A. Video Title. What does Daniel 9:27 tell us about when the Messiah would come?
B. Video Data. John Ankerberg Show. Drs. John Ankerberg (M. Div., D. Min). Jimmy DeYoung (M. Div., Ph. D., 1940-2021).).
II. Introduction. The Seventieth Seven. Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002)
A. Daniel 9:27 (NASB). “And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.”
B. It may be concluded that Daniel’s great prophecy of the seventy sevens comprehends the total history of Israel from the time of Nehemiah in 445 B.C. until the second coming of Jesus Christ. In the first period of seven sevens, the city and the streets are rebuilt. In the second period of sixty-two sevens which follows, the Messiah appears and is living at the conclusion of the period. In the parenthesis between the sixty-ninth seven and the seventieth seven, at least two major events take place: the cutting off of the Messiah (the death of Christ) and the destruction of Jerusalem in a.d. 70. Actually, the whole present age intervenes.
C. The final period of seven years begins with the introduction of a covenant relationship between the future “prince that shall come” and “the many,” the people of Israel. This covenant is observed for the first half of the future seven-year period; then the special liberties and protections granted Israel are taken away; and Israel becomes persecuted in their time of great tribulation. The beginning of the last three and one-half years of the seventy sevens of Daniel is marked by the desecration of the future temple, the stopping of the sacrifices, and the desolation of the Jewish religion. It is this period referred to by Christ as the great tribulation inMatthew 24:15-26.
D. The culmination of the entire prophecy of the seventy weeks is the second advent of Jesus Christ which closes the seventieth seventh of Israel as well as the times of the Gentiles pictured in Daniel’s prophecies of the four great world empires. For most of the period, the two great lines of prophecy relating to the Gentiles and Israel run concurrently, and both end with the same major event—the second advent of Jesus Christ, when oppressed Israel is delivered and the oppressor, the Gentile, is judged. With Israel today back in the land, the fulfillment of these prophecies may not be too long distant.
III. Verse examination (Daniel 9:27). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
A. “he.” The prince of verse 26, the Antichrist previously introduced in 7:8, 24-26, who will make a pact with “many” (of the Jewish people) at the beginning of the tribulation period. But “in the middle of the week” (i.e. 3 1/2 years later) Antichrist will break the covenant and desecrate the Temple by demanding worship of himself. (See Ryrie notes on Matt 24:15 and 2 Thes 2:4. At Christ’s second coming, Antichrist and his false prophet will be cast into the Lake of Fire [Rev 19:20]).
B. Ryrie notes Matt 24:15, 2 Thes 2:4, Rev 19:20.
1. Matt 24:15. “Abomination Of Desolation.” This is the man of sin (2 Thes 2:4), who at this midpoint in the Tribulation breaks the covenant he made with the Jewish people at the beginning of the Tribulation (Dan 9:27 ) and demands that they, and the world, worship him. Those who resist will be persecuted, and many will be martyred; that is the reason for the urgency of the instructions in vs 16-22.
2. 2 Thes 2:4. “takes his seat in the temple of God.” At the midpoint in the tribulation period the Antichrist will desecrate the rebuilt Jewish Temple in Jerusalem by placing himself there to be worshiped (Re: Matt 24:15). This is the climax of man’s great sin of self-deification, in open defiance of God.
3. Rev 19:20. The beast and his false prophet will be the first occupants of the “lake of fire;” other unbelievers, now in hades, will join them at the end of the Millennium (20:14).
C. Other Ryrie related notes.
1. Matt 24:3. “The Mount of Olives,” just E of Jerusalem across the Kidron Valley. “the disciples.” Only Peter, James, John, and Andrew (Mk 13:3). Jesus answers,”what will be the sign of Your coming.” In verses 29-31, He speaks of the signs of the end of the age in verses 4-28. Verses 4-14 list the characteristics of the first half of the tribulation period, whereas verses 15-28 deal with the second half.
2. Matt 24:16-22..
a. 24:16: those who are in Judea must flee to the mountains.
b. 24:18. pray that your flight will not be in the winter, or on a Sabbath.
c. 24:21. then, there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will.
d. 24:22. “the elect.” Jews, Deu 7:6, 14:3; Isa 43:10;
3. God causes the Tribulation judgments to fall on the unbelievers of the earth.
a. Seal judgments. Rev 6:1; 3, 5, 7, 9, 12, 8:1.
b. Trumpet judgments. Rev 8:7-13; 9:1-21; 11:15-19.
c. Bowl judgments. Rev 16:1-21.
4. My note. Notice that the time of the Tribulation is planned by God, and carried out by Jesus, God’s angels, and agents of God. By reading of the severity of the judgments, it is easy to see that the world is not in God’s tribulation now. The Tribulation will commence only upon God’s decision.
IV. Summary. Holman Christian Standard Bible. Michael Rydelnik (Th. M., D. Miss).
A. Daniel wrote his book with two purposes in mind. First, he wanted to assert that the God of Israel was sovereign, even over the powerful nations that surrounded His people. God’s chosen nation had been conquered and dispersed by a mighty empire that did not acknowledge God. What would happen now? Would Babylon’s yoke remain forever on Israel’s shoulders? Would God’s people never see their homeland again? Had God forgotten His promises? Daniel’s answer was that Babylon would fall to another empire, which in turn would fall to yet another great kingdom. History would continue in this pattern until God judged all Gentile nations and established His everlasting rule. Daniel’s message was obviously meant to uplift and encourage the weary hearts of the exiled Jews.
B. Yet Daniel also looked forward to the day when God would restore and reward Israel. Israel was suffering punishment for its disobedience; but when would the punishment end? Daniel’s message was both discouraging and encouraging. He predicted trouble ahead; Israel would suffer under Gentile powers for many years. But the encouraging news was that the time of trials would also pass away. The time was coming when God would gather His children to Him again. He would establish His messianic kingdom which would last forever. The God who directs the forces of history has not deserted His people. They must continue to trust Him. His promises of preservation and ultimate restoration are sure.
V. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please go to the Pages of my site to find my Bucket List.
I. Video. What does Daniel tell us about the identity of “the prince who will come?”
II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min.). Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).
III. Introduction. Prophesied Events After The sixty-ninth seven. Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D. 1910-2002).
A. Daniel 9:26. “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.”
B. In summarizing the period of the sixty-nine sevens, the statement is made in verse 25 that the period will be “unto the Messiah the Prince.” Most conservative expositors have interpreted this as a reference to Jesus Christ. Montgomery, however, has another explanation: “‘Messiah’ is epithet of king, of priest (cf. 2 Mac. 1:10), of prophet; and in a spiritual sense of patriarch (Ps. 105:15), and even of Cyrus, who is ‘My Anointed,’ Is. 45:1… The second term ‘prince,’ qualifying the first, is used of various officers of rank: as a chief among officials, esp. in the temple personnel, e.g. 11:22 of the high priest, q.v.; of nobles or princes, e.g., Job 29:10, 31:37; then of royalty, appearing as an early title for the king in Israel, e.g., 1 Sa. 9:16, and also of foreign kings. Hence both terms are ambiguous, and their combination does not assist identification, for which three candidates have been proposed: Cyrus, the ‘Anointed’ of Is. 45:1; Zerubbabel, the acclaimed Messiah of the Restoration; and his contemporary, the high priest Joshua b. Josedek.”
C. It is obvious that Montgomery is straining to prove a non-Christological interpretation. By far the majority of scholars who accept Daniel as a genuine book find the reference in verse 25 to Jesus Christ. As Young expresses it, “The old evangelical interpretation is that which alone satisfies the requirements of the case. The ‘anointed one’ is Jesus Christ, who was cut off by His death upon the Cross of Calvary.” If this interpretation of verse 25 is correct, it provides the key to verse 26 which states that after “threescore and two weeks,” that is, the 7 plus 62 sevens, or after the end of the sixty-ninth seven, the Messiah shall be “cut off.” The verb rendered “to cut off” has the meaning, “to destroy, to kill,” for example, in Genesis 9:11; Deuteronomy 20:20; Jeremiah 11:19; Psalm 37:9.
D. The natural interpretation of verse 26 is that it refers to the death of Jesus Christ upon the cross. As this relates to the chronology of the prophecy, it makes plain that the Messiah will be living at the end of the sixty-ninth seventh and will be cut off, or die, soon after the end of it.
E. The prominence of the Messiah in Old Testament prophecy and the mention of Him in both verses 25 and 26 make the cutting off of the Messiah one of the important events in the prophetic unfoldment of God’s plan for Israel and the world. How tragic that, when the promised King came, He was “cut off.” The adulation of the crowd at the triumphal entry and the devotion of those who had been touched by His previous ministry were all to no avail. The unbelief of Israel and the calloused indifference of religious leaders when confronted with the claims of Christ combined with the hardness of heart of Gentile rulers to make this the greatest of tragedies. Christ was indeed not only “cut off” from man and from life, but in His cry on the cross indicated that He was forsaken of God. The plaintive cry “My God, my God, why hast thou forsaken me?” reveals not only the awfulness of separation from God but points also to the answer—the redemptive purpose. Although the additional explanation but not for himself is probably best translated, “There is nothing for him,” it is nevertheless true that He died for others. Nothing that rightly belonged to Him as Messiah the Prince was given to Him at that time. He had not come into His full reward nor the exercise of His regal authority. He was the sacrificial lamb of God sent to take away the sin of the world. Outwardly it appeared that evil had triumphed.
F. Although evangelical expositors have been agreed that the reference is to Jesus Christ, a division has occurred as to whether the event here described comes in the seventieth seventh described in the next verse, or whether it occurs in an interim or parenthetical period between the sixty-ninth seventh and the seventieth seventh. Two theories have emerged, namely, the continuous fulfillment theory which holds that the seventieth seven immediately follows the sixty-ninth, and the gap or parenthesis theory which holds that there is a period of time between the sixty-ninth seven and the seventieth seven. If fulfillment is continuous, then the seventieth week is already history. If there is a gap, there is a possibility that the seventieth week is still future. On this point, a great deal of discussion has emerged.
G. In the interpretation of this passage and the decision on the question of the continuous fulfillment versus the gap theory, the fulfillment of the prophecy again comes to our rescue. The center part of verse 26 states “the people of the prince that shall come shall destroy the city and the sanctuary.” Historically the destruction of Jerusalem occurred in a.d. 70 almost forty years after the death of Christ. Although some expositors, like Young, hold that the sacrifices are caused to cease by Christ in His death which they consider fulfilled in the middle of the last seven years, it is clear that this does not provide in any way for the fulfillment of an event thirty-eight years or more after the end of the sixty-ninth seven. Young and others who follow the continuous fulfillment theory are left without any explanation adequate for interposing an event as occurring after the sixty-ninth seven by some thirty-eight years—which, in their thinking, would actually occur after the seventieth week. In a word, their theory does not provide any normal or literal interpretation of the text and its chronology.
H. The intervention of two events after the sixty-ninth seven which in their historic fulfillment occupied almost forty years makes necessary a gap between the sixty-ninth seven and the beginning of the seventieth seven of at-least this length of time. Those referred to as “the people of the prince that shall come” are obviously the Roman people and in no sense do these people belong to Messiah the Prince. Hence it follows that there are two princes: (1) the Messiah of verses 25 and 26, and (2) “the prince that shall come” who is related to the Roman people. That a second prince is required who is Roman in character and destructive to the Jewish people is confirmed in verse 27 (see following exegesis), which the New Testament declares to be fulfilled in relation to the second coming of Christ (Mt 24:15).
I. The closing portion of verse 26, although not entirely clear, indicates that the destruction of the city will be like the destruction of a flood and that desolations are sovereignly determined along with war until the end. Because of the reference to “the end” twice in verse 26, it would be contextually possible to refer this to the end of the age and to a future destruction of Jerusalem. According to Revelation 11:2, “The holy city shall they tread under foot forty and two months “probably refers to the great tribulation just before the second advent. However, there is no complete destruction of Jerusalem at the end of the age as Zechariah 14:1-3 indicates that the city is in existence although overtaken by war at the very moment that Christ comes back in power and glory. Accordingly, it is probably better to consider all of verse 26 fulfilled historically.
J. The same expression of an overflowing flood is used to denote warlike hosts who annihilate their enemies in Daniel 11:10, 22, 26, 40 and in Isaiah 8:8. This seems to be a general reference to the fact that from the time of the destruction of the city of Jerusalem, trouble, war, and desolation will be the normal experience of the people of Israel and will end only at “the consummation” mentioned in verse 27, that is, the end of the seventieth seven. History has certainly corroborated this prophecy, for not only was Jerusalem destroyed but the entire civilization of the Jews in Israel ceased to exist soon after the end of the sixty-ninth seven, and that desolation continued until recent times. The prophesied events of verse 26, like those of verse 25, already have been fulfilled and constitute clear evidence of the accuracy of the prophetic word. The prophecy of verse 25 dealing as it does with the restoration of Jerusalem at the beginning of the seventy sevens, the sixty-two sevens which follow the first seven sevens culminate in the Messiah, and the prediction that the Messiah shall be cut off and Jerusalem destroyed gives the high points in Israel’s history and provides the key to understanding this difficult prophecy. In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.
K. The same expression of an overflowing flood is used to denote warlike hosts who annihilate their enemies in Daniel 11:10, 22, 26, 40 and in Isaiah 8:8. This seems to be a general reference to the fact that from the time of the destruction of the city of Jerusalem, trouble, war, and desolation will be the normal experience of the people of Israel and will end only at “the consummation” mentioned in verse 27, that is, the end of the seventieth seven. History has certainly corroborated this prophecy, for not only was Jerusalem destroyed but the entire civilization of the Jews in Israel ceased to exist soon after the end of the sixty-ninth seven, and that desolation continued until recent times. The prophesied events of verse 26, like those of verse 25, already have been fulfilled and constitute clear evidence of the accuracy of the prophetic word. The prophecy of verse 25 dealing as it does with the restoration of Jerusalem at the beginning of the seventy sevens, the sixty-two sevens which follow the first seven sevens culminate in the Messiah, and the prediction that the Messiah shall be cut off and Jerusalem destroyed gives the high points in Israel’s history and provides the key to understanding this difficult prophecy. In contrast to the rather clear fulfillment of verses 25-26, verse 27 is an enigma as far as history is concerned; and only futuristic interpretation allows any literal fulfillment.
L. The best explanation of the time when the sixty-nine sevens ended is that it occurred shortly before the death of Christ anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the death of Christ occurred after the sixty-ninth seven.
IV. Verse examination (Daniel 9:26). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
A. Daniel 9:26. Certain important events to happen “after” the 62 weeks (plus the seven weeks, or a total of 69 weeks): the crucifixion of “Messiah” and the destruction of Jerusalem in A.D. 70 by the Romans, who “are the people of the prince who is to come.” Because these events were to occur after the 69 weeks had run their course, and before the seventieth week began, there must be a space of time between the conclusion of the sixty-ninth week and the beginning of the seventieth.
B. Ephesians 5:32, “This mystery is great; but I am speaking with reference to Christ and the church. ” The mystery illustrates that which exists between Christ (the bridegroom) and the Church (His bride).
C. Romans 16:25-26. 25 Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, 26 but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith;
1. Mystery. A definition of a scriptural mystery: something unknown in times past (OT) but revealed in the NT. See note on Eph 3:3. Here “the mystery” is the gospel of Christ. In Eph 5:32, the “mystery” was also spoken as: “32 This mystery is great; but I am speaking with reference to Christ and the church.” OT prophecies of Messiah could now be understood, once the mystery was revealed (cf. Luke 24:44-45; 1 Peter 1:10-12);
2. My note: Mystery in this context does not relate to, e.g., a murder mystery, where the purpose of the book, or movie, “is to cause people to figure out who the murderer may be.” In sharp contrast, a scriptural mystery is one where God does not reveal the mystery (in any form, to anyone) until He decides to inform key players in the time of the NT of such a mystery, and its understanding. Such key players are the Apostles Paul and Peter.
B. The OT Jewish prophets knew nothing about the church, the time of the church, or the relationship that would exist between Messiah and the church. Simply stated, neither Daniel, nor any other Jewish prophet, knew anything about the the church, to include its time on earth, because God had not revealed to the prophets anything about the church, as is discussed in para V. C., below.
C. In addition to having no knowledge of the church, the OT Jewish prophets knew nothing about “rapture of the church” (1 Cor 15:50-54). vs 50 “flesh and blood can not inherit the kingdom of God; nor does the perishable inherit the imperishable” vs 51″ I tell you a mystery, we will not all sleep, but we will all be changed” vs 52 “in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound and the dead will be raised imperishable, and we will be changed.” [Ryrie note: 15:51-58. Here Paul answers the question, what happens to those who do not die? 15:51,The rapture of the church described in vs 51-58 was a “mystery” unknown in the OT, but now revealed (In the NT). “We must not all sleep.” I.e., not all die (1 Thes 4:15) Some will be alive when the Lord returns (in the air), but all will be changed. vs 53. “perishable.” that is all who are living.]
D. OT Jewish prophets knew nothing about the Church, Messiah and the church, or the rapture of the church. OT Jews knew about God being in Heaven, but not about Jews being in Heaven; (unsaved Jews do not go to Heaven). OT Jews knew only about Jews being in a physical, and earthly kingdom, where Messiah would rule and reign. OT Jews knew nothing about the Church being caught up to heaven, or the Church ruling and reigning with Christ in the earthly kingdom, after their return from Heaven with Messiah at the second coming of Messiah (Matt 24:29-30, Rev 19:11-20:4, Zech 14:1-5, 9).
E. God revealed to the OT Jewish prophets information on the last days of Israel (Isa 2:1), but not about the last days of the Church (2 Tim 3:1). The audience on the Day of Pentecost (a Jewish feast day) was Jewish; Peter spoke to those Jews about an OT prophecy about Israel (Acts 2:16-17, Joel 2:28-32). Gentiles would have known nothing about OT Jewish prophecies.
F. When the Apostles went into foreign lands (Acts 1:8), they spoke to the Gentiles and unsaved Jews about Messiah and Him crucified (Acts 2:22-28; 1 Cor 2:2; Gal 3:10-13; there is no salvation in the Law).
G. The OT Jewish prophets did not tell the OT Jews about things that were a “mystery,” which God would only reveal during the Church Age to His selected apostles.
V. Summary. Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author, Kenneth L. Barker (B.A., Th. M., Ph. D.).
A. The second sentence of v.26 is perhaps more accurately rendered, “The people of a prince who shall come will destroy both the city and the sanctuary.” (The reason for the ambiguity here is that the definite article is missing in front of “ruler” in the Hebrew, which would be necessary for the rendering “the people of the ruler”). Subsequent history shows this to be a clear reference to the destruction of Jerusalem by the Romans under Titus in A.D. 70, forty years after Calvary, or forty-three years after the end of the sixty-ninth “week”—if the 457 B.C. theory is correct for the commencement of the seventy weeks.
B. The next sentence or two indicate what is to happen after the destruction of Jerusalem: lit., “And the end of it will be in the overflowing, and unto the end there will be war, a strict determination of desolations” or “the determined amount of desolations.” The general tenor is in striking conformity with Christ’s own prediction (Mt 24:7-22). Notice that this entire intervening period is referred to before the final or seventieth week is mentioned in v.27. It is difficult to explain why this is so if the entire seventy weeks are intended to run consecutively and without interruption. It seems far more reasonable to infer that a long period of time of war and desolation is to intervene between the sixty-ninth week (when Messiah appears at his first advent) and the seventieth week, which is to usher in Christ’s second advent.
VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.
What is the prophetic outline to the Book of Daniel?
II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min). Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-21).
III. Introduction. The Fulfillment of the Sixty-Nine Sevens. Author: Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002).
A. Daniel 9:25. “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 three score and two weeks: the street shall be built again, and the wall, even in troublous times.”
B. At the outset of the revelation of the details of the seventy sevens, Daniel is exhorted to know and understand the main facts of the prophecy (cf. Dan 9:22).
C. The key to the interpretation of the entire passage is found in the phrase “from the going forth of the commandment to restore and to build Jerusalem.” The question of the terminus a quo, the date on which the seventy sevens begin, is obviously most important both in interpreting the prophecy and in finding suitable fulfillment. The date is identified as being the one in which a commandment to restore and to build Jerusalem is issued. The decree of Artaxerxes was given to Nehemiah authorizing the rebuilding of the city (Neh 2:1-8, 536 B.C.). Implication has been drawn from Ezra 4:12-21 (534 B.C.) that the city walls were rebuilt at that time and that the reference to “a wall in Judah” in Ezra 9:9 (457 B.C.) signifies completion.
D. In verse 25, Daniel is introduced to two periods of time which are immediately consecutive, first a period of seven sevens, or forty-nine years, and then a period of sixty-two sevens, or four hundred and thirty-four years. There is no indication clearly given as to the reason for distinguishing between the two periods except that he adds “the streets shall be built again, and the wall, even in troublesome times.”
E. That Sir Robert Anderson is right in building upon a 360-day year seems to be attested by the Scriptures. It is customary for the Jews to have twelve months of 360 days each and then to insert a thirteenth month occasionally when necessary to correct the calendar. The use of the 360-day year is confirmed by the forty-two months of the great tribulation (Rev 11:2; 13:5) being equated with 1,260 days (Rev 12:6; 11:3).
F. Accordingly, the best explanation of the time when the sixty-nine sevens ended is that it occurred shortly before the death of Christ anticipated in Daniel 9:26 as following the sixty-ninth seven. Practically all expositors agree that the death of Christ occurred after the sixty-ninth seven.
G. The best end point for the sixty-nine sevens is shortly before Christ’s death anticipated in Daniel 9:26. Practically all expositors agree that the crucifixion occurred after the sixty-ninth seven.
H. The dates of the sixty-nine weeks of Daniel 9:25 extended from the first of Nisan (March 5) 444 B.C., to the tenth of Nisan (March 30) A.D. 33.
IV. Verse examination (Daniel 9:25). Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
The 70 sevens begin with a “decree to restore and rebuild Jerusalem,” the commandment of Artaxerxes Longimanus (Neh 2:5). The public square and moat were rebuilt by the time the first seven weeks (49 years) were completed.
V. Summary. Author: Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author, Kenneth L. Barker (B.A., Th. M., Ph. D.).
A. Verse 25 is crucial. Only sixty-nine heptads (units of seven) are listed here, broken into two segments. The first segment of seven amounts to forty-nine years, during which the city of Jerusalem is to be “rebuilt with streets and a trench, but in times of trouble.”
B. Verse 26 specifies the termination of the sixty-nine heptads: the cutting off of the Messiah. After the appearance of Messiah as Ruler—483 years after the sixty-nine weeks have begun—he will be cut off. This accords very well with a three-year ministry of the Messiah prior to his crucifixion.
VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.
I. Video. How does the book of Revelation fit hand in glove with the book of revelation?
II. Video Data. John Ankerberg Show. Dr. John Ankerberg (M. Div., D. Min.), Dr. Jimmy DeYoung (M. Div., Ph. D., 1940-2021).
III. Introduction. The Revelation of the Seventy Sevens of Israel. Author: Dr. John F. Walvoord (A.B., M.A., Th. B., Th. M., Th. D., D.D., Litt. D., 1910-2002).
A. Daniel 9:24. “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.”
B. In the concluding four verses of Daniel 9 one of the most important prophecies of the Old Testament is contained. The prophecy as a whole is presented in verse 24. The first sixty-nine sevens is described in verse 25. The events between the sixty-ninth seventh and the seventieth seventh are detailed in verse 26. The final period of the seventieth seventh is described in verse 27.
IV. Verse examination. Author: Ryrie Study Bible, 1986, Dr. Charles C. Ryrie, Th. M., Th. D., Ph. D., Litt. D., 1925-2016).
A. “seventy weeks.” Lit 70 sevens. Obviously years are meant, for Daniel had been thinking of the years of captivity (9:2). 490 days is 16 months, and 490 weeks is 9 1/2 years, both too short to accommodate the events of the prophecy. Furthermore, weeks of days are so specified in 10:2-3, where the Hebrew adds “days.”
B. This period of 490 years concerns “your people” (the Jews)
C. Your holy city “Jerusalem.”
D. “to finish the transgression.” To end the apostasy of the Jews.
E. “to make an end of sin.” May mean either to atone for sin or to seal up sin in the sense of judging it finally.
F. “to make atonement for iniquity.” Refers to the death of Christ on the cross, which is the basis for Israel’s future forgiveness (Zech 12:10; Rom 11:26-27).
G. “to bring in everlasting righteousness.” In the millennial kingdom of Messiah (Jer 23:5-6).
H. “to seal up vision and prophecy.” To set God’s seal of fulfillment on all the prophecies concerning the jewish people and Jerusalem.
I. “to anoint the most holy place.” the anointing of the Holy of Holies in the millennial temple.
V. Summary. Author: Expositor’s Bible Commentary. Old Testament (Abridged Edition) Old Testament. Author, Kenneth L. Barker (B.A., Th. M., Ph. D.).
A. This verse sets forth the approach of “seventy `sevens'” of years during which God would accomplish his plan of national and spiritual redemption for Israel. The seventy “weeks” or “heptads” (lit., “units of seven,” whether days or years) are 490 years (divided, as we shall see, into three sections). This was the time to elapse before the accomplishment of six great achievements for the Holy City and for God’s covenant people. The first three relate to the removal of sin; the second three to the restoration of righteousness.
B. Before the question of the seventieth week can be properly handled, the terminus ad quem of the seventy weeks must first be established. If all six goals of v 24 were attained by the crucifixion of Christ and the establishment of the early church seven years after his death, then it might be fair to assume that the entire 490 years of the seventy weeks were to be understood as running consecutively and coming to a close in A.D. 37. But since all or most of the six goals seem to be yet unfulfilled, it follows that if the seventieth week finds fulfillment at all, it must be identified as the last seven years before Christ’s return to earth as millennial King.
VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please the Pages of my site to find Bucket List.
Eternity 