John Mark Hicks

Daniel’s 70 Weeks (Daniel 9:24-27) is one of the most difficult texts in biblical prophecy. It understood in widely diverse ways through all of Jewish and Christian history. This calls for humility, discernment, and mutual respect.

In this video lesson, I offer three different ways to understand the text: (1) this has already happened in Israel’s life with the Greek empire(s), especially in Antiochus IV; (2) this has already happened (though the symbolism of the 70th week might still continue) in Israel’s life with the Roman empire; and (3) this is yet to happen in Israel’s life (including a restored nation and rebuilt temple) in relation to the Antichrist.

While I have lots of uncertainty and questions about my understanding, I have more uncertainty and questions regarding the other two perspectives.

Daniel 9:24-27 (NRSV) – “Seventy weeks are decreed for your people and your holy city: to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place (or thing).  25 Know therefore and understand: from the time that the word went out to restore and rebuild Jerusalem until the time of an anointed prince, there shall be seven weeks; and for sixty-two weeks it shall be built again with streets and moat, but in a troubled time. 26 After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the people of the prince who is to come shall destroy the city and the sanctuary. Its(or his) end shall come with a flood, and to the end there shall be war. Desolations are decreed. 27 He shall make a strong covenant with many for one week, and for half of the week he shall make sacrifice and offering cease; and in their place shall be an abomination that desolates, until the decreed end is poured out upon the desolator.”

The Storyline:

1. “Seventy sevens” are decreed for Jerusalem. Most think it refers to years (though it is disputed whether they are lunar or solar years).
2. Significant consequences for sacrifices and temple come after the “seventy sevens.”
   • Three Negatives: to end the rebellion, to do away with sin, to atone for guilt.
   • Three Positives: everlasting righteousness, seal up prophecy, and anoint the most holy place.
3. From the time of the word about restoration to an anointed prince are 7 weeks (49 years) or one Jubilee.
4. The time of rebuilding in a troubled time is 62 weeks (434 years) or eight Jubilees.
5. After 69 weeks (483 years total), an “anointed prince “will be “cut off”.
6. The people of the prince to come will destroy the city and sanctuary through war.
7. During or at the beginning of the 7^th week (7 years), “he shall make” a covenant with many for one week.
8. During that week (3^1/2, years), he will make sacrifices cease.
9. He will set up an abomination that desolates until his decreed end (destruction).

Questions:

1. Are the “seventy sevens” days, weeks, years (thus 490 years)? Are they symbolic or literal? 490 years is 10 Jubilees.
2. What is the meaning of Daniel 9:24? Does it refer to a limited fulfillment at the time of Antiochus, or an inaugurated (already-but-not-yet) fulfillment at the time of Jesus’s death and resurrection, or an eschatological fulfillment in the millennial (1000 year reign) kingdom or in the new heaven and new earth?
3. Does “the word to restore and rebuild Jerusalem” apply to the decree of Cyrus or Artaxerxes? What does it mean to “restore and rebuild Jerusalem”? Does restore refer to the people or the city? Did Cyrus’s decree include rebuilding Jerusalem (cf. Ezra 4:11-12, also Isaiah 44:28)? Is it the word of Jeremiah 25:1?
4. Who is the “anointed prince” in 9:25? Is it Cyrus who made the initial decree, Zerubbabel at the time of the return to Judah, or is it the Messiah?
5. Does the “anointed prince” in 9:25 appear at the end of the first 7 weeks or at the end of the 69 (7 + 62) weeks? Why are the 7 named separately from the 62? The Masoretic Hebrew text places a disjunctive accent between the 7 and 62 to make them two separate periods (as the NRSV translates it and unlike the NIV).
6. Is the “anointed” of 9:26 the same as the “anointed” of 9:25?
7. Who is “cut off”? High Priest Onias III in 171 BCE, or the Messiah?
8. Who is the “prince to come”? Is it the same “prince” as in 9:25?
9. Are 9:26 and 9:27 parallel (“cut off” parallels “make a covenant” and the same desolations in 9:26-27) and talking about the same thing or are they in chronological sequence (the anointed one dies, then a sequence of events follows)?
10. Is there a gap of time between the cutting off the anointed one and the people of the prince who is the come? Is there a gap between the 69^th and 70^th weeks?
11. Who makes a covenant with many? Is it Antiochus, the Messiah, or the Antichrist?

Three Major Views of the 70 Weeks

*Of course, there are significant variations within each of these perspectives*

Greek View	Roman View	Future View
The 70th week is the reign of Antiochus IV and his desolation of the temple in Jerusalem.	The 70th week is the end of Israel’s exile through the Messiah’s coming which results in the destruction of Jerusalem by Rome. Some suggest the 70th week is the church age.	A gap exists between the 69th and 70th weeks; the 70th week is about the second coming of Christ at the time of a great tribulation.
The exile begins in 605 BCE (Jeremiah 25:1, 11-12), and the anointed one is Cyrus the Great (his word in 538 BCE–Isaiah 45:1 with Isaiah 44:28 for the rebuilding of the city) in Ezra 1:1-4; 2 Chronicles 36:23; cf. Ezra 4:11-13).	Artaxerxes’ decree for Ezra (7:11-26) in 457 BCE or to Nehemiah in 444 BCE.	Artaxerxes’ decree for Nehemiah (2:1-6) in 444 BCE.
The high priest Onias III (“the anointed one”) is “cut off” in 171/170 BCE), the last of the Zadokite priests.	Anointed one (Jesus the Messiah) dies (“cut off”)	Anointed one (Jesus the Messiah) dies (“cut off”)
70 weeks (490 years) is 605 BCE to 164 BCE, though the first 7 weeks date from 586-537 BCE, and the final week is 171-165 BCE. The numbers are symbolic	7 weeks to the completion of Nehemiah’s work in 409 or 396 BCE. 62 weeks to the coming (ministry) of Jesus in 26 CE. (others see it as 30 or 33 CE). Or many do not differentiate between 7 and 62 as two different periods but a continuous one.	7 weeks to the completion of Nehemiah’s work in 409 or 396 BCE. 62 weeks to the death of Jesus in 30 or 33 CE. Or many do not differentiate between 7 and 62 as two different periods but a continuous one.
The coming prince is Antiochus IV who began to pester Judea in 171. Jewish priests covenanted with Antiochus.	The coming prince (Jesus) who makes a covenant with many.  This is the new covenant inaugurated by the Messiah’s sacrifice	The coming prince is the Antichrist who makes a covenant with many (Israel and/or the nations).
Antiochus IV pestered Judah from 171/170-164/163, desecrating the temple in 167. This is seven weeks (years).	The people of Israel bring their own destruction upon themselves at the end of 70 weeks through their rejection of the Messiah (the War of 66-73 CE).	There is a gap between the 69th and 70th weeks and lasts until the Antichrist comes After 3 ½ years, the Antichrist attacks Israel and betrays his covenant with them and desolates the rebuilt (3rd) temple.
At the end of the 70 weeks, Antiochus IV his rule over Judah is overthrown by the Maccabees. The temple is restored and rededicated.	By the end of the 70 weeks, Jerusalem, its temple, and the people are destroyed by the Romans No other future is necessarily postulated here, though some see the 70th week as the whole church age.	At the end of the 7 weeks (also end of the 70 weeks), Jesus comes the third time (he came a second time at the rapture) to destroy the Antichrist and set up the kingdom of God on earth.

Which is Correct?

All three views have a long and ancient history in Jewish and Christian interpretation. There is no absolute consensus. Many regard this as one of the most difficult texts in Scripture, and it has been the source of lots of speculation. I am not certain of my own view.

I gravitate toward the Antiochene understanding. It seems to fit what Daniel is doing in its narrative. Greece and Antiochus are the focus of Daniel 8 as well las Daniel 10-11 (at least the three quarters of 11). Daniel 9:24-27 may be another angle on that same event.

At the same time, there are difficulties with the Antiochene view, including what it means to “destroy the sanctuary” (Antiochus IV did not literally destroy it) and it necessitates a symbolic understanding of the 490 years. Further, the final quarter of Daniel 11 is problematic for an Antiochene understanding.

Nevertheless, it seems the best understanding to me. This view may also recognize that apocalyptic history is cyclical. Empires will rise and fall, “little horns” will appear and disappear, and God’s people will face tribulation until the final cosmic battle is waged and the kingdom of God reigns throughout the whole new heaven and new earth.

Matthew 24:15 is the only place where Daniel is explicitly identified in the New Testament, and Jesus refers to how Daniel spoke of the desolation of the temple. I don’t think Jesus means that Daniel’s specific prophecy in the 70 weeks is fulfilled in the event Matthew 24 describes but that Daniel’s “desolation of abomination” has new life in the events of Matthew 24 (part of the cycles of history). In other words, Jesus is using the imagery and symbolism of Daniel without making an explicit identification between the event in Matthew 24 and what Daniel is describing in Daniel 9:24-27. What is the same is that imperial authority is desecrating God’s sanctuary once again.

I think the allusions to Daniel (like the 3^1/2 years) in Revelation are reusing traditional apocalyptic symbols rather than specifically and historically identifying what Daniel describes with what John sees in Revelation.

Three Ways of Reading Daniel 9:24-27.

Note: there are many variations within in even the three views, however.

Antiochene View: “Seventy weeks [symbolic numbers] are decreed for your people and your holy city [the 70 weeks end with the rebellion against Antiochus IV]: to finish the transgression [end the rebellion], to put an end to sin [to do away with failures], and to atone for iniquity [to wipe away iniquity], to bring in everlasting righteousness [to bring lasting vindication], to seal both vision and prophet [to seal a prophet’s vision], and to anoint a most holy place (or thing) [to anoint a most sacred place].  25 Know therefore and understand: from the time that the word [Jeremiah 25:1] went out to restore and rebuild Jerusalem until the time of an anointed prince, there shall be seven weeks [from the word of Jeremiah to Cyrus, the anointed prince who issues a decree to restore Judah, Isaiah 44:28-45:1, 13]; and for sixty-two weeks it shall be built again with streets and moat, but in a troubled time [the years between the beginning of the restoration to the time of Antiochus]. 26 After the sixty-two weeks, an anointed one shall be cut off and shall have nothing [the high priest Onias III is murdered], and the people of the prince who is to come shall destroy the city and the sanctuary [Antiochus IV comes to ruin the city and its sanctuary]. Its(or his) end shall come with a flood, and to the end there shall be war. Desolations are decreed [the time of Antiochus’ rule was turbulent]. 27 He shall make a strong covenant with many for one week [Antiochus IV ruled Judah for seven years], and for half of the week he shall make sacrifice and offering cease [Antiochus ended sacrifices in the temple in 167 BCE]; and in their place shall be an abomination that desolates [idolatry in the temple under Antiochus], until the decreed end is poured out upon the desolator [Antiochus is defeated and the Maccabean revolt ends his domination and the temple is rededicated].”

Roman View: “Seventy weeks are decreed for your people and your holy city [the end of the 70 weeks is the beginning of this fulfillment that anticipates the final goal—it is an “already and not yet” time until the new heaven and new earth, or perhaps the 70^th week is the whole church age]: to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place (or thing).  25 Know therefore and understand: from the time that the word went out to restore and rebuild Jerusalem [the decree at the time of Nehemiah in 444 BCE] until the time of an anointed prince [Jesus the Messiah who comes at the end of the 69 weeks], there shall be seven weeks; and for sixty-two weeks [the 7 and 62 weeks are continuous and they are not separated in two separate time periods—the Messiah comes after the 69^th week] it shall be built again with streets and moat, but in a troubled time [the time of the rebuilding of city and sanctuary for those 69 weeks was turbulent]. 26 After the sixty-two weeks, an anointed one shall be cut off [Jesus the Messiah is executed] and shall have nothing, and the people of the prince [Jewish people of the Messiah] who is to come shall destroy the city and the sanctuary [the Romans destroy the city and temple because of the sins of Israel]. Its(or his) end shall come with a flood, and to the end there shall be war [the war of 66-73 A.D lasted 7 years]. Desolations are decreed. 27 He shall make a strong covenant with many for one week [Romans were aided by other nations and many Jews], and for half of the week he shall make sacrifice and offering cease [the sacrifices ended in 70 CE with the destruction of the temple at mid-point in the war]; and in their place shall be an abomination that desolates, until the decreed end is poured out upon the desolator” [until the Romans are destroyed, or the end of time with the final destruction of evil].

Future View: “Seventy weeks are decreed for your people and your holy city: to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place (or thing) [refers to the completed work of Christ as it appears at the end of the age/time].  25 Know therefore and understand: from the time that the word went out to restore and rebuild Jerusalem [the decree at the time of Nehemiah in 444 BCE] until the time of an anointed prince anointed prince [Jesus the Messiah who comes at the end of the 69 weeks], there shall be seven weeks; and for sixty-two weeks [the 7 and 62 weeks are continuous; they are not separated—the Messiah comes after the 69^th week] it shall be built again with streets and moat, but in a troubled time [the time of the rebuilding of city and sanctuary was turbulent]. 26 After the sixty-two weeks, an anointed one shall be cut off [Jesus the Messiah is executed] and shall have nothing, [there is a gap of unknown number of years between the execution of Jesus and the abomination of desolation] and the people of the prince [the Antichrist] who is to come shall destroy the city and the sanctuary [destroy a third temple which is yet to be rebuilt]. Its(or his) end shall come with a flood, and to the end there shall be war. Desolations are decreed. 27 He shall make a strong covenant with many for one week [the Antichrist will make a covenant with the nations and Israel], and for half of the week he shall make sacrifice and offering cease [with the destruction of the temple]; and in their place shall be an abomination that desolates [this is the time of the Great Tribulation], until the decreed end is poured out upon the desolator” [when Jesus the Messiah will come again and destroy the Antichrist].

This entry was posted on December 4, 2024 at 8:09 pm and is filed under Biblical Texts. Tagged: Daneil 9:20-27, Daniel 9:24-27, Eschatology, Prophesy, Seventy Weeks. You can follow any responses to this entry through the RSS 2.0 feed. You can skip to the end and leave a response. Pinging is currently not allowed.