Daniel 9

The last chapter of Daniel that we have not specifically addressed is Daniel 9.

This chapter describes the heart of Daniel through his entire ministry in the government of Babylon, as well as contains what many consider to be the core verses related to Eschatology.

What is contained in this verse in terms of revealed content is relatively small. Only the last four verses, Daniel 9:24-27, contain actual prophetic utterance. The rest is Daniel’s prayer, and the description of the encounter he had as a result.

Daniel’s Prayer

In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

Daniel 9:2-3

Here, at the beginning of what many consider to be one of the central End Times passages, we have to examine Daniel’s heart. Daniel has been reading the words of the Lord in a foreign land, and realizes that the captivity that the nation has been experiencing for seventy years is expired.

Through reading the words of the prophet, Daniel realizes that the captivity he has lived under is to come to an end, and that the time is fulfilled. From a different perspective, we can compare this understanding from reading Jeremiah with Jesus’ declaration that “the time is fulfilled” in Mark 1:15. Here, Daniel turns his revelation into a prayer to God for mercy because Israel has been unrepentant. In Mark 1:15, Jesus is the King bringing His Kingdom.

From the contents of Daniel’s prayer, however, it appears that the hearts of the people have not turned back to God. In the midst of their trials, they have not turned to God and have continued to live in their rebellious ways.

So, Daniel turns to intercession and stands in the gap on behalf of his people. He repents the sins of his people, including himself in the prayer. Daniel identifies with the sins and failures of his own people, and their rejection of the covenant.

I prayed to the Lord my God and confessed: Lord, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments,

Daniel 9:4

The Messenger

Daniel’s answer came by way of the angel Gabriel. It is said that a word went out at Daniel’s prayer, and that Word from God was delivered by this messenger. The substance of the Word that was sent to bring insight and understanding and is contained in only these four verses.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

Daniel 9:24-27

These four verses are the revelation delivered to Daniel that day. In terms of interpretation, just about all agree on the main significance of the first three verses, although there is a difference of opinion on v27. The varied interpretations is complicated in this passage then by the different translations as well. The message itself is cryptic enough, but to add to it, the actual way that it is translated into English is widely debated.

The body of the revelation is this. Seventy sevens, or weeks, were determined for the people, the Jews, and the city of Jerusalem. That is, 490 years, as seventy times seven is 490. There is no “day-year” principle here (or anywhere in Scripture), as some might hold, but a “seven” or “week” is merely a Hebrew idiom for any group of seven. But, this period of time is given for the express purpose of the bringing forth of Messiah. Specifically, six things, or three pairs of things, are listed to be accomplished in this time period in v24.

To finish the transgression
To make an end of sins
To make reconciliation for iniquity
Bring in everlasting righteousness
Seal up the vision and the prophecy
Anoint the most Holy (the “kodesh kodesh”, same as the “Holy of Holies).

Let us consider more deeply what we have already pointed out at various places already. Daniel is now at the end of the 70 years of Babylonian exile for the transgression and sins of the people, but the people have not repented and turned from their sin. Daniel is now asking God for mercy, even though they do not deserve it.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins.

Leviticus 26:18

God had told His people that if they would not listen to Him, He would add seven times the punishment to them. The appears to be exactly what He has done, albeit, their continued sentence would be carried out no longer in Nebuchadnezzar’s Babylon, but under the world-wide rule of Babylon, in all four forms, in their own country.

Whereas the punishment that Daniel lived under came to a close, God did not simply multiply the original punishment by seven, He added seven-times the punishment (for a total of eight 70 year periods). Four times in Leviticus 26 God says He will do this.

If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me–I also was acting with hostility against them, to bring them into the land of their enemies–or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, then I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land.

Leviticus 26:40-42

God required that His people, not just Daniel, confess their iniquity and that of their forefathers. God wanted them to realize that where they came from was as important as where they were and where they were going to. He needed them to realize that their forefathers had sinned, and that they themselves were born under sin. As Paul later wrote in the New Testament, there was no one righteous, not even one (Romans 3:12).

But, while the people would be returned to their land, their punishment wouldn’t cease, not until the end (Daniel 11:36b, “what has been determined must take place”).

The Six Things

The six things listed by Daniel did, in fact take place. Some are contestable, others are plainly not.

The first two, finish transgression and make an end of sin correspond to the ministry of John the Baptist. His message of repentance for the remission of sins was the necessary fore-runner to Christ’s Gospel of the Kingdom. For those who were baptized by John’s baptism, the way was made for them, bringing high things low and low things high, for the message of faith to find firm root in the hearts of Jews.

This is directly analogous to the first two foundations of the faith given by Paul (Hebrews 6:1-2). Paul said that the first two foundations of the faith, which once laid allow one to go on to maturity, are repentance from dead works and faith towards God. Paul understood by revelation from God what was required, even as the Apostles themselves had been taught.

Then He opened their minds to understand the Scriptures, and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem.

Luke 24:45-47 NASB

The next two requirements, to make reconciliation for iniquity and to bring in everlasting righteousness can only be seen as the cross.

But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.

Isaiah 53:5

And,

In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

Jeremiah 23:6

There is no other explanation for these other than the finished works of Calvary. Any other claim would strip the cross of its power.

The last two, sealing up vision and prophecy and to anoint the most holy, can likewise be seen.

Jesus clearly expressed the first.

The Law and the Prophets were proclaimed until John. Since that time, the good news of the kingdom of God is being preached, and everyone is forcing their way into it. It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.

Luke 16:16-17 (see also Matthew 11:11-15)

The law and the prophets spoke of Christ, and His fulfillment of them sealed up their day as the day of the Kingdom was dawning. The Law was not done away with, as v17 indicates, but it was sealed. The Law came through Moses, Grace and Truth came through Jesus Christ (John 1:17).

The last one can be seen fulfilled on the day of Pentecost. Oil has always been considered a type of the Holy Spirit, and the church is the temple of God. It is not stretch of things to imply such, but a recognition of God’s original intent, to have a people that are His.

The Complaint

The futurist at this point would say that all of Israel did not enter into these things, and they all did not receive of the promises. They would then go on to say that the providence of God has provided a “gap” between the 69th week and the 70th, and that the plan of God has been “put on hold” until the Jews acknowledge Jesus as Messiah.

The major problems stemming from this argument are not actually the lack of mention of a gap, but the larger context of the chapter.

First, the seventy weeks were appointed for the people and the Holy city. This time period initiated with the decree sent out to rebuild the city, and included its entire rebuilding. As we will see, the last verse of this chapter includes its destruction. How does it hold, therefore, that the city was rebuilt, lived in for many years, and was destroyed, even as written, and that prophesied, and yet this is not enough.

What appears to us is that if the first building of the city was contained within the 490 years, then any subsequent building must be contained within it as well. If the city was destroyed and rebuilt, it would follow that all of these would also likely be contained within the entirety, but the bulk of modern futurist commentators see only the final seven years outstanding. This, to us, presents a problem.

Next, however, look at what the prophecy specifically says about the rebuilding. The city will be rebuilt with a “plaza” and a “moat”, using the NASB translation of v25. These indications seem to indicate a specific city, namely, the historical Jerusalem, and not a future one.

Further, we can look at the whole scope of the prophecy. 490 years are determined for a dispossessed people and a destroyed city. Six things are to be accomplished during that time. The whole of the futurist debate against a contiguous 490 years is that the Jews, as a people, did not complete the six things required, but, in our opinion, that was never promised. The decreed Word from God was only the 490 years. Albeit, whether this is considered additional punishment, probation, or release, it must be stated that if you are told specifically that you have seven days to get three things done, the only guarantee you have is the seven days, not that your assignments will be completed on schedule. That is, in fact, what is going on here. God promised 490 years, not even the completion of these six things by anyone, according to the text.

But, as we read in Daniel 12:1, only those whose name were in the Book of Life were going to be delivered. Since we see that the six things were done for those who believed on Christ, we see that it truly was only these. The fact that the majority of the nation did not receive Christ, but rejected Him, is not the fault of the prophecy, nor of Christ, but is the fact of history, even as Paul wrote that many Jews were broken off of the cultivated Olive tree.

So, on the one hand, we have the fact that no one accomplishing these six things would not have invalidated the promise. But, on the other, we also see that the first church of believers did.

Further Rationale For Fulfillment

But, consider also our other arguments, based upon what we have been building.

As we read in Daniel 12:7, the time of 70 AD was the time that the power of the Holy people was totally shattered. Considering the introduction of this prophecy, in Daniel 7:24, it would therefore merit no understanding to say that the prophecy of the seventy weeks for the people would have extended beyond this. Instead, just like Saul, after the favor of God left His person (people), it was a downward spiral until their failure consumed them and overtook them. Just as Saul had to die before David could take over, Jesus had said that it would be for that generation like an evil spirit driven out of a person only to have it return with seven spirits more wicked–Jesus spoke this about the generation, not merely as a teaching on deliverance.

The other plain reason for the non-gap appreciation of the Daniel 9 seventy weeks is that it was part of God’s seven-fold punishment. Yet, through this punishment, notice God’s mercy. This 490 years was for the establishment of Messiah. The Jewish nation was not turning around after seventy years of punishment, and, even after their seven-fold increase, they still would not. The end of the city is right there in step with it’s construction. God knew in advance of its failure. But, what God had said was that it was time to reveal His Kingdom through His Son, and this 490 year window was the period of time for the replacement of the “Saul” of natural’s own leadership, to returning to God’s original plan for Israel as seen in Judges, where the people had no king. God was going to be replacing a mere-human King with His own son in human flesh, and He would be their king. He was replacing a naturalistic kingdom mindset with a heavenly one that would rule over all peoples. He was bringing an end, in one sense, to what Israel thought was to be their Kingdom, and replacing it with His true Kingdom, the heavenly one.

In the midst of one of the greatest punishments against Israel, right before the last, God was releasing the greatest hope, Jesus Messiah. Yet, many with hardened hearts would never see it. Many who could not acknowledge their own sin would never recognize God in their midst.

God had raised up and empowered the Jewish people, and in Daniel 12:7, God shattered it.

So What of Israel?

One of the main complaints dispensationalists and others make against some End Times thoughts is the belittlement of Israel. Namely, what is known as replacement theology, where the church replaced Israel, is seen as taboo.

We intend to spend an entire chapter on this subject, but, because it has bearing here, we will make a few remarks.

First, we consider the prophesies regarding national Israel to stop be binding and in effect. We believe they will be fulfilled as written, as a nation of Jews. That said, the primary fulfillment of these prophesies must be seen only ever as in relation to them turning to and accepting their Jewish Messiah, Jesus Christ.

When we read Daniel 12, we see that the power of the Holy People was utterly shattered in 70 AD. We do not see the church replace Israel, but we see that the church is Israel with branches broken off and others grafted in. And yet, as Paul clearly wrote, all Israel shall be saved.

We do not expect that there will ever be a vibrant Israel with any true spirituality without their national salvation in the name of Jesus. The power of that people lies broken. What we see of modern Israel is like that corpse in Ezekiel 37. All the dry bones have come back together, with sinew and muscle and skin, but there is no life in them. They are all, the whole country that does not acknowledge Jesus, dead in their transgressions and sins. And, as a prophetic movement after WWII birthed that dead body, Ezekiel was told to prophecy again and breath, or the Spirit, came into the body, signifying salvation, as the whole nation believes in Jesus, as per Ezekiel 39:28-29.

But, as for this prophecy here, the Jews are only a valley of very dry bones, come 70 AD. What God had given them was taken away to those who would produce fruit for the Kingdom.

As we will see in greater detail, there is plenty of space for and the expected fulfillment of every outstanding promise for the Jews. Has God given up on the Jews? No. But, on the other hand, He still hasn’t restored His face to them, and when He does, it will only ever be in context to the church. Maybe not the church as we understand it today, but the church as it was always supposed to be, life from the dead, saints in joyful assembly with myriads and myriads of heavenly hosts in joyful procession.

God has only one Kingdom, and He has placed it into the government of the church. He said it will not be left to another people, and so, what we see of the church is “it”. We are not the whole church, we are only a part of it. What Jesus wants of the church is what He will get out of it, not man.

The Purpose for the 490 Years

Considering, also, the range of the prophecy of Daniel 9. Israel had found itself dispossessed from it’s land, with its city destroyed. They had forsaken the covenant of Daniel 9:3-4, and were were in exile for the prophesied 70 years, as understood in Daniel 9:2.

The 490 years, then, specify the time in of the interim between this desolation and the coming of Messiah. The city would be built up, lived in, Messiah would come, and, as the prophecy records, would be destroyed. It is also important to understand that, just as the true kingship was removed from the nation in Ezekiel 21:27, it was not to be restored until the coming of Christ. In this, we see that while Israel was independent in some right, it was governed and controlled, and, at the time of Jesus, was not sovereign in its own right. Quite literally, the nation was given a window of opportunity to bring forth the promised seed.

So, the fact that all these things have happened in Israel still leaves us in a question. The futurist says that since Israel didn’t accept it, the final “seventieth week” has been postponed, while the one who looks at having a partial fulfillment sees no problem with only those who entered the Kingdom receiving, and those Jews who did not believe, who did not come to faith in their Messiah, were broken off to make room for the Gentiles. There is only One Way to the Father, and there is only One Door. As Jesus said,

He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Mark 16:16

This is the salvation that is offered to everyone by the true and living God,

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

John 3:16, 18

For the Jew first, and also for the Greek, the only salvation there is is through the cross of Christ, and whoever does not believe is condemned already.

The clear evidence is, however, that, for those who believe, these six things have occurred, as is evidenced by our own salvation. The very fact that the Gospel is the power of God unto salvation, Romans 1:16, testifies that I have finished transgression (Romans 7:17), an end has been made of sin (1 John 3:9, 1 John 5:18), reconciliation has been made for iniquity (2 Corinthians 5:18), everlasting righteousness has been brought in (Jeremiah 23:6, the Lord our Righteousness), vision and prophecy have been sealed up (Luke 16:16, the law and the prophets were until John), and we have anointed the Most Holy, Jesus Christ, the true temple, the living stone, and set Him up on high, and the true temple has the oil of the Spirit poured out upon it. So, while the nation as a whole perhaps did not receive Him as King then, the people of this Prince Messiah have.

The Seventy Weeks

Now, concerning the 490 years, we turn our attention to the actual dates.

There are several factors to consider in determining the the actual dates from history, but only a few real choices. By and large, most people fall into one of about two or three categories.

First, v25 indicates that the 490 years will commence with the issuing forth of a decree. This verse also indicates that the first 69 weeks will be broken up into two segments of 7 weeks and 62 weeks. v26 indicates that after the 69th week (7 + 62 is 69), Messiah would be “cut off”. So, we have but to look to Scripture to determine when the decree was, and the history surrounding the Gospels to determine when the end of the 69th week was.

Concerning the ministry and crucifixion of our Lord Jesus Christ, we can rely on the Scriptural account. The scripture states that Jesus was approximately 30 years old when he began ministry, and ministered somewhere between 1 and 3 1/2 years. Since we know Pilate was governor for the crucifixion, and we know the date of his rule, we know the crucifixion took place between 26AD and 36AD.

Next, we know from Luke 4 that John the Baptist began his ministry in the 15th year of Tiberius Caesar. This would pinpoint John’s ministry’s beginning at 29AD, since this is well documented. The only cavet to this is the possibility that Luke could have been using a different calendar system, which could make it be between 27AD and 29AD. The date of the rule is not in question, but depending on how Luke was marking time, it could have been 27AD. These two scriptural clues limit the timing of the close of the sixty-ninth week.

Next in line for the counting of the 70 weeks is the date of the decree. Historically, there are four dates recorded in Scripture that have to do with Jerusalem. These four decrees are:

Ezra 1:1-4 at around 536 BC.
Ezra 6:1-2 at around 520 BC.
Ezra 7:12-16 at around 457 BC.
Nehemiah 1-2 at around 444 BC.

Sir Robert Anderson devised a system “prophetic years” wherein he supposed that the Jewish year was only composed of twelve 30-day months, and so the Jewish calculation of a year should be figured on a “year” of only 360 days, as opposed to the solar year of 365.25 or so days. Using this method, he figured the number of days in 483 years (69 * 7) and calculated that from the decree of 444 BC, and found that, according to his calculations, this corresponded to the very day of Jesus’ triumphal entry into Jerusalem. For him, this certified that the 69th week ended on that day, the very first day that Jesus allowed himself to be publicly recognized as a King, and was what he believed proved his case.

While that is certainly a most dramatic result, it does not, therefore follow, that this counting method is foolproof. As it seems to us, the calculation of a “prophetic year” seems to violate the normal reading of what a “year” is. While it is true that the Hebrew calendar had 12 30-day years, usually, it is not true to say that this was the only Hebrew year. What the Hebrews did was to simply add an extra month of 30 days whenever the calendar came too far disconnected from the actual seasons. This was based on the ripening of the barley harvest each year, and the determination of whether a year would have 360 days or 390 days depended solely upon the rabbi’s determination.

This distinction of some years having 360 days and some having 390 days (at an interval of approximately every six or seven years) could very well explain, then, why some scriptures list three and a half years explicitly, and some appear to list the same period as either 1,260 or 1,290 days. This could very well be the same period, with or without the inclusion of a Jewish “leap month”.

When we are examining a short period of time, therefore, we should be well aware that most Jewish years have only 360 days, but when we consider longer periods of time, in our understanding, years should be reckoned as years rather than reducing that to a count of days. While we appreciate Sir Robert Anderson’s work, we differ on his methods and his results.

“Cut Off”

Proceeding onward in our study, we further differentiate between various aspects of counting these days and what exactly they point to. v26 is an often pointed to reference, because it mentions that Messiah will be “cut off” after the 69th week. Much is made of this, because v27 indicates that the sacrifices will be stopped in the middle of the week.

We then have a few options. Either the 69th week points directly at Jesus’ death (whether you count by Sir Robert Anderson’s method or not) or the 69th week points at the baptism of Jesus. If the former is the case, then the 69th week ends at the end of Jesus’ ministry, and if the latter, then it ends at the beginning of it. Traditionally, while some have argued either way, most people acknowledge that Messiah, Jesus, is cut off “after” the 69th week, at an undisclosed interval. Hence, there appears in this distinction little to differentiate between these two positions.

But, this brings up yet another distinction of v26 which we must also uncover.

Now, the text says Messiah is to be “cut off”. By and large, the majority opinion on this phrase is that it refers to execution and, hence, Jesus’ death on the cross. But, while this is a term used of execution, this same word, Karath (H3772) in its third use in the Old Testament is the word used for circumcision,

Then Zipporah took a sharp stone, and cut off [karath] the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me.

Exodus 4:25, emphasis and editing added to bring out detail

Hence, in our understanding of the phrase, the image, probably, should be that of 2 Kings 6:1-2. Elisha is overseeing the building of the chambers for the school of the prophets, and they needed more space for the people. One man was cutting wood by the river, and the iron ax head fell in. On the instruction of the prophet, a branch was “cut off”, literally, and was cast upon the waters. Then, that which was lost was found. Because every miracle in the Old Testament was a picture of Christ, this branch was Jesus Christ being cut off at His baptism (karath), and cast upon the waters (the people). Thus, He restored that which had been lost.

On the Dates of the Birth and Death of Jesus

As you have probably seen, we are looking at a 69th week that ends at the Baptism of Christ. Based on what we have already presented, we understand that the 490 weeks are contiguous, with no gap between the 69th and 70th week. There is no gap suggested in the passage, and we find it breaks the original intent of the decree of 490 years, especially in the historical light of the destruction of Jerusalem in 70 AD. Therefore, if we are looking at a 69th week that ends with the baptism of Jesus, and a crucifixion that stops the sacrifice in the “midst of the week”, we should expect to see a baptism after the 69th week, followed 3 1/2 years later by the crucifixion, followed by another 3 1/2 years afterwards.

To this, then, we must consider carefully the date of the crucifixion and the birth of Christ.

Traditionally, the year of 33 AD was looked at as the date of the crucifixion. Because we can calculate the phases of the moon back to this period, we can accurately determine the dates of the feasts of Israel. With a 33 AD crucifixion, this means that Christ would have been crucified on a Friday and raised from the dead on a Sunday morning. All this being the traditional understanding of these things, many have raised the inquiry concerning the prophetic statements of Jesus saying that He would spend “three days and nights in the belly of the Earth”. If, in fact, that crucifixion was not in the 33 AD, but, say, the 31 AD, the cross would have been on a Wednesday. With Jesus being buried that night, the beginning of the first day, He would have then been raised up that Sunday, spending a full three days and nights in the grave. Thus, for someone looking for a literal fulfillment of three days and nights, 31 AD is the best fulfillment considering the date ranges available.

While these arguments are notable, they still appear to fail to meet the criteria, as well as being unfounded in their requirements. First of all, it must be recognized that the “three days and nights” is a Jewish idiom, and not a specific count of days. Just as in English, the phrase “two weeks” is common, the proper translation of this phrase to Spanish is “fifteen days”. It is simply cultural. To illustrate this point, Luke records in Luke 24:7 & 46 that He would be raised on the third day, not after it. Thus, either the phrase “three days and nights” is either an idiom, or it refers to the total of His suffering at the hands of men as well as being in the tomb. Regardless, it is not after the third day that Jesus was to rise, but on it, according to Luke’s Gospel.

But, for what we consider to be conclusive proof of a 33 AD crucifixion, including a Friday death and a Sunday resurrection, we have to look at history.

In recent times, the excellent study on the Star of Bethlehem (http://www.bethlehemstar.net) has provided profound insights into the factual accuracy of the account of the star. In this study, looking at the conjunction of certain constellations and the planet Jupiter, research has shown that the birth of Jesus was likely in 3/2 BC. This fits with the symbolism of Revelation 12:1-5, describing a sign in the heavens, which turns out to be an arrangements of constellations, among other things. The woman clothed with the sun is Virgo with a crown of twelve stars and the moon at her feet, symbolizing Mary giving birth to Christ.

But, most compelling is the similar astronomical signs given at Christ’s death. These are what are directly alluded to by Peter, when he stood up 50 days later at Pentecost and declared the following from the prophet Joel,

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel;

And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:

And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:

The sun shall be turned into darkness, and the moon into blood, before the great and notable day of the Lord come:

And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know:

Joel 2:14-21

Peter is talking to the men of Jerusalem, who knew full well what had recently transpired. Acts 2:22 seems to make the case that the prophecy Peter was referring to was fulfilled to the knowledge of those listening. Jesus was well-known enough that His death was fairly common knowledge (Luke 24:18). Moreover, Peter was specifically referring to the signs that were mentioned by Joel in this passage. We see of course the sun being darkened at the death of Jesus, as per v20, but in particular, we must take note of the moon turning to blood. Peter’s reference here indicates that of a Lunar eclipse. Since eclipses are well predictable events as well, it takes but a short research to determine that there was in fact a lunar eclipse rising the day after the crucifixion date of April 3, 33 AD.

But, additional to the lunar eclipse was the aforementioned Solar Darkness. The plain fact of science is that a lunar eclipse cannot happen at the same time as a solar eclipse, because they require the moon to be on opposite sides of the Earth, one towards the sun, one away. But, even the secular historians of that day record a period of unexplained darkness in the year 33 AD.

In the 4th year of the 202nd Olympiad, there was a great eclipse of the Sun, greater than had ever been known before, for at the sixth hour the day was changed into night, and the stars were seen in the heavens. An earthquake occurred in Bythinia and overthrew a great part of the city of Nicæa.

Phlegon of Tralles, a first century secular Greek historian

This 4th year of the 202 Olympiad was 33 AD, and is referenced by Africanus,

During the time of Tiberius Cæsar an eclipse of the sun occurred during the Full Moon.

Africanus

Thus, we see that Peter’s testimony, as well as nearly all the traditional church fathers, all point to 33 AD crucifixion, on April 3rd.

Establishing The Timeframe

So, at the end of 69 weeks, probably 29AD, looking at a 33AD crucifixion, Christ was “cut off”, baptized, as baptism is called a circumcision of the heart. He was “cut off” from the world of men and into the realm of the Kingdom, exclusively. He lived as a man alone, because He could not trust His heart to anyone, because He knew what in the hearts of all men. Truly, it was at His baptism in water, and then in the Spirit by the Father that cut Him off from ever living as a man ever again. He was cut off “not for Himself” or “had nothing”, as alternate translations relate, because while He had always been God, He now was only about His Father’s business. He could be nothing else. From then on, He had to rely wholly upon the leading of the Spirit, to live by the Spirit and keep in step by the Spirit.

It is possible that there would be another possible date for the crucifixion, but as the times indicated, and much evidence suggests a 3 1/2 year ministry of Jesus, probably beginning shortly after the ministry of John the Baptist (within a year or two, certainly, if not a few months), there is a fair amount of certainty that the crucifixion happened, probably in 33AD, as the traditional historical account goes.

So, for the beginning of the seventy weeks, we look at the decree of Ezra 7, or around the year 457AD.

Understanding that the year of the decree is debatable of plus or minus one or two years, this fits the account close enough. Perhaps it is not as stunning as Sir Robert Anderson’s calculations with 360 day years, but it is nevertheless an accurate portrayal of the anointed Prince coming.

In this way, after the 69 weeks are complete, we see that Messiah the Prince is “cut off”, baptized, circumcised and ‘cut off’ from this world solely into the realm of the Kingdom, alone, possessing nothing, leaving a full week (seven years) to go. Now, the rest of the v26 concerns us,

and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

Daniel 9:26b

If it is understood that “cut off” is not the death of Jesus, but the beginning of His ministry (His baptism), and if we understand that the Romans are no longer in view after Christ’s rule (see the previous chapter on Daniel 2 & 7), then we must examine both the “prince that shall come” and the “people” of that prince. Dispensationalist thought leads one to see that prince as a coming antichrist, and, perhaps, it still could be a reference to Titus and the Romans destroying the city, but we could ask ourselves why there is this reference in this point of the text? Why is the future destruction of Jerusalem and the “sanctuary”, and the end with wars determined, mentioned after the 69th week?

If we are looking at a purely Messianic interpretation of the text, that is, the Prince in v26 is the same as in v25. This is much more plausible if “cut off” is His beginning, rather than His death. In this regard, “the people” of that prince would be the Jewish nation as a whole, or, perhaps the disciples of this Prince, namely, the sons of the Kingdom.

Also, in question, is the rendering of “kodesh”. Previous in the chapter, the phrase was used of the need to anoint the “kodesh kodesh”, or “most holy”. Here, only “kodesh” is said. Much conjecture has come that this must mean the “temple” or “sanctuary”, and some go so far as to interpret it to be a “wing of the temple”, but it seems as though they get ahead of themselves, as there is no direct mention at all of the temple at all in v27, despite one popular version.

Our preferred interpretation of v26 follows on the text of the passage. If the event of ‘cut off’ was indeed His baptism, it is noted that Jesus immediately began acquiring disciples, beginning with certain followers of John (John 1:37). Thus, in the same way that Noah condemned the world through His faith, according to Hebrews 11:7, so these disciples were built into an ‘ark’, as it were, the church.

As the disciples were joined together into a living temple, and as their testimony and witness became a light, they, in one sense, caused the destruction of the city and the sanctuary by virtue of their faith and their prophetic testimony (Psalm 149; Revelation 19:10). Even as Christ said that other cities would rise up in witness against the generation, and as faithful Abraham was present and witness at the destruction of Sodom, so these first-fruits of the saints of God were on hand to witness and, in some sense, cause the destruction of the city and the temple. Their faithfulness condemned that generation, even as Noah did.

For those who do no follow this understanding, there is also record of the Jews doing the physical destruction, so that the prophecy need not apply to the Romans. Josephus does record that in the years after Jesus, before the “end”, the destruction of Jerusalem, the following,

[Y]et were these men that now got together and joined in the conspiracy by parties, too small for an army, and too many for a gang of thieves; and thus did they fall upon the holy places and the cities;

Josephus, The Wars of the Jews, Book 4, Chapter 7, 408

In addition, Josephus elsewhere records that it was the Jews, in their own rebellion, that destroyed the city and temple, and the Romans merely stopped the rebellion. So, it could also be said that the people of the prince referred to the Jews destroying themselves. What is apparent is that the prince to come need not be a future antichrist here, as many other interpretations of this text would do well.

The Confirmation of the Covenant

But, it was from the very beginning of Jesus’ ministry that things began to not be well-received, and even as the prophecy was recorded, even given 490 years, the nation as a whole did not turn to the Lord, but rather stayed in rebellion. It is no question that the first 69 weeks are fulfilled. The futurist sees a gap between the 69th week, as well as some preterists. I see no need for a gap, for, by this reading, in the midst of the 70th week, Messiah put an end to sacrifices through His own blood, and, as we read in the last verse of Mark’s Gospel,

And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.

Mark 16:20, emphasis added

Mark indicates that the Lord Jesus confirmed the covenant, the Word, the Message, both before and after His death. Clearly, the signs and wonders continued well after that, and the Lord clearly confirms the Word in like manner today, but, for that full week, for sure, the Word, the Covenant of the Law of the Spirit of Grace was “confirmed”, exactly as predicted.

In the end, we read in the second half of v27,

and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

Daniel 9:27b

This matches the lament of Jesus on weeping over His city,

And when he was come near, he beheld the city, and wept over it,Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

Luke 19:41-44

Messiah had to die, one life for the good of the people, for the remission of sins. But, had they then believed, and repented, in the time afterwards, surely, God would have spared them. But, it was already foreseen and foretold that they would not. And so, for the overspreading of abominations, because their sins had become so heinous, it was made desolate, even unto the consummation, until that which was determined, what Jesus determined in Luke 19, was poured out upon the desolate. That, until the end, probably 70AD, the city was made desolate. And, then, by 135AD, with the second Jewish revolt, the final end was poured out on that one made desolate, and all Jews were banished from the city and region.

The Parallel of the Last Two Verses

Most importantly concerning Daniel 9:26-27, in our understanding, we see the disciples of Jesus caused the destruction of Jerusalem and the temple by their faith, prophecies, and sacrifice. Once Messiah was cut off, the end of Jerusalem would come, even though it would take an additional near 40 years to do so. Wars would continue until then, and the desolations that would come were determined, and could not be stopped. This verses seems to begin with the beginning of Jesus’ ministry, and illustrates what the disciples will do.

The next verse, however, describes what Christ will do. He will strengthen or confirm the covenant for the final week. This would seem to speak of His 3 1/2 year ministry, coupled with the immediate 3 1/2 years following His death. Following perhaps on some such event such as the death of Stephen in Acts 6-7, we might consider his testimony to signify the end of the 490 years, followed by the conversion of Paul who took the Gospel to the Gentiles.

But, for the rest of v27, we read that it appears to say that Christ made the city desolate because of the overspreading of abominations, even until the very end, when that which was determined was poured out upon the desolate, Jerusalem. Thus, what was determined in v26, it appears, or elsewhere, is poured out the city in the end.

Thus, v26 then seems to highlight the disciples, the people of the prince, and v27 highlights the Prince Jesus Himself.

Conclusion

This text is by far one of the more detailed and complex ones in the study of End Times. As we see it, it describes the period that was decreed, starting with the 457 BC decree to rebuild the city, and ended some time around 36 or so, understanding that there is no zero year and there is a some degree of error concerning the date of the decree.

The 69th week concluded probably in 29 AD, at the baptism of Jesus, followed by a April 3rd, 33 AD crucifixion on a Friday and a Resurrection Sunday on the third day, which would have been at the 3 1/2 year mark. Jesus then continued to confirm the Word, or the covenant, with the disciples, especially in the next three and a half years following, and continues to today.

To us, this is the most reasonable conclusion, that all 490 years are completed, if for no other reason than v24 says that they were decreed for the people and the city. The city, a specific city with a “plaza” and “moat”, was destroyed after the 490 years, within a generation. Since the building and the destruction were both prophesied as to be contained within the 490 years, and we find ample interpretation that fits it, we see little reason why any of Daniel 9:27 must be postponed into the future.

Additionally, since we consider the scattering or shattering of the power of the Jews to have taken place in 70 AD, we do not find much recourse, if any, to say that, somehow, this time period will simply resume in the future.

In consideration of all that we have seen before, therefore, having looked at every chapter in Daniel at some point thus far, we make the conclusion that all of Daniel is fully fulfilled (plus or minus a few small details), and that the whole body of it speaks of the time from the exile into Babylon through to the rebuilding and eventual destruction of the city in 70 AD (as well as the subsequent fall of Rome through the power of the Kingdom of God, Daniel 2:44).

Summary

Daniel 9 contains one of the key prophesies for the End Times.
Daniel 9 contains only four verses of actual revelation.
These verses are open to many different interpretations, as well as translations.
Daniel realizes the captivity of Israel is to end.
Daniel responds with repentance for his people and prayer.
Daniel is visited by Gabriel, who gives him insight and understanding through the last four verses of this chapter.
Daniel 9:24-27 say that the Jews and Jerusalem are to be given seventy sevens, or 490 years.
This appears to be the seven times greater punishment after Israel failed to repent during their 70 years of captivity.
Israel is assigned 6 things to complete.
The 490 years are what are prophesied, not the accomplishment of the assignment.
All six things were done in the life and ministry of Christ.
The fact that some did not fulfill them does not invalidate that only the time frame was prophesied, or that the believers did.
There is no need for a “gap” before the 70th week.
The city was built, lived in, and destruction was determined within the 490 years, just as prophesied. 37 some years after the end of the 490 years, it was destroyed, as determined.
A specific city is referenced, historical Jerusalem, as indicated by the “plaza” and the “moat”.
As the prophecy was regarding the people and the city, and the power of the people was destroyed in 70 AD according to our understanding of Daniel 12:7, then there is little chance the prophecy extends beyond that, even with a “gap” approach.
The 490 years were both the fulfillment of the promise of the coming Seed, but also the seven-fold punishment of Israel for their failure to repent in the 70 years of captivity.
God shattered the power of national Israel in 70 AD with the destruction of the temple.
God is not done with Israel, but will no longer hide His face from her, and will pour out His Spirit upon her.
The promises that God would deal graciously with Israel, and as a national people, were not transfered to the church, but will be fulfilled literally.
The promises to the Jews will only ever come in relation to their accepting Jesus as Messiah. The Church is God’s plan for the world now. Not as a replacement, but as a “One New Man”. All of Israel will be saved.
The 490 weeks have to be determined on a number of bases.
Of the four decrees, we agree with the 457 BC one.
Concerning Sir Robert Anderson’s work, we do not see a “Prophetic Year” principle in Scirpture, because only most of the years had 360 days, but some had 390. A year is a year, based on the transit of the Earth around the Sun, or we would lose our seasons.
“Cut Off” could refer to Christ’s crucifixion, or His baptism. The picture could well be of the branch cut off to retrieve the lost axe head.
The date of the Birth of Jesus, as confirmed by the study on the Star of Bethelehem, would have been 3/2 BC.
The date of the crucifixion of Jesus is the traditional date of April 3, 33 AD.
The idea of a 31 AD crucifixion with three literal days and nights in the tomb seems like a possibility, until we consider all the evidence.
The Lunar Eclipse happened in 33 AD.
The inexplicable darkening of the sun at the same time is also recorded as being in 33 AD, or the 4th year of the 202nd Olympiad, as recorded then.
So, with some room for error based on the decree, we see the 490 years from roughly 457 BC to 36 / 37 AD.
This possibly coincides with the stoning of Stephen.
The last verse of Mark’s Gospel indicates that Jesus worked with the Apostles and confirmed His Word, by which could be indicated, His covenant.
v26 deals appears to deal with either what the disciples did in destroying the city through their prophesying, or what the Jews themselves did in the rebellion and destroying the city.
v27 deals with what Christ did, in making the covenant, ending the sacrifice midway in the week, and making the city desolate, even to the end, until that which was determined was poured out.