Seventy Weeks of Daniel

Research paper for Bible 450

Liberty UniversitySusan C. Richardson

4/25/2011

This paper seeks to determine the best means of analyzing the prophetic passage known as the Seventy Weeks of Daniel found in Daniel 9: 24-28. Also the best interpretation of this passage is investigated.

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The Seventy Weeks of Daniel

In the book of Daniel 9:24-28 we see what is considered by some to be the most

important prophetic passage in scripture. This passage gives a prophetic chronology of what is to

come for the nation of Israel. The vision Daniel received of the seventy weeks of years can be

demonstrated as partially fulfilled by historical and biblical events such as the rebuilding of the

city of Jerusalem by decree, Jesus entry into Jerusalem on the 8th of Nisan1, His subsequent

crucifixion, and the destruction of the temple under Titus in 70 A.D. Interestingly, there is a gap

in the fulfillment of the prophecy between the sixty-ninth and seventieth weeks. This gap

corresponds with the passage in Isaiah 61 that Jesus read in the synagogue in Nazareth where He

cites this scripture as being fulfilled by His work while signaling the restoration of the Nation of

Israel as unfulfilled by the closing of the scroll (Luke 4:17-21). The prophetic time-line will

resume with the revealing of the Antichrist and will continue until the Messiah returns at His

Second Coming.

The prophecy in verse 24 presents the complete prophecy. In verse 25 the first sixty-nine

sevens is described. The events between the sixty-ninth and the seventh week are detailed in

verse 26. The final time of the seventieth seventh is described in verse 27. There are many

diverse interpretations to explain this prophecy but most can be categorized as either

Christological or non-Christological views2. In the non-Christological view some have argued

that this passage and specifically verse 24, is not speaking of years, but weeks or months. Those

holding this Higher Criticism view, assume that Daniel is a forgery written in the second century

B.C. They find in this passage that the pseudo-Daniel confuses the seventy years of Israel’s

captivity with the seventy sevens of Gabriel’s vision.3 However, the Hebrew word shabuim, the

1 (Anderson 1954, 129)2 (Walvoord, Daniel The Key to Prophetic Revelation 1971)3 (Walvoord, Daniel The Key to Prophetic Revelation 1971)

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context (Daniel 9:2; 10:3), Jeremiah’s prophecy (Jeremiah 25:10-14; 29:10-14), the nature of the

captivity, and the translation in the Mishna each indicate that years are in view4.

Specifically in the second part of verse 24 we see Gabriel declaring that the Jews and

their holy city Jerusalem have had this time set apart for them. This revelation is given in answer

to Daniel’s prayer concerning the Jewish people. Some scholars disagree with this position and

refer to the church as “spiritual Israel” We see that this can only refer to the nation of Israel

because of Daniels prayer and the “spiritual Israel” view is not supported by the rest of the text.5

In the last part of verse 24 we see six goals to be fulfilled. These goals relate to the sin

and restoration of the nation Israel. There are two views concerning the fulfillment of this

passage. Some subscribe to the view that the first three goals were fulfilled with the sacrifice of

Christ on the cross. Others hold that all of the prophecy in verse 24 will be fulfilled at His second

coming. Shoulders makes a valid and convincing argument. He believes that the full 490 years

must be accomplished before any of the prophecy would be complete. He translates the word

“transgression” as rebellion and recognizes that the nation of Israel will not repent and cease

from rebellion until the end as shown in Zach.12:10-13:13:1 and Rom. 11: 25-27. He also feels

that “an end of sin” relates to transgressions in daily life and that the “atonement for iniquity”

was made on Calvary but will not be appropriated until Israel’s acceptance of Jesus as Messiah.6

Many others feel that these goals are fulfilled by the Messiah in His first and second

comings. The first three goals are fulfilled with the Messiah’s redemptive work on the cross and

the last three will be fulfilled in the future. 7 These last goals include the promise “to bring

everlasting righteousness”, “to seal up vision and prophecy” and “to anoint the most holy”.

4 (John Ankerberg et. al. 1989, 63)5 (Miller 1994, 258)6 (Shoulders 1982,118)7 (LaHaye and Hindson 2004, 72)

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In a sense the “everlasting righteousness” was accomplished by Christ in His first coming

in that He provided a righteous ground for God’s justification of the sinner. The many Messianic

passages which view righteousness as being applied to the earth at the time of the second coming

may be the ultimate explanation. Jeremiah 23:5-6 states that the Lord will raise unto David a

righteous Branch, a King, and his name shall be called, “The Lord our Righteousness”. 8

As one may see in either view of verse 24, Christ did bring Salvation with His finished

work on the cross but the appropriation of that work by the nation of Israel will not happen until

the 490 years are complete.

In verse 25 we find the starting point of the seventy sevens and the foretelling of the end

of the seventieth. They will begin with a decree to rebuild and restore Jerusalem and end with the

reign of the Messiah. An issue arises as to when the decree took place. The Medo-Persian kings

issued several different decrees for the rebuilding of various parts of Jerusalem. There are four

possibilities as to the time of the decree. These include the decree of Cyrus (538 or 537 B.C.), of

Darius (519 B.C.), of Artaxerxes (458 B.C.) and of Artaxerxes to Nehemiah (445 B.C.). 9

There are many who hold that the decree to Nehemiah in 445 B.C. is the best choice. The

most convincing reason seems to be that Artaxerxes issued a negative decree in relation to the

three earlier decrees. As is borne out in Dan.6:8, 12, and 15 and also in Est. 1:19, no king could

reverse an earlier decree made by himself or others. As shown in Ezra 4:17-22, Artaxerxes did

leave a loophole in his decree calling for the Jews to stop their work. This loophole made it

possible for a later decree that allowed for the rebuilding of the walls.10

If one is to follow the 445 B.C. date then one must consider the problem of making this

date work with the time line given. Anderson first espoused the theory that the ancients used a

8 (Walvoord, Chapter 9 The Prophecy Of The Seventy Weeks 2011)9 (Shoulders 1982,121)10 (Shoulders 1982,122-23)

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360-day year to support his view. 11 McClain also follows this line of reckoning when he says the

prophetical year is made up of twelve 30 day months.12 Granted, the 365 day year has not always

been in use by all cultures at all times but the 360-day year theory is found to be unlikely as no

solid primary evidence has been found by this writer to validate it. Also the major problem with

this view is that it is generally accepted that the crucifixion was in 30 A.D. and not in 33 A.D. as

required by this view.13

The view accepted by Miller is that the decree to Ezra in 458B.C. is the correct starting

point. If this is the correct date then the completion of the building of the fortification of

Jerusalem would have been 409 B.C. This apparently marked the end of the first seven sevens or

49 years. Archeological evidence has been found indicating that another man was governor of

Judah in 407 B.C. meaning that Nehemiah was gone from the scene by this time making the 409

B.C. date for the end of his work possible. This view also does away with much speculation as to

year length and the date of the crucifixion.14

The translation of the words “streets and wall” in the KJV have been discussed at great

length. Most agree that the best translation for the word “streets” be “plazas”. This is the area

where business was conducted and commerce took place. Shoulders translates these words as

“plazas and moats”.15 Walvoord says that the word translated “wall” is not the normally used

word for wall. The root word means “to cut, sharpen, or decide.” The nominal form, found only

here, is rendered by ancient interpreters as “walls.” Most modern lexicographers render it

“ditch,” or “moat.”16 Miller also uses “plazas” but feels that the concept of conduit for water,

11 (Anderson 1954,124)12 (McClain 2007,25)13 (Miller 1994,263)14 (Miller 1994,266)15 (Shoulders 1982,120-21)16 (Walvoord, Chapter 9 The Prophecy Of The Seventy Weeks 2011)

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such as an aqueduct, would make more sense than the words “wall” or “moat”.17 Since Jerusalem

is in an arid country the idea of water conduit does indeed make more sense than digging a moat

and waiting for enough water to fill it.

Verse 26 is disturbing in its message. In the Christological view, after the rebuilding of

Jerusalem in the first 49 years another 434 years would pass before the next two prophetic events

would take place. First the Messiah, Jesus Christ will come. Then, after the end of the 69th seven,

He shall be “cut off”. The KJV continues with “but not for Himself”. This translation is

confusing and is better rendered “cut off and have nothing.”18 These words may mean “without

inheriting the messianic kingdom”.19 Another scholar writes that the Messiah would have no

royal crown, only one of thorns. He would have nothing properly belonging to the Messiah and

instead of reception he received the rejection of the people.20 In all cases examined it is clear that

the Messiah was left destitute at his death. Outwardly it seemed that evil had triumphed.21

Montgomery strains to justify a non-Christological interpretation of this verse by saying

that the words for Messiah and prince are ambiguous, and their combination does not assist

identification, He proposed three other possibilities: Cyrus, the ‘Anointed’ of Is. 45:1;

Zerubbabel, the acclaimed Messiah of the Restoration; and his contemporary, the high priest

Joshua b. Josedek.”22 None of these men have any scriptural backing.

Next we see Gabriel informing Daniel that at a future time the rebuilt temple would be

destroyed by “the prince that shall come”. This prince “shall destroy the city and the sanctuary.”

It is fact that in 70 A.D., less than 40 years after Christ prophesied in Luke 19:44, the Romans

17 (Miller 1994,267)18 (Ibid.)19 (LaHaye and Hindson 2004,359)20 (Shoulders 1982,128)21 (Walvoord, Chapter 9 The Prophecy Of The Seventy Weeks 2011)22 (Montgomery 2010, 378-79)

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did destroy the temple not leaving one stone upon another.23 Gabriel identified the coming prince

as a ruler that will come out of the peoples and nations of the ancient Roman Empire.24 This

prince would be the little horn of chapter seven. 25

The verse goes on to say that the “end shall be with a flood”. This word “flood” is used in

Nahum 1:8 for God’s wrath being the outpoured.26 Miller says that “flood” is figurative

emphasizing the awesome magnitude of the destruction.27 It is recorded that during the final

siege of Jerusalem in 70 A.D. the Romans crucified as many as 500 Jewish soldiers and civilians

a day.28 This flood of destruction and sea of dying humanity is easily a picture of the wrath that

shall come against the Jewish people.

The words: “unto the end of the war desolations are determined (decreed)” finish this

verse. War is probably the subject of a decree and not of desolations. In other words, “Until the

end, war has been decreed with desolations.”29 Because of the reference to “the end” twice in

verse 26, it would be contextually possible that this refers this to the end of the age and to a

future destruction of Jerusalem. It is probably better to consider all of verse 26 fulfilled

historically. 30

Verse 27 continues telling the actions of the “prince” and the completion of God’s

purpose.31 Walvoord states, “Here the choice is clearly between literal fulfillment, which requires

a futuristic interpretation with a gap between the sixty-ninth and seventieth week, or several

other options which admittedly do not provide any clear fulfillment of verse 27.32 It is not

23 (Jeffrey, Armageddon: Appointment With Destiny 1997, 29)24 (Pentecost 1958, 250)25 (Shoulders 1982, 128)26 (Shoulders 1982,129-29)27 (Miller 1994, 268)28 (Jeffrey, Armageddon: Appointment With Destiny 1997, 129)29 (Miller 1994, 269)30 (Walvoord, Chapter 9 The Prophecy Of The Seventy Weeks 2011)31 (Miller 1994, 269)32 (Walvoord, Chapter 9 The Prophecy Of The Seventy Weeks 2011)

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unusual for biblical prophecies to contain gaps of time. Passages in Isaiah 9:6 and Zachariah 9:9-

10 both reveal gaps in their prophecies about the Messiah.33 Some have called this a prophetic

perspective where gaps between the First and Second Advent are not perceived. 34 In Matthew

24:15 the Lord Himself references the coming of the “abomination of desolation” and this as a

sign to the nation Israel that the great tribulation is approaching (Matt 24:29-30).35

Those who oppose the futuristic interpretation, have proposed at least four other views:

(1) the view that the seventieth seven was fulfilled following the Maccabean persecution just as

the prior sixty-nine sevens were; (2) the traditional view of Jewish scholars that the seventieth

week is fulfilled in the destruction of Jerusalem in 70 A.D.; (3) often held by amillennialists is

the view that the seventieth week of Daniel is an indefinite period beginning with Christ but

continuing to the end; (4) that the seventieth seven is seven literal years starting with the public

ministry of Christ and being completed about three and a half years after His death. All these

views share one common error, none of them provides literal fulfillment of the prophecy. The

Maccabean fulfillment is built on the false idea that Daniel is a forgery and prophecy is

impossible. The second and third views explain away problems by spiritualizing them and have

no specific chronological time line. The whole numerical division of the seventy sevens becomes

merely symbolic. The fourth view, finds literal fulfillment of the first sixty-nine and one-half

sevens, but no fulfillment of the end. 36

Verse 27 begins by stating: “And he shall confirm the covenant with many for one

week.” This ruler identified by the context of the book and in verse 26 as the “prince who would

come”, the Antichrist, shall make a seven year treaty with Israel.37 The terms used for “confirm”

33 (Shoulders 1982, 130)34 (Miller 1994, 32)35 (Pentecost 1958, 249)36 (Walvoord, Chapter 9 The Prophecy Of The Seventy Weeks 2011)37 (Jeffrey, Countdown to the Apocalypse 2008, 130)

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and for “covenant” indicates a firm agreement.38 “With many” or “the many” should be

understood as “the representatives of the Jewish people.”39 The covenant only lasts three and one

half years. This covenant established here in Daniel 9:27 may result in the rebuilding of the

Third Temple because the breaking of the covenant happens when the renewed sacrificial system

is interrupted through the “abomination of desolation.” 40 In 2 Thessalonians 2:4 and Revelation

13:8-15 we see that this prince, drunken with his great power, will take his seat in the temple of

God and demand worship and the honors of God Himself. This will be the “abomination of

desolation.”41 Beyond the seating himself as god, this person will commit terrible atrocities and

the desolation of the temple that brings about the judgment announced later in this verse.42

In the second part of the verse we see the expression “the overspreading of abominations”

which is better translated “upon the wing of abominations,” or “upon the wing of abominable

idols.” Walvoord gives a preferable view when he states, “The word apparently refers to the

pinnacle of the temple (Matt.4:5; Luke 4:8) which has become so desecrated that it no longer can

be regarded as the temple of the Lord, but as an idol temple.” 43

Antiochus of the second century B.C. seems to have been a type of this prince but during

the last half of the seventh week the persecution of Israel will become a worldwide. According to

Revelation 13, the world ruler of the time of the great tribulation will not only take absolute

political power but will demand the worship of the entire world. He will blaspheme the God, and

persecute the saints (Rev 13:4-7). This desolation in Daniel 9:27 will continue until the

consummation or “the end that is decreed.”44 This passage parallels the desolation in the

38 (Miller 1994, 270)39 (Walvoord, Chapter 9 The Prophecy Of The Seventy Weeks 2011)40 (LaHaye and Hindson 2004, 372)41 (McClain 2007, 62)42 (Miller 1994, 273)43 (Walvoord, Chapter 9 The Prophecy Of The Seventy Weeks 2011)44 (Miller 1994, 273)

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Revelation and will continue until the consummation pictured in Revelation 19 when the beast

and the false prophet are cast into the lake of fire. This will be the completion of the seventy

sevens of Daniel and coincides with the second coming of Jesus Christ to the earth. This final

week will bring the seventy weeks to a close and usher in the great blessings promised to Israel

in Daniel 9:24.45

In conclusion, the seventy weeks of Daniel should be understood by a literal

Christological view that places Daniel as the true historical author of the book. The weeks

spoken of in this passage are understood as “weeks of years.” Each verse of Daniel 9:24-28 has

factual prophetical messages for the nation of Israel. As can be proven by scriptural and

historical evidence, the prophecy relating to the first sixty-nine weeks of years have been

fulfilled. Between the sixty-ninth and seventh weeks a gap in time must be understood before the

events of the seventieth week take place. The seventieth week will commence when the prince

that shall come will be revealed. He will make a treaty with Israel that shall be broken after three

and one half years. The prince will place himself as God in the temple committing the

abomination of desolation. Persecution and devastation follow the breaking of the treaty. Just as

all hope seems gone, the Messiah will come with the armies that were in heaven and destroy the

armies of the wicked as shown in Revelation 19. With the second coming of the Messiah, the

seventieth week shall be complete.

45 (McClain 2007, 65)

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Bibliography

Anderson, Robert. The Coming Prince. Grand Rapids: Kregel, 1954.

Archer, Gleason. New International Encyclopedia of Bible Difficulties,. Grand Rapids:

Zondervan, 1982.

Jeffrey, Grant. Armageddon: Appointment With Destiny. Toronto: Frontier Research

Publications, 1997.

—. Countdown to the Apocalypse. Colorado Springs: WaterBrook Press, 2008.

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John Ankerberg, John Weldon, and Walter C. Kaiser. The Case for Jesus the Messiah: Incredible

Prophecies that Prove God Exists. Chattanooga: The John Ankerberg Evangelistic Association,

1989.

LaHaye, Tim, and Ed Hindson. The Popular Encyclopedia of Bible Prophecy. Eugene: Harvest

House, 2004.

McClain, Alva J. Daniel's Prophecy of the 70 Weeks. Winona Lake: BMH Books, 2007.

Miller, Stephen R. The New American Commentary: Daniel. Nashville: Broadman Press, 1994.

Montgomery, J. A. A Critical and Exegetical Commentary on the Book of Daniel. Charleston:

Nabu Press, 2010.

Pentecost, Dwight. Things to Come. Grand Rapids: Zondervan, 1958.

Shoulders, Renald. The Most High God. Bellmawr: Friends of Israel, 1982.

Walvoord, John F. "Chapter 9 The Prophecy Of The Seventy Weeks." WWW.Bible.org. 2011.

http://bible.org/seriespage/chapter-9-prophecy-seventy-weeks#P1410_604790 (accessed April

20, 2011).

—. Daniel The Key to Prophetic Revelation. Chicago: Moody Press, 1971.