I. The setting of the Seventy Weeks
A. "In the first year of Darius. . ."
The identity of this Darius is somewhat of a mystery. He is not to be confused with Darius I Hystaspes (521-486 B.C.) who lived later than Daniel (died c. 536 B.C.). He is spoken of as one "who was made king" (Dan. 9:1). The Hebrew word for "was made king" ham'lach is in the Hophal, a passive tense, of malach "to rule as king" and therefore has the idea of rule by appointment rather than by intrinsic right. He is also said to rule over the "kingdom of the Chaldeans" not the entire Persian Empire. These factors would tend to rule out Cyrus or Cambyses, Cyrus' son. Culver comments:
Made king over the realm of the Chaldeans. Daniel does not confuse him with Cyrus. He was made king, i.e., appointed, and that not over the Medo-Persian empire but over Babylonia only.[1]
Darius is "about sixty-two" (Dan. 5:31) when Babylon fell in 539 B.C. and thus would have been born in 601 or 600 B.C. Cambyses ruled Persia from 530-522 B.C. If he is identified with Darius, he would have been approximately seventy-one when he began to rule and eighty-three at his death. Cyrus, of course, would have had to have been proportionately older as well. Therefore, Cambyses also is not a good candidate for Darius.
The best explanation is that Darius was a governor appointed by Cyrus to rule over the province of Babylon. Pentecost explains:
(2)A second explanation is that Darius was appointed by Cyrus to rule over Babylon, a comparatively small portion of the vast Medo-Persian Empire. According to Daniel 9:1 Darius "was made ruler over the Babylonian Kingdom." This suggests that he ruled by appointment, rather than by conquest and thus would have been subordinate to Cyrus, who appointed him. The historical situation leading to this appointment, based on the Nabonidus Chronicle, was that Babylon was conquered by Ugbaru, governor of Guttim, who entered the city of Babylon the night of Belshazzar's feast. After Ugbaru conquered Babylon on October 12, 539 B.C., Cyrus entered the conquered city on October 29 of that same year. Ugbaru was then appointed by Cyrus to rule on his behalf in Babylon. Eight days after Cyrus' arrival (Nov. 6) Ugbaru died. If Darius the Mede is another name for Ugbaru, as is entirely possible, the problem is solved. Since Darius was 62 years old when he took over Babylon (5:31), his death a few weeks later would not be unusual. According to this view (presented by William H. Shea, "Darius the Mede: An Update," Andrews University Seminary Studies 20. Autumn 1982, pp. 229-47), Gubaru is another spelling for Ugbaru, with the name Gobryas being a Greek form of the same name and appearing in Xenophon's Cyropaedia 4. 6. 1-9; 7. 5. 7-34.[2]
Some have suggested that Gubaru was Darius and that he was an appointment of Ugbaru not Cyrus. This would contradict Daniel 5:31 since Darius the Mede is identified as the conqueror of Babylon. The best explanation would seem to be that Ugbaru, Gubaru, and Darius the Mede are the same person. There is no conflict between Darius the Mede being referred to as a king and his subordinate status under Cyrus. Whitcomb clarifies the concept of a subordinate king:
The fact that he is called "king" in the sixth ch. of Daniel is not an inaccuracy, even though he was a subordinate of Cyrus. Similarly, Belshazzar was called "king," even though he was second ruler of the kingdom under Nabonidus (5:29).[3]
This Darius, otherwise known as Ugbaru or Gubaru, then was the conqueror of Babylon and enjoyed a brief rule over Babylon under Cyrus' appointment from October 29, 539 B.C. to November 6, 539 B.C. He had already ruled for some time as the governor of Guttim.
This historical background enables us to precisely date the prophecy of the Seventy Weeks. Since Daniel's prophecy of the Seventy Weeks occurred "in the first year of Darius the Mede" and Darius the Mede only had one year, indeed only one week, Daniel's prophecy must fall between the dates of October 29 and November 6, 539 B.C. The Jews had been in exile for sixty-six years, since Nebuchadnezzar's first invasion in 605 B.C.
Babylon, the empire that had conquered Daniel's country, destroyed Jerusalem and the holy temple, and exiled his people for sixty-six long years, had fallen. Pentecost comments:
The overthrow of the Babylonian Kingdom by the Medo-Persians was indeed a momentous event, It had been revealed to Belshazzar through Daniel's interpretation of the writing on the wall (5:25-28, 30). The Babylonian overthrow prepared the way for liberation of the Jews who had been in exile since Nebuchadnezzar's first invasion of Jerusalem in 605 B.C. Besides predicting the overthrow of the people Jeremiah had also predicted that Israel's sojourn in Babylon was to last 70 years (Jer. 25:11-12).
Evidently moved by Darius' victory Daniel searches the Scriptures to understand the events of which he was a vital part. He understood Darius' victory meant that the termination of the 70-year Captivity was near. Thus these significant events became even more momentous for Daniel.[4]
Daniel clearly understood that the seventy year exile was drawing to a close.
To fully understand what was on Daniel's mind at that time we have to understand why Israel was exiled for seventy years. In 2 Chronicles 36:20, 21 we read:
And those who had escaped from the sword he carried away to Babylon; and they were servants to him and to his sons until the rule of the kingdom of Persia, to fulfill the word of the Lord by the mouth of Jeremiah, until the land had enjoyed its sabbaths. All the days of its desolation it kept sabbath until seventy years were complete.[5]
In Leviticus 26:34-35, 43 God had commanded a seven year cycle for the land. It was to lie fallow every seventh year. On the basis of these passages Israel must have broken this commandment for 490 years in order to be punished for seventy years. This is exactly what Jeremiah prophesied.[6] This could be diagrammed as follows:
As we will see later, this concept of the sabbatical years will be of great importance in understanding Daniel's seventy weeks.
Daniel's study of the scriptures convinced him that the end of Israel's exile was near. Daniel's prayer shows an awareness that, in accord with the Palestinian covenant, Israel had been removed from the land because of disobedience and Israel would have to repent before God will restore her to the land. Moses wrote in this connection, "Moreover, the Lord will scatter you among all peoples, from one end of the earth to the other end of the earth. . . ."[7] He also wrote:
So it shall be when all these things have come upon you, the blessing and the curse which I have set before you, and you call them to mind in all nations where the Lord your God has banished you, and you return to the Lord your God and obey Him with all your heart and soul according to all that I command you today, you and your sons, then the Lord your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the Lord your God has scattered you.[8]
Jamieson, Fausset, and Brown comment:
. . . my confession -- according to God's promises in Leviticus 26:39-42, that if Israel in exile for sin should repent and confess, God would remember for them His covenant with Abraham (cf. Deut. 30:1-5; Jer. 29:12-14; Jas. 4:10). God's promise was absolute, but prayer also was ordained as about to precede its fulfillment, this too being the work of God in His people, as much as the external restoration which was to follow.[9]
Therefore, Daniel, as a true Israeli, prays for repentance and forgiveness of the nation's sin that Israel might be restored.
Since Daniel had the confirmation of scripture, he knew that he was asking according to God's will. David Jeremiah comments:
God knows His plan, and even when He reveals His plan to us, He expects us to pray over that plan. The Bible says, "If we ask anything according to his will, he hears us. And if we know that he hears us -- whatever we ask -- we know that we have what we asked of him" (1 John 5:14-15). . . .
Daniel understood God's will, and he began to pray that his people would come into conformity with the revealed will of God, so that God could do what He had already said He was going to do. . . .[10]
Note the frequent use of "we." Daniel identified with his people in their sin even though he had not shared in it. He also repeatedly reminds himself of God's character. God is great, awesome, and loving (Dan. 9:4). He is righteous (Dan. 9:7, 14), but also compassionate, and forgiving (Dan. 9:9) In his confession Daniel takes God's side against himself and his people. There is not a hint of self justification. Daniel is not asking for justice, he is begging for mercy. His concern is for God's good name. When he makes his request, he reminds himself of God's past deliverance in the Exodus from Egypt (Dan. 9:15). Ryrie summarizes:
In this remarkable prayer of confession (see Ezra 9 and Neh. 9 for similar prayers), Daniel associated himself with the sins of his people 32 times. He approaches God on the basis of his loyal love . . . in His covenant with Israel (v. 4, confesses their sins (vv. 5-10), acknowledges their deserved judgment (vv. 11-14), and supplicates God for His mercy (vv. 15-19).[11]
This model prayer focused on the fate of Jerusalem, Mount Zion, the sanctuary, and his people (Dan. 9:16-19). The prophecy that God revealed to Daniel was in direct answer to those prayers.
Daniel's answer came, "about the time of the evening offering."[12] Ryrie explains this as 3 P.M.[13] It is interesting to note that, at this point, there had not been an evening offering for sixty-six years! In the heart of Daniel, however, it is still "the time of the evening offering." Pentecost comments:
Gabriel came swiftly about the time of the evening sacrifice. This was one of the two daily sacrifices required in the Law (Ex. 19:38-39; Num. 28:3-4; cf. "evenings and mornings" in Dan. 8:14). Even though the temple was destroyed so the sacrifices could not be offered for those 66 years, Daniel still observed that time of day as an appointed time of worship. Perhaps this was one of the three times he prayed daily (6:10).[14]
Daniel was in "extreme weariness" by this time after a hard day of fasting and prayer. We must conclude that the beautiful prayer of Daniel 9:1-19 is only a small part of the intercession of that day.
The answer came in the person of "the man Gabriel." He is identified as the same being that had revealed the meaning of the vision of chapter 8 to Daniel. At that time, his appearance so startled Daniel that he fainted (Dan. 8:15-18). In Daniel 8:15 it is only said that he "looked like a man." Moses ben Maimon, also called Maimonides or Rambam, comments:
Comp. also the words of Daniel, "And the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation" (Dan. ix. 11). All this passed in a prophetic vision. . . . The homonymity of the word "angel" misleads in this matter. This is the principal method by which most of the difficult passages in the Bible can be explained. Consider the words, "And an angel of the Lord found her by the well of water" (Gen. xvi. 7), which are similar to the words referring to Joseph -- "And a man found him, and behold, he was erring in the field" (ibid. xxxvii. 15). All the Midrashim assume that by man in this passage an angel is meant.[15]
Clarke comments on this term, "The man Gabriel] Or the angel Gabriel, who had appeared to me as a man. ish is the same here as person -- the person Gabriel."[16] This is almost certainly the angel, Gabriel. He is appearing in human form and is therefore called "the man Gabriel."
Gabriel announces to Daniel that he has come, "to give you insight and understanding. . . . of the vision."[17] Apparently this prophecy is classified as a vision. Daniel is "highly esteemed" by God so "at the beginning" of his prayer Gabriel was dispatched. Gabriel now unfolds to Daniel the vision of the Seventy Weeks.
1. "Seventy weeks have been decreed. . ."
Gabriel begins by explaining that, "Seventy weeks have been decreed for your people and your holy city. . . ."[18] Daniel's people, of course, is Israel. Therefore, the "holy city" is Jerusalem. The seventy weeks, however, require some explanation. The Hebrew phrase translated "seventy weeks" is shavu'im shiv'im which is literally "seventy sevens", 70 times 7, or 490. The obvious question is, "'Sevens' of what?" Biederwolf comments:
Ver. 24, "Seventy weeks are decreed upon thy people", -- It is conceded by all that these are weeks of years; more accurately "sevens of years", i.e., seventy weeks of seven years each, or 490 years. If they were taken to mean literal weeks the passage would have no sense or meaning whatever.[19]
Sevens of days would not supply a long enough time period for the fulfillment of the details of this prophecy. Therefore, sevens of years are indicated.
It should be remembered that, as Daniel began to pray, he was thinking of the seventy year exile prophesied by Jeremiah. As I have shown earlier, this exile was brought about by 490 years of ignoring the sabbatical years. Taking the "seventy sevens" as "seventy sevens of years," it would be diagrammed like this:
In Daniel 10:2 3 shiv'im "sevens" is used in the sense of a literal "week." However, in those cases it is used with yomim "days" so that it literally reads "sevens of days." Why go out of one's way to distinguish "sevens of days" in chapter 10, unless the "sevens" of chapter 9 were "sevens of years"? This usage of shiv'im as "sevens of years" or "sabbatical years" is found in the Mishnah. Neusner translates it by the term "septannate":
He who leases a field from his fellow for a septannate at the rate of seven hundred zuz -- the Seventh Year counts [in the] number [of years]. [If] he leased it from him for seven years at the rate of seven hundred zuz, the Seventh Year does not count [in the] number [of years] (emphasis mine). [20]
and again:
They interrogated [the wittnesses] with seven points of interrogation: (1) In what septannate? (2) In what year? (3) In what month? (4) On what day of the month? (5) On what day [of the week]? (6) At what time? (7) In what place (emphasis mine)?[21]
Hoehner summarizes:
The term shiv'im in the Old Testament. The term shiv'im is the plural form of shevu'a which is a unit or period of seven. heptad, or week. It is used twenty times in the OId Testament. Three times it means a unit of seven and is followed by yomim "days" (Ezek. 45:21, Dan. 10:2, 3); six times it means "week(s)," a normal seven-day week (Gen. 29:27, 28; Lev. 12:5; Deut. 16:9 bis; Jer. 5:24); five times it refers to the Feast of Weeks (Exod. 34:22; Num. 28:26; Deut. 16: 10, 16; 2 Chron. 8:13); and six times it is used as a " unit of seven" without reference to days (Dan. 9:24, 25 bis, 26, 27 bis). Therefore, the context determines its meaning. This can also be illustrated by 'ashor, which is normally translated "ten days'' because the context demands this rendering thirteen out of sixteen occurrences in the Old Testament. However, three times (Ps. 33:2; 92:43; 144:9) it has reference to a musical instrument and would have to be translated "ten strings." Thus 'ashor, has the idea of a "unit of ten" as determined by the context.
In conclusion the term shevu'a means "a unit of seven" and its particular meaning must be determined by the particular context.[22]
A final peice of evidence is provided in the last "week" mentioned in Daniel 9:27. Although we will examine it more closely later, we should note that a covenant is mentioned as being broken in the middle of a "week." If we take the "week" to be seven years, one half of the period would be three and a half years. The years that we are dealing with are 360 day years (12 x a 30 day lunnar month). This is seen in Genesis 7:11, 24 where a total of five months is spoken of as 150 days (5 x 30 days). This corresponds well with Daniel 7:25, "a time, times, and half a time" (i.e., 3.5 years) and 12:11, "1,290 days" (3.5 years x 30 days + 30 extra days). Revelation 12:14 confirms this in the New Testament. Since these passages are describing the same event, the "week" must be seven years.
Great events are to take place during this period of time. The seventy weeks are, "to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy place."[23] Pentecost comments on these six accomplishments:
By the time these 490 years run their course, God will have completed six things for Israel. The first three have to do with sin, and the second three with the kingdom. The basis for the first three was provided in the work of Christ on the cross, but all six will be realized by Israel at the Second Advent of Christ.
1. At the end of the 490 years God will finish the transgression of Israel. . . . Israel's sin of disobedience will be brought to an end at Christ's second coming when she repents and turns to Him as her Messiah and Savior. Then she will be restored to the land and blessed, in answer to Daniel's prayer. . . .
2. God will put an end to sin. . . . This emphasized that Israel's sin which had gone unpunished would be punished -- in or through Jesus Christ, her Substitute, who would bear the sins of the world on the cross. Then at Christ's second coming He will remove Israel's sin (Ezek. 37:23; Rom. 11:20-27).
3. God will atone for wickedness. . . . This too relates to God's final atonement of Israel when she repents at Christ's second coming, as the provision for that atonement has already been made at the cross. . . .
4. . . . God will bring in everlasting righteousness. . . .Thus this phrase (lit., "to bring in righteousness of ages") is a prophecy that God will establish an age characterized by righteousness. This is a reference to the millennial kingdom (Isa. 60:21; Jer. 23:5-6).
5. God will seal up vision and prophecy. All that God through the prophets said He would do in fulfilling His covenant with Israel will be fully realized in the millennial kingdom. . . .
6. God will anoint the Most Holy. This may refer to the dedication of the most holy place in the millennial temple, described in Ezekiel 41-46. Or it may refer not to a holy place, but to the Holy One, Christ. If so, this speaks of the enthronement of Christ, "the Anointed One" (Dan. 7:25-27) as King of kings and Lord of lords in the Millennium.
These six accomplishments, then, anticipate the establishment of Israel's covenanted millennial kingdom under the authority of her promised King. The six summarize God's whole program to bring the nation Israel the blessings He promised through His covenants (Gen. 15:18-21; 2 Sam. 7:16; Jer. 31:31-34).[24]
Daniel would understand this seventy "week" time period to be the time required for God to bring the promised kingdom to Israel and fulfill the covenants, nothing less.
"Jerusalem. . . it will be built again. . ."
The prophecy of the Seventy Weeks is like a giant stopwatch in God's hand. The stopwatch starts with, "the issuing of a decree to restore and rebuild Jerusalem. . . ."[25] The prophecy plainly states that the decree will be to restore and rebuild Jerusalem. A "plaza and moat" are mentioned indicating both the inside of the city and its defenses will be rebuilt. Hoehner explains:
Three things are to be noted in the description of the rebuilding of Jerusalem. First, the words l'hashiv ul'vanoth ("to restore and to rebuild") suggest that the city was raised to its former state. It is not a partial rebuilding but a complete restoration.
Second, the words rachov v'charutz ("plaza and moat") give weight to the position for a complete restoration of the city. The first of these words means a plaza, street, or square, "the broad spaces, generally just inside the city gates, the centre of city life." It is a wide and free unoccupied place in the city (cf. Ezra 10:9; Esther 4:6; 2 Chron. 32:6; Neh. 8:1,3). The second word, charutz, is more difficult to define. It is a passive participle of charatz meaning "to cut, to sharpen, to decide." . . . Outside the Bible this term is used in Aramaic of a "trench;" in Akkadian it has the idea of a "city moat;" in the Qumran writings it is used of a "moat of the rampart or bulwark;" and in mishnaic and targumic literature it has the idea of an incision, furrow, or trench. Thus its basic idea is to make an incision, or cut or dig a trench.
Commentators are divided on how to apply the two words, rachov v'charutz , to Daniel 9:25, but it is best to take the first word plaza as referring to the interior of the city and the second word trench as referring to a moat going around the outside of the city. Part of Jerusalem's natural defenses consisted of a great cutting in the rock along the northern wall, which is still visible, for the purpose of building a defense wall. Montgomery states that these "two items present a graphic picture of the complete restoration."
Third, it should be noted that the rebuilding of Jerusalem would be done in times of distress or oppression.
In conclusion, then, Daniel describes the rebuilding of Jerusalem as being a complete restoration during troublous times.[26]
"Until Messiah, the Prince. . ."
There are four possible decrees but only one correct starting point. The first is the decree of Cyrus in 536 B.C. that is mentioned in Ezra 1:1, 2; 4:1-5. This cannot be the prophesied decree because it only authorizes the rebuilding of the temple and not the city or its defenses. In a similar way, Darius' decree (Ezra 6:1-8, 12-14) and Artaxerxes' decree in 458 B.C. (Ezra 7:11-13, 20, 27) fail because they do not authorize the rebuilding of the city of Jerusalem. Only Artaxerxes' decree in Nehemiah 2:1-8 meets the requirements. So with the issue of this decree to rebuild Jerusalem the divine stopwatch began ticking.
From the issue of the decree until the coming of Messiah is to be sixty-nine sevens or 483 years (Dan. 9:25). In the first seven sevens or forty-nine years, Jerusalem is rebuilt. This is an important milestone and indicates that any interpretation that sees only seventy normal weeks must be wrong. It certainly took the Israelis under Ezra and Nehemiah longer than seven weeks to rebuild Jerusalem. I doubt that could be accomplished even with modern equipment and methods!
Anderson sets the date of the decree on Nisan 1 in 445 B.C. or March 14, 445 B.C. He explains:
The edict in question was the decree issued by Artaxerxes Longimanus in the twentieth year of his reign, authorising Nehemiah to rebuild the fortifications of Jerusalem.
The date of Artaxerxes's reign can be definitely ascertained -- not from elaborate disquisitions by biblical commentators and prophetic writers, but by the united voice of secular historians and chronologers. . . .
The Persian edict which restored the autonomy of Judah was issued in the Jewish month of Nisan. It may in fact have been dated the 1st of Nisan, but no other day being named, the prophetic period must be reckoned, according to a practice common with the Jews, from the Jewish New Year's Day. The seventy weeks are therefore to be computed from the 1st of Nisan B.C. 445. . . .
. . . In B.C. 445 the new moon by which the Passover was regulated was on the 13th of March at 7h. 9m. A.M. And accordingly the 1st Nisan may be assigned to the 14th March.[27]
Based on Anderson's calculations McDowell outlines where the 483 years take us:
Terminal Day of the 69 weeks:
1. Reduction of weeks to days gives:
a. 69 weeks x 7 years x 360 days = 173,880 days
b. 173,880 days from March 14, 445 B.C. gives the date of
April 6, 32 A.D.
2. The exact and final date, according to many calculations by Sir Robert Anderson in The Coming Prince (p. 127), was April 6, 32 A.D. He states, "The Julian date of the 10th Nisan was Sunday the 6th of April, A.D. 32. What then was the length of the period intervening between the issuing of a decree to rebuild Jerusalem and the public advent of "Messiah the Prince," -- Between the 14th, B.C. 445, and the 6th April, A.D. 32? The interval contained exactly and to the very day 173,880 days, or seven times sixty-nine prophetic years of 360 days, the first sixty-nine weeks of Gabriel's prophecy."
3. Proof in terms of our calendar.
445 B.C. to 32 A.D. is 476 years (B.C. 1 to A.D. 1 is one year).
476 x 365 days 173,740 days
Add for leap years 116 days (3 less in 4 centuries)
March 14 to April 6 24 days (inclusive)
173,880 total days
Terminal event of 69 weeks:
1. Offer of King and the Kingdom.
The above date was the same day that the Lord Jesus Christ fulfilled the prophecy of Zechariah 9:9 (compare Luke 19:28-44).[28]
Hoehner draws a different conclusion about the dates based on a different dating of Artaxerxes reign that takes into account his ascension year after the death of his father Xerxes near December 17, 465 B.C. Therefore, the first year of his reign would be 464 B.C., following his ascension year in 465 B.C. This means that the twentieth year of his reign that Nehemiah mentions would be 444 B.C.[29] Hoehner also places the Triumphal Entry in 33 A.D. not 32 A.D. as Anderson. Hoehner explains:
Anderson's calculations include some problems. First, in the light of new evidence since Anderson's day, the 445 B.C. date is not acceptable for Artaxerxes' twentieth year; instead the decree was given in Nisan, 444 B.C. Second, the A.D. 32 date for the crucifixion is untenable. It would mean that Christ was crucified on either a Sunday or Monday. In fact, Anderson realizes the dilemma and he has to do mathematical gymnastics to arrive at a Friday crucifixion. This makes one immediately suspect. Actually there is no good evidence for an A.D. 32 crucifixion date.
In previous chapters in this book it was concluded that Christ's crucifixion occurred on Friday, Nisan 14, in A.D. 33. Reckoning His death according to the Julian calendar, Christ died on Friday, April 3, A.D. 33. As discussed above, the terminus a quo occurred in Nisan, 444 B.C. Although Nehemiah 2:1 does not specify which day of Nisan the decree to rebuild Jerusalem occurred, it cannot have occurred before Nisan 1. This study will assume Nisan 1 as the terminus a quo although realizing it could have occurred on some other day in Nisan. Nisan 1 in 444 B.C. was March 4, or more likely March 5 since the crescent of the new moon would have been first visible so late at night (ca. 10p.m.) on March 4 and could easily have been missed.
Using the 360-day year the calculation would be as follows. Multiplying the sixty-nine weeks by seven years for each week by 360 days gives a total of 173,880 days. The difference between 444 B.C. and A.D. 33, then is 476 solar years. By multiplying 476 by 365.24219879 or by 365 days, 5 hours, 48 minutes, 45.975 seconds, one comes to 173,855.28662404 days or 173,855 days, 6 hours, 52 minutes, 44 seconds. This leaves only 25 days to be accounted for between 444 B.C. and A.D. 33. By adding the 25 days to March 5 (of 444 B.C.), one comes to March 30 (of A.D. 33) which was Nisan 10 in A.D. 33. This is the triumphal entry of Jesus into Jerusalem.[30]
So the divine stopwatch, that began ticking with the issuance of a decree to rebuild Jerusalem, came to a stop exactly 483 years later when Jesus made His triumphal entry into Jerusalem and was openly proclaimed the Messiah.
This also explains some puzzling aspects of Jesus' ministry. In the gospels He frequently told people not to reveal who He was (i.e., the Messiah) (Matt. 8:4; 9:30; 12:16; 17:9; Mark 1:44; 3:12; 5:43; 7:36; 8:30; 9:9; Luke 4:41; 8:56; 9:21). Jesus seemed to be trying to hold back the awareness that He is the Messiah. He also said, "My time is not yet at hand," (John 7:6) when His brothers suggested mockingly that He go up to Jerusalem and make a public display of miracles so that He could increase His following. Jesus was on a schedule. He was aware of the divine stopwatch. However, just before the Last Supper, Jesus said, "My time is at hand. . . ." At the Triumphal Entry Jesus was openly proclaimed to be the Messiah, "Blessed is the King who comes in the Name of the Lord. . . ."[31] When some of the Pharisees demanded that He silence the crowd, Jesus replied, "I tell you, if these become silent, the stones will cry out!" There was no hiding His Messianic purpose now! The time had come! However, the offered King and Kingdom were not accepted. Therefore, He remained "Messiah the prince" because He had not been crowned King.
"Messiah will be cut off. . ."
After the sixty-nine weeks (seven to rebuild the city and sixty-two more to the Messiah), a stunning and terrible announcement is made, "Messiah will be cut off!"[32] The Hebrew word that is translated "cut off" is yikkarath a Niphal imperfect or future passive of kharath. Brown, Driver, and Briggs define kharath as:
1. be cut off: a. of things, . . . . b. of persons, the people of the land by a famine (b') Gn 4136 (E); all flesh by waters of deluge (mimmey) Gn 911 (P); the anointed Dn 926;. . . . c. in the technical phrases of H and P v'nik'r'thah hannephesh hahy' that person shall be cut off (by death penalty). . . .[33]
Was Messiah to be enthroned? Was He to be adored by the masses in Israel? No, the shocking revelation was that He would be put to death. Hoehner explains the chronology:
As predicted in Zechariah 9:9, Christ presented Himself to Israel as Messiah the king for the last time and the multitude of the disciples shouted loudly by quoting from a messianic psalm: "Blessed is the king who comes in the name of the Lord" (Ps. 118:26; Matt. 21:9; Mark 11:10; Luke 19:38; John 12:13). This occurred on Monday, Nisan 10 (March 30) and only four days later on Friday, Nisan 14, April 3, A.D. 33, Jesus was cut off or crucified.[34]
Again, exactly as predicted, Jesus the Messiah was crucified immediately after the sixty-nine weeks.
The next event to come is, "the people of the prince who is to come will destroy the city and the sanctuary."[35] The "city" in this context is Jerusalem and the "sanctuary" can only be the temple. Historically, Jerusalem and the Temple were destroyed by the Roman legions under Titus in 70 A.D. As Jesus prophesied in Matthew 24:2, not one stone of the temple was left on another. Whatever one makes of the calculation of the sixty-nine weeks, this passage is clear that Messiah had to come before the city of Jerusalem was destroyed by the Romans. We should notice also that there is a gap between the sixty-nine weeks and the seventieth week. In this gap Messiah is executed and Jerusalem is destroyed. This passage also identifies the "prince who is to come" as a Roman since his people, the Romans were the destroyers of Jerusalem.
The obvious question is, "Where is the church in this prophecy?" The answer is that it is not there. Paul in Ephesians 3:1-7 explains that the church, consisting of Jew and Gentile both in one body, was unknown in the Old Testament. It was a mystery, something not previously revealed. Therefore, we would not expect the church to be mentioned. The entire church age is in the gap between Daniel's sixty-ninth and seventieth week.
"And he will make a firm covenant. . ."
The divine stopwatch starts ticking again with the ratification of a firm covenant or treaty. The church has been removed from the earth by the rapture and God is dealing with Israel again (Rev. 3:10; 2 Thess. 4:13-18; 5:9-10). This treaty is made by the prince whose people are mentioned in Daniel 9:26, i.e., the Roman leader. This individual has already been introduced in Daniel 7:8, 24-26 as the head of a revived Roman Empire (cf. Daniel 2 and Revelation 13). This firm covenant spans the final week or seven years. It is probably a defense pact and will, if not already accomplished, enable the Israelis to rebuild their Temple and resume sacrifice (Dan. 9:27). This individual will, at first, seem like Israel's best friend but this treaty begins the time period referred to in scripture as the Great Tribulation.
"On the wing of abominations. . ."
Israel's supposed benefactor will deceitfully betray them. Daniel writes, "in the middle of the week he will put a stop to sacrifice and grain offering. . . ."[36] As we have seen, this week is actually seven years. So the middle of the week would be three and a half years. This is confirmed by Daniel 12:11-12 which mentions 1,290 days from when the "abomination of desolation" occurs to the end. This would be slightly more than three and a half years. Ryrie comments:
At the mid-point of the Tribulation week Antichrist will abolish the Jewish sacrifices (9:27; Matt. 24:15; 2 Thess. 2:4). From that time to the end will be 1,290 days. Normally 3 1/2 years (of 360 days per year) would include only 1,260 days. The extra 30 days mentioned here allow for the judgments that will take place after the second coming of Christ. . . .
. . . Since the one who lives 75 days after the second advent (1,335 days from the mid-point of the Tribulation) is called blessed, this must mark the beginning of the actual functioning of Christ's millennial kingdom.[37]
The Roman leader, also called the Antichrist and the man of lawlessness, will stop the temple worship and desecrate the temple. Jesus reinforced Daniel's prediction in Matthew 25:15. Paul writes that the man of lawlessness will, "exult himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God."[38] Daniel writes, ". . . on the wing of abominations will come one who makes desolate,. . . ."[39] This will be an unprecedented time of death, destruction, and persecution.
At the end of the three and a half years, the judgment of God falls and the Roman leader is destroyed. As Daniel writes, ". . . even until a complete destruction, one that is decreed, is poured out on the one who makes desolate." Paul makes it clear that the destruction of the Antichrist is accomplished by the second coming of Israel's Messiah, "And then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming. . . ."[40] Hoehner comments:
The seventieth week of Daniel's prophecy is yet to be fulfilled. When that is accomplished, Daniel's inquiry will be fully realized for Israel will be back in her homeland with her Messiah.[41]
With the doom of the Antichrist, Messiah's Kingdom begins and all of the blessings of Daniel 9:24 are fulfilled for Israel.
This prophecy and the other prophecies of scripture give us a firm basis for faith that Jesus is the promised Messiah of Israel. Anderson writes:
Much there is in Holy Writ which unbelief may value and revere, while utterly refusing to accept it as Divine; but prophecy admits of no half-faith. The prediction of the "seventy weeks" was either a gross and impious imposture, or else it was in the fullest and strictest sense God-breathed. It may be that in days to come, when Judah's great home-bringing shall restore to Jerusalem the rightful owners of its soil, the Jews themselves shall yet rake up from deep beneath its ruins the records of the great king's decree and of the Nazarene's rejection, and they for whom the prophecy was given will thus be confronted with proofs of its fulfillment. Meanwhile what judgment shall be passed on it by fair and thoughtful men? To believe that the facts and figures here detailed amount to nothing more than happy coincidences involves a greater exercise of faith than that of the Christian who accepts the book of Daniel as Divine. There is a point beyond which unbelief is impossible, and the mind in refusing truth must needs take refuge in a misbelief which is sheer credulity.[42]
The literal and precise fulfillment of the past part of Daniel's prophecy also indicates two things to us: (1) that Jesus is Who He claims to be, the Messiah of Israel and (2) that we may have absolute confidence in the remaining prophecies that they too will be fulfilled literally.
Anderson, Sir Robert. The Coming Prince. Grand Rapids: Kregel Publications, 1975.
Biederwolf, William E. The Second Coming Bible. Grand Rapids: Baker Book House, 1972.
Brown, Francis; Driver, S.R.; and Briggs, Charles A. A Hebrew and English Lexicon of the Old Testament. Oxford: Claredon Press, 1977.
Clarke, Adam. Clarke's Commentary. Nashville: Abingdon. Vol. IV.
Culver, Robert D. "Daniel." In The Wycliffe Bible Commentary, edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1972.
Hoehner, Harold W. Chronological Aspects of the Life of Christ. Grand Rapids: Zondervan Publishing House, 1979.
Jamieson, Robert; Fausset, A.R.; and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Grand Rapids: Zondervan Publishing House, 1976.
Jeremiah, David. The Handwriting on the Wall. Dallas: Word Publishing, 1992.
McDowell, Josh. Evidence That Demands a Verdict. San Bernidino: Campus Crusade for Christ International, 1972.
Moses ben Maimon. The Guide for the Perplexed, translated by M. Friedländer. New York: Dover Publications, 1956.
Neusner, Jacob. The Mishnah: A New Translation. New Haven: Yale University Press, 1988.
Pentecost, J. Dwight. "Daniel." In The Bible Knowledge Commentary, edited by John F. Walvoord and Roy B. Zuck. SP Publications, 1985. Vol. 1: "Old Testament."
Ryrie, Charles Caldwell. The Ryrie Study Bible: New American Standard Translation. Chicago: Moody Press, 1978.
The Bible. New American Standard Version.
Whitcomb, J. C. "Darius the Mede." In The Zondervan Pictorial Encyclopedia of the Bible, edited by Merrill C. Tenney, associate editor Steven Barabas. Grand Rapids: Zondervan Publishing House, 1975. Vol. 2.