DANIEL'S SEVENTY WEEKS

Daniel's prophecy is made in the context of Daniel's prayer. Daniel was in captivity along with the rest of the Hebrew people. He had been pondering over the writings of the prophet Jeremiah and the promises of a 70 year captivity. This pondering led him to prayer. In the midst of this prayer, the angel Gabriel came to him with this new prophecy.

The prophecy has to do with the restoration of the city of Jerusalem. It is a prophecy of the holy city and the most holy place. But that is not all. The scope of this prophecy transcends the mere rebuilding of Jerusalem when it speaks of:

• Finishing the transgression.

• Making an end of sin.

• Making atonement for iniquity.

• Bringing in everlasting righteousness.

• Sealing up vision and prophecy.

From our perspective, we can see that each of these aspects were ultimately fulfilled in the person of Jesus Christ. By His death upon the cross, He finished transgression and made an end of sin and made atonement for iniquity. It is through that atonement that he brought in everlasting righteousness. As a result of this completed redemptive work, there is no further need for vision or for further prophecy as we have the completed Scriptures today.

All of these things are to take place within the scope of "seventy weeks" - literally, "seventy sevens." Just as Daniel had been reading of 70 years of captivity, so now he is told that 70 weeks remain.

This reckoning of time seems very foreign to us since we count time by tens, adding up either decades or centuries. The Jews, on the other hand, were Sabbath oriented. It is for this reason that they counted time by parts of seven. Every seven years they had a year-long holiday. Every 49th year all of their debts were forgiven.

Such groups of sevens is not unusual in the Scriptures. A similar wording is used in Leviticus 25:6 where seven weeks of years is said to refer to the 49 years between Jubilees. In Numbers 14:34, the Israelites were told that the 40 years they would spend in the Wilderness would correspond to the 40 days that the spies spent in the land of Canaan. Ezekiel was instructed to lie on his left side for 390 days and on his right side for 40 days. This was to be understood as a day for each year (Ezekiel 4:6).

I want to suggest that these 70 weeks are to be understood by each day of these "weeks" representing a single year. This means that we are dealing with a period of 70 weeks of year - a total of 490 years.

The first two decrees are far too early to have had any bearing upon the coming of the Messiah. The last decree is too late, though it was adopted by Sir Robert Anderson who taught that this prophecy was to be reckoned in "prophetic years" of only 360 days, measured by twelve months of thirty days each. He used this complicated formula to add up an exact number of days from the final decree of Artaxerxes to the Triumphal Entry of Jesus in A.D. 33. It is evident that the theory is contrived, having been born out of a supposed necessity. The Jews knew exactly how many days ought to be in a year and even added an "intercalary month" upon occasion to correct their calendar. Furthermore, it seems that Daniel himself understood the years of Jeremiah in the usual sense.

Ezra was given his commission in the 7th year of Artaxerxes. That Persian king began his reign in 464 B.C. This would place his decree to Ezra around 457 B.C. Later, in Ezra's priestly prayer, he alludes to possibly having been given permission, not only to build up the Temple, but also to build the walls of Judah and Jerusalem.

Nehemiah comes along twenty years later and goes into mourning when he hears that the walls still have not been repaired. But I would suggest that the decree which had been given earlier was the one described in Daniel's prophecy.

It is evident from this chart that the first decree of Artaxerxes given to Ezra in 457 B.C. is the one that matches the prophecy of Daniel. The date of 27 A.D. is within the realm of the beginning of the ministry of Jesus.

In verse 26 there is a second person introduced. He is described as "the prince who is to come." He stands in contrast to Messiah the Prince.

Notice the actions of this one who is "the prince who is to come." It is he who will destroy the city and the sanctuary. It must be remembered that, at the time Daniel received this prophecy, there was no city or sanctuary. It had been destroyed by Nebuchadnezzar of Babylon. But Daniel says that it is going to happen again.

This was dramatically fulfilled in A.D. 70 when the Roman General Titus marched against Jerusalem and took the city after a siege of eight months. Since that time, the site of the Temple has been the site of desolation and a complete destruction. Today archaeologists even debate as to exactly where the original Temple was located.