DANIEL’S PROPHECY OF SEVENTY WEEKS

Introduction

            For thousands of years, man has attempted to predict future events. Men like Nostradamus and Edgar Cayce are well known but perhaps the two most notable names are Daniel and John. The latter two are known by their predictions of future events describing what will become of man and the earth. Further, they describe a heavenly kingdom that will be established by God Himself. This paper will seek to explore one of the most difficult passages found in the Book of Daniel, chapter 9, verses 24-27, and will specifically focus on the details pertaining to the fulfillment of this prophecy, the starting time and event for the prophecy, the division of the weeks within the prophecy, and the purpose of the prophecy.

Context of Daniel

            The book of Daniel begins with Nebuchadnezzar’s conquest of Israel. It was the Babylonians practice to take the conquered nations best and brightest young men from royal linage back to Babylon so they could be instructed in Babylonian culture, language and religion. In doing so, these young men became somewhat like diplomats. They would link their homeland with the Babylonian kingdom, thus helping to maintain peace between the two. They were fed from the king’s table and received the best education and care (Dan. 1:5). This would promote loyalty to the king and it also served to put some of the brightest minds in the service of the king as his advisors.

Training

            It may be assumed that this royal treatment served its purpose and won over many young men because there are four notable Hebrew youths mentioned that stand out. Daniel, Hananiah, Mishael, and Azariah (Dan. 1:6). These four determined to refuse the king’s food provisions so that they would not lose their Hebrew roots. They were willing to serve Nebuchadnezzar but they were not willing to serve his gods. Their loyalty remained to their God, Jehovah. The Lord blessed them in every way and when Nebuchadnezzar interviewed them, he found them to be brighter and healthier than all the other youths which led them to be assigned positions in the royal court (Dan. 1:19-20).

Daniel

            All four youths are mentioned in chapters one through three but the rest of the book focuses on Daniel, given the Babylonian name Belteshazzar. Daniel was intelligent and good looking but what makes him especially stand out above the others was his ability to interpret dreams. He was of great value to Nebuchadnezzar and later, Belshazzar and then Darius the Mede. Dreams were given great attention and reverence in the Middle East so Daniel’s particular skill was of great value to any king. God uniquely gifted Daniel to be used during this time of captivity.

Visions

            Beginning in chapter seven, Daniel begins to have his own visions. Interestingly, his visions, while different, pertain to the same theme as his Babylonian captors: future kingdoms and events. Like Nebuchadnezzar’s dream of the statue, Daniel sees four kingdoms; the first being Babylon. The second is the Medo-Persia kingdom, followed by the Grecian Empire, led by Alexander the Great, and the forth, a kingdom unlike the others. This kingdom will be more threatening and will last longer in duration. Daniel has another vision that includes the second and third kingdoms but more information is given in regard to the third kingdom; this will be covered a bit later. This leads to Daniel’s next vision that is a more comprehensive examination of these previous visions.

Commentary

            As Daniel searched the Scriptures, he read in Jeremiah where the prophet had foretold that Israel’s captivity would last for seventy years (Jer. 25:11-2; 29:10). Since Daniel had been a captive for roughly seventy years, he realized that it was time for the Lord to deliver His people back into the land, according to Jeremiah. This caused Daniel to pray, asking for deliverance and God’s mercy on His people and Jerusalem, which lay in ruins. In response to Daniel’s prayer, Gabriel, an angel sent by God, was sent to reveal events that would take place over thousands of years. These predictions are so accurate it has led many to hypothesize that the book of Daniel was written much later than during Daniel’s lifetime.  

Verse Twenty Four

            Beginning in verse twenty-four, Gabriel begins with, “Seventy weeks are determined for your people and for your holy city” (Dan. 9:24, NKJV). Most biblical scholars agree that the weeks represent years and the days of the week represent years; thus, seventy weeks represent four hundred-ninety years (70 years x 7 years = 490 years) but there are those who hold different views. The beginning and ending of these weeks are also called into question.

Weeks of Years

            According to the Interpreter’s Bible, the word used here is hebdomads which means weeks of years and the interpretation would agree with four hundred-ninety years. The Greeks and Romans also shared this idea of a week-year; this would refute any question as to whether the four hundred-ninety year interpretation can be valid. One theory holds that it represents seven times Jeremiah’s seventy years which align with the sabbatical year in Leviticus 25.[1]  There are varying opinions on when it starts, such as beginning at the time the prophecy was given or with the destruction of Jerusalem in 586 B.C..[2] Still others may question if the exact time can even be known. What is known is that Gabriel divided the seventy weeks into thirds. In verse twenty-five he declares, “there shall be seven weeks and sixty-two weeks” and in verse twenty-six he says, “Then he shall confirm a covenant with many for one week” (Dan. 9:25-6, NKJV).   

Four Views of the Seventy Weeks

            Miller summarizes four major views as to the meaning of the seventy weeks and where these views place the beginning and end. The first view sees the weeks as being years starting in 586 B.C. and ending in 164 or 163 B.C., corresponding with the cleansing of the temple or the death of Antiochus Epiphanes. At this time God’s kingdom should have come but it did not. This calculation would be short about sixty-five years but according to some, the difference is explained as writer error. The next view holds that the seventy sevens are merely symbolic and end with the first advent of Christ. The third view also supports symbolic years but culminates with Christ’s second coming and the fourth and last view given supposes four hundred and ninety years that end with Christ’s second coming.[3] This last view seems most plausible, especially when compared with John’s writing in Revelation. This also will be further discussed at a later point. 

Recipients Of The Prophecy

            According to Gabriel, this time had been set apart for, “your people” and, “your city” (Dan. 9:24). Many scholars believe there is little doubt that this is a reference to Israel and Jerusalem but there are those who interpret this passage differently. Some believe it addresses the church and the heavenly Jerusalem but Richards suggests it points to Daniel’s observation that the Lord promised to restore His people, leading Daniel to beg God for restoration, as the reason the Lord sent Gabriel.[4]

Accomplishments

            Next, Gabriel gives a list of accomplishments that will transpire during the specified time. The Message translation reads, “to throttle rebellion, stop sin, wipe out crime, set things right forever, confirm what the prophet saw, and anoint The Holy of Holies” (Dan. 9:24, MSG). Obviously there has not been an end to sin and crime, nor have things been set right. In order to “confirm what the prophet saw” (v. 24), these things must first take place but that has not happened yet. The anointing of the, “Holy of Holies” could be argued as taking place after Antiochus had desecrated the temple but again, in light of what has happened thus far, it would be reasonable to believe this specific reference has not yet occurred The sense in which this passage is written seems to indicate permanence and most likely relates to the end, when Christ sets up His kingdom. MacArthur suggests that most of Daniel’s prophecy had already occurred prior to John’s writing Revelation but that the two books offer parallel accounts of the final days; culminating with Christ’s final kingdom.[5] If this be the case, the events listed here do indeed represent future events although similar type events may have occurred.

Verse Twenty Five

            Verse twenty five addresses Israel’s command to, “restore and build Jerusalem
until Messiah the Prince” (Dan. 9:25, NKJV). The question then arises: by who’s decree? There are several options that include: 1) God, 2) Cyrus, 3) Darius Hystaspis, or 4) Artaxerxes.[6] The verse, as written, does not clarify specifically who will give the command; perhaps to form an educated opinion, the various views should be considered. Miller gives three opinions. The first, generally taken by scholars who see the sevens symbolically, believe it was Cyrus’s, mentioned in Ezra 1:2-4; 6:3-5; however, his decree was to rebuild the temple and not Jerusalem. Adherents to this position argue that rebuilding Jerusalem was implicit but the actual rebuilding of the city did not take place for almost one-hundred years. Others suggest it was by Artaxerxes I to Ezra in 458 B.C. but again, his command was to restore temple worship and not rebuild the city. In 445 B.C. Artaxerxes I gave another command but this time it was to Nehemiah. This, it is argued, was not a command as much as permission but because it does mention rebuilding the city, it may actually be considered a command.[7] Either of the last two views seems to be compatible with the text.

Messiah the Prince

            The term Messiah the Prince refers to Jesus but some believe it may also refer to others who are types of Christ. One theory states that this could be a reference to Cyrus because he was referred to as Messiah but he does not fulfill the remaining prophetic text, being “cut off” (vs. 25), and he died many years prior to the four hundred-eighty three years.[8] In this passage it seems to refer to Jesus as the Christ because the Jewish people are promised deliverance and they are to rebuild the city for their king (Luke 1:32; Mic. 5:2). Further, in verse twenty-six, the Messiah will be “cut off” (Dan. 9:26, NKJV). Another version reads, “After this period of 434 years, the Anointed One will be killed, his kingdom still unrealized . . .” (Dan. 9:26, TLB). Depending on the interpretation, this could refer to others but numerous scholars accept it to refer to Jesus and this interpretation seems to be the most logical.

Seven Weeks and Sixty-Two Weeks

            Gabriel’s statement, “There shall be seven weeks and sixty-two weeks,” because it is separated, most likely means that there will be a significant event that takes place at this time. This would equate to forty nine years before the event and another four hundred-thirty four years until the next event. Following the apparent path of this passage, the first event after the forty nine years would most likely be the rebuilding of Jerusalem.     

Rebuilding the City in Troublesome Times

            The message relating to the rebuilding of Jerusalem is a direct answer to Daniel’s prayer. After the damage done by Antiochus Epiphanes, the city would need to be repopulated and the wall and buildings repaired.[9] Ezra and Nehamiah would play significant roles in re-establishing worship and rebuilding the city. Regarding the repair of the street, Miller suggests that a better rendering would be plaza or wide open area, perhaps where town meetings or other functions would take place. Likewise, he offers that the digging of a moat or trench could refer to digging around the exterior of the wall to make it higher rather than meaning an actual moat, since that region is arid.[10] It is possible that there is another meaning, perhaps an aqueduct. While the Jews sought to rebuild the city, just as it was told to Daniel, the work would be accomplished during difficult times. The book of Nehemiah provides an excellent view of the trouble encountered by the Jews as they sought to rebuild the wall. Sanballat, Tobiah, and Geshem constantly tried to sabotage their work but were unable to stop God’s promise.

Verse Twenty Six

            Verse twenty six covers the period at the end of the sixty two weeks and the focus shifts to the Messiah. While the verse also includes His death, which may seem to suggest defeat of the Messiah based on a human understanding of His kingdom, this is not an accurate assessment. If the Messiah were human, as many believed, this would be an end to His rule unless He were raised from the dead. Interestingly, although He was God, He was still raised from the dead. Despite Old Testament passages of Scripture, the Jews did not seem to understand that He would be killed (i.e. Ps. 22:1; Dan. 9:26; Is. 53:1-12). They only saw that He would inherit the thrown of His father David forever. Isaiah 53 gives such a vivid image of His suffering and death, it is hard to imagine that it could go un-noticed by the Jews, especially the leaders in Jesus day. 

More Destruction

            Once again the city of Jerusalem will be destroyed. This time it will be at the hands of the Romans, the legs of Nechadnezzar’s statue and the beast in Daniel’s vision. Like a flood, the Roman armies swept in and conquered the land. In A.D. 70, Jerusalem fell to Titus, the son of Vespasian. Titus was brutal to the Jews and destroyed the temple. The only part of the temple to survive was a section of wall now known as the “Wailing Wall.”[11]

Verse Twenty Seven

            There is a gap between the end of the sixty nine sevens and the last seven. Miller points out that the Messiah would be “cut off” after the sixty ninth seven but prior to the seventieth seven.[12] This gap is most likely representative of the break between the nation of Israel as the object of Christ’s affection. The church age or day of the Gentiles falls within this span of time. Once the church has been raptured, the Jews will once again become the focus of God’s attention. Verse twenty seven picks up after the rapture of the church and at the beginning of the reign of the final antichrist, the little horn mentioned in chapter seven.

The Final Seven

            The king (antichrist) will make a covenant with all the nations and by all appearances, world peace will finally be achieved. The nation of Israel will finally experience a time of rest but according to Gabriel, this will only last for three and half years. At this time, much like their experience with Antiochus Epiphanes, the nation of Israel will be the recipient of wrath and destruction. The antichrist will ban worship in the temple and will desecrate the sanctuary. This will be the worst persecution the nation has ever faced.

Return of the King

            At Israel’s darkest moment, God will once again deliver His people. The once despised and murdered Messiah will return as King. Gabriel does not elaborate at this time on the final kingdom but in his words, Daniel would find comfort. Israel had a long history of prosperity and judgment in a perpetual wave of highs and lows. While God’s final kingdom would not come in Daniel’s lifetime, he was assured that it would come in due time and that God was not finished with the nation of Israel.

Conclusion

            Gabriel’s message to Daniel was one of hope, the restoration of Jerusalem and the promised Messiah, but this would be short lived. As God promised to deliver His people, because of their continued rebellion, He would once again pour out His wrath on the ungrateful nation. They would reject His Son and have Him crucified but even so, God’s love is demonstrated by His promise to send that rejected and murdered Son back a second time to establish His everlasting kingdom. Through divine revelation, God shared with humanity, through Daniel and John, what His plans were and renewed His promise to redeem fallen man to Himself, once and for all. 

Bibliography

Buttrick, George A. et al., eds. The Interpreter’s Bible, vol. 6. Nashville: Abingdon Press,   1984.

Illustrated History of the Roman Empire. "Titus Flavius Sabinus Vespasianus (AD 40 - 81)." Accessed November 29, 2014. http://www.roman-empire.net/index.html.

Jamieson, Robert, A R. Fausset, and David Brown. "Daniel 9," BibleStudyTools.com. (1871) Database., Available from http://www.biblestudytools.com/. Accessed November 21, 2014.

MacArthur, John. The MacArthur Bible Handbook: A Book – by – Book Exploration of   God’s Word. Nashville: Thomas Nelson, 2003.  

Miller, Stephen R. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 18, Daniel. Nashville: B & H Publishing Group, 1994.

Richards, Lawrence O. The Bible Reader’s Companion: Your Guide to Every Chapter of  the Bible. Wheaton: Victor Books, 1991. 

Spence, H. D. M., Joseph S. Exell, eds. The Pulpit Commentary, vol. 17. McLean: MacDonald Publishing Company, 1980.

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[1]. George A. Buttrick et al., eds., The Interpreter’s Bible, vol. 6, (Nashville: Abingdon Press, 1984), 493.

[2]. Ibid.

[3].  Stephen R. Miller, The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture, vol. 18, Daniel, (Nashville: B & H Publishing Group, 1994), 253-7.

[4]. Lawrence O. Richards, The Bible Reader’s Companion: Your Guide to Every Chapter of  the Bible, (Wheaton: Victor Books, 1991), 520. 

[5]. John MacArthur, The MacArthur Bible Handbook: A Book – by – Book Exploration of   God’s Word, (Nashville: Thomas Nelson, 2003), 222.   

[6]. H. D. M. Spence, Joseph S. Exell, The Pulpit Commentary, Vol. 17, (McLean:

MacDonald Publishing Company, 1980), 269.

[7]. Miller, 262-3. 

[8]. Robert Jamieson, A R. Fausset, and David Brown, "Daniel 9," BibleStudyTools.com. (1871) Database, Available from http://www.biblestudytools.com/,  Accessed November 21, 2014.

[9]. Buttrick, 495.

[10] Miller, 266-7.

[11]. Illustrated History of the Roman Empire, "Titus Flavius Sabinus Vespasianus (AD 40 - 81)," Accessed November 29, 2014, http://www.roman-empire.net/index.html.

[12]. Miller, 269.