[36] In context then, this refers to Daniel’s people, the Jews. The Antichrist, as has already been mentioned, will be the leader of the revived Roman Empire and based on the fact here that he will “confirm the covenant,” he must already be in power before hand.[37] Furthermore, Showers explains: . . . the language used by Gabriel was quite strong . . . the Antichrist will force or impose a strong covenant upon the many. (He) . . . will want to have influence or a foothold in the Middle East. . . (The) covenant will strongly commit Israel’s loyalty to the Antichrist and his empire . . . Israel will practically be an extension of the Antichrist in the Middle East. As a result, Antichrist will regard any attack upon Israel as an attack upon himself . . .[38] The fact that the Antichrist will “cause the sacrifice and oblation to cease,” indicates clearly that the Temple will be rebuilt and its worship reestablished, probably as a part of this covenant. It seems quite possible that the “abomination of desolation” that will be discussed may grow as a direct result of the tension between Israel and her Arab neighbors. It seems a simple connection for some in the world to equate the Jihadist Muslims with belief in God. The Antichrist will probably make the same connection when the Arabs begin to attack his forces and he will respond by attempting to rid the world of God and replace monotheism with pantheism. Whatever the cause in the mind of the Antichrist, the prophecy goes on to tell of an “overspreading of abominations.” The Antichrist will “commit the pinnacle of all abominations ever performed against the Temples of God in Jerusalem.”[39] He literally “opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God” (II Thessalonians 2:4). It has been pointed out by some that there is only one place to sit in the temple – the “mercy seat.” This may be the abominable action of the Antichrist spoken of by Gabriel. The prophecy next states that “he shall make it desolate.” This may speak of the temple in particular or, perhaps, Jerusalem in general as it seems very clear that the last half of the Tribulation will be a time of great persecution against the Jews. These events are said to continue “until the consummation.” Walvoord sheds much light on this passage as he compares it to Revelation 13 and 19: His (the Antichrist’s) period of great power will terminate at the second advent of Christ. Like the desolation of Daniel 9:27, which is going to continue until the consummation, the desolation according to this passage will continue until the consummation pictured dramatically in Revelation 19 when the beast and the false prophet are cast into the lake of fire. This will be the terminus ad quem of the seventy sevens of Daniel and coincides with the second advent of Jesus Christ to the earth.[40] In Conclusion, it has been demonstrated that the prophecy “seventy weeks” that Gabriel delivered to Daniel run the entire gamut of Israel’s future from that time. They would find themselves trodden under foot of the Gentiles until the “consummation.” In the mean time, God revealed very clearly the exact time that Israel’s Messiah would offer Himself as their King and the fact that he would die a violent death on their behalf. As with all of God’s prophetic revelation, the vision has been fulfilled with amazing accuracy, including the destruction of the temple in 70 A.D. Only the last chapter of Israel’s history has not been acted out yet, however, it has been written. Bibliography Barnes, Albert, Notes on the Old Testament: Daniel, Grand Rapids, MI: Baker Books, 1998. Baxter, J. Sidlow, Explore the Book, Grand Rapids, MI: Zondervan Publishing House, 1966. Carroll, B.H., Daniel and the Inter-Biblical Period, Nashville, TN: The Broadman Press, 1942. (read pages 108-118, 137-148 =23) Culver, Robert Duncan, Daniel and the Latter Days, Chicago, IL: The Moody Bible Institute, 1977. Darby, J.N., Synopsis of the Books of the Bible, New York, NY: Loizeaux Brothers, Inc., 1950. (read volume 2 pages 492-498 =7) Hoehner, Harold W., Chronological Aspects of the Life of Christ, Grand Rapids, MI: Zondervan Publishing House, 1975. (read pages 65-143 =79) Luck, G. Coleman, Daniel, Chicago, IL: Moody Press, 1958. (read pages 97-106 =10) Ludwigson, R., Bible Prophecy Notes, Grand Rapids, MI: Zondervan Publishing House, 1956. (read pages 30-34 =5) Showers, Renald, MARANATHA: Our Lord, Come!, Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1995. Showers, Renald E., The Most High God: A Commentary on the Book of Daniel, Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1988. (read pages 111-138 =28) Strouse, Thomas M., But Daniel Purposed in His Heart: An Exegetical Commentary on Daniel, Newington, CT: Emmanuel Baptist Theological Press, 2001. (read entire book, pages 129-143 =15 apply to this paper) Walvoord, John F., Daniel: The Key to Prophetic Revelation, Chicago, IL: Moody Press, 1976. (read pages 5, 201-237 =38) Walvoord, John F., Every Prophecy of the Bible, Colorado Springs, CO: Chariot Victor Publishing, 1999. Willmington, H.L., Willmington’s Guide to the Bible, Wheaton, IL: Tyndale House Publishers, Inc., 1984. (read pages 237-239 =3) |
