The Seventy Weeks in Daniel 9 Explained

daniel 9

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.
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 threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
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. (Daniel 9 24-26 KJV)

These Seventy Weeks (of years) are divided into three segments characterized by special events. In the first Jerusalem’s streets and wall are rebuilt in troublous times. The second counts down to the appearance of the Messiah. After those 69 weeks, the Messiah is crucified but His sacrifice accomplishes all six items listed in Daniel 9:24 . That ends the Seventy Weeks.

But Gabriel continues to prophesy about events that occur AFTER the Seventy weeks are ended. Jerusalem’s Temple will be destroyed in A.D. 70, and Hadrian destroys the nation forbidding Jews live in the Holy Land leading them as captives into all the nations in A.D. 131. The “times of the Gentiles” persist until the coming of Jesus Christ.

Daniel 9 27 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. (Dan. 9:27 KJV)

When the “times of the Gentiles” are about to end, another week separated from the seventy by the “times of the Gentiles” appears, in which the Antichrist rises from the people who destroyed the Temple and Israel. After 3 ½ years of benign rule as the Man of Sin false Christ, Chancellor Adonikam morphs into the “Son of Perdition” Seed of Satan Emperor Beast 666 Adonikam of the tyrannical Babylonianish Roman Empire, the Ten Horn Version Daniel saw in his vision. Adonikam rules for 42 months until the times of the Gentiles are ended by the return of Christ, who rains down desolation upon the Antichrist Beast Desolator at Armageddon.


Hundreds of weeks cannot be called “seventy weeks”

How can Gabriel call hundreds of weeks “seventy weeks”? If the 69th week is followed by a “gap hundreds of weeks long”, how can the last week be called “the 70th week”? Obviously, it cannot as the total is much greater than “Seventy Weeks”.

Destruction of Temple and holy city Jerusalem not among the six items listed in Daniel 9:24

It is fitting the 70th week end when the Messiah is cut off, for then is when all six items in Daniel 9:24 are fulfilled. The events that follow Messiah’s being cut off are not part of the seventieth week. How do we know this? See for yourself, reread Daniel 9:24 and find these events among the six items:

23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.
24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Luk 21:23-24 KJV)

Messiah appears at the end of the 69th week, then “after shall Messiah be cut off”. Therefore, it is in the 70th week Messiah is cut off. That’s where the verse should end, Daniel 9:26 (b) a new verse.

Daniel 9 26 And after threescore and two weeks shall Messiah be cut off, but not for himself.

[All six items of Dan. 9:24 now fulfilled, so the verse should end here.]

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.

“The army of the ruler who will come will destroy the city and the temple” (Dan. 9:26 NIRV), nothing is said when the Ruler himself will appear. The “Ruler” doesn’t appear until the end time, when the Roman Empire is revived and the Ten Horn (ten toed) version of it Daniel saw appear in the end time (Dan. 2:40-45; 7:7-10. Rev. 13:1-2). That is when the 666 Beast Ruler himself comes. This enigmatic wording is consistent with sealing up these prophecies until the end time (Dan. 12:9-10).

Professor Walvoord’s claim the “transgression of the Jewish people” will be finished at Christ’s second coming is clearly incorrect. Israel is still transgressing when Satan deceives all the nations “in the four quarters of the earth”, after the thousand year reign of Christ has ended (Rev. 20:7-9). Therefore, the transgression that is finished must be in the first century when the other five other items listed in Daniel 9:24 are fulfilled.

Daniel had in mind a particular transgression , the Hebrew (06588 פֶּשַׁע pesha`) is definite pešaʿ pertinent to both his people and Jerusalem the holy city. Its leads to “an end of sins”:

20 Moreover the law entered (3922 παρεισέρχομαι), that the offence (3900 παράπτωμα) might abound. But where sin abounded, grace did much more abound:
21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Rom. 5:20-21 KJV)

Romans 5:20-21 is exposition of Daniel 9:24, revealing its application:.

Paul says “the law slipped in that the Trespass increase [to completion], and grace was the end of greatest sin. That ushered in the New Covenant in Christ’s blood the reconciliation of all things in heaven and earth (Col 1:20).


The law slipped into a world dead in sins lost because of the transgression of Adam, so an even worse Transgression could occur, the murder of the Eternal Father Christ the Eternal Son of God. Like cursing Father or Mother, mankind now deserved to die the death (Mt. 15:4). But God did this not to condemn the world, but that the world might be saved through Him (John 3:15).

Where transgression abounded, God’s Grace abounded even more. Christ appeared at the condemned end of the world, to save it:

But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Heb. 9:26 KJV)

“It is finished” (John 19:30). The “vision and the prophecy” of Lamb of God our Redeemer Lawmaker like unto Moses, had fulfilled the law (Mt. 5:18)

Daniel’s people finished their transgression (06588 פֶּשַׁע pesha`) in the holy city Jerusalem rejecting their Messiah who appeared precisely 483 years after the command to restore Jerusalem at His baptism. That was in A.D. 26. The “most holy” “temple of Christ’s body” (Jo. 2:18-22) was anointed by the Holy Spirit (Jo. 1:25-36. Mt. 3:16-17).[1]

“That holy thing” the Son of God (Lk. 1:35) was put to death and this sealed up the vision of the prophets about the coming of the New Covenant in Christ’s blood which would reconcile all things in heaven and earth to God (Col. 1:20). The benefits of His sacrifice are now universal, bringing in everlasting righteousness making an end of sins to all who believe in His Name (John 3:15; 20:31).

Christ’s murder was an abominable “transgression (06588 פֶּשַׁע pesha`) of desolation” (Compare Daniel 8:13) causing God “go far off from my sanctuary” (Compare Ezek. 8:6). His leaving rending the veil of the Sanctuary and breaking the rocks as He “passed by” (Mt. 27:51. Compare 1 Kings 19:11).

That sin merited the literal desolation of the Temple about 40 years later just as Gabriel said would happen in Daniel 9:26 (b). The people of the Beast Ruler (05057 נָגִיד nagiyd) to come (Dan. 9:27) destroys the city and the sanctuary. That desolation continues “until the end of the war” when Christ destroys the Beast Adonikam at Armageddon.

To be continued


The Temple’s destruction is a sign of the end times (Mk. 13:2-4)

Jesus did not say the destroyed Temple would be rebuilt, only that “there shall not be left here one stone upon another, that shall not be thrown down” (Mt. 24:2). The “abomination of desolation” “Man of Sin” who rises in the end time shattering the power of the “holy people” (Dan. 12:11), appears to the Church the only “Sanctuary of God” (1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; Eph. 2:21) existing in the end time. This changed reality of the end time explains how the words were “sealed” until the end time (Dan. 12:7-9). The New Testament changed the meaning of the “abomination of desolation”, in Daniel 12:11 it is completely unlike the image placed in the Temple by Antiochus (Daniel 11:31). This one can “standup” (Mk. 13:14) and be called “the Desolator” (Dan. 9:27).

The subtle difference in Hebrew explains why Jesus cautioned future readers of His prophecy (Mt. 24:15. Mk. 13:14) to think critically on the “abomination of desolation” in Daniel 12:11. The New Testament reality sealed the meaning of the words. In the “time of the end” Christians are the “holy people” and the Temple God” is the Church. The “Daily” is their taking up the cross of Christ. It is their apostasy accepting the “Man of Sin” as the Christ that takes away the Daily (08548 תָּמִיד tamiyd). Readers must deliberate carefully upon what they read, even Daniel expert interpreter of enigma (Dan. 5:12-16) was hopelessly confused (Dan. 12:8-9).


There are four possible “decrees” 1)Cyrus 538 B.C. (Ezra 1:1-4; 5:13-17); 2)Darius 517 B.C. (Ezra 6:6-12); 3)Artaxerxes 458 B.C. (Ezra 7:11-26); 4) Artaxerxes 458 B.C. (Neh. 2:1-8). Of these the most “scriptural” is by Cyrus (2Chron. 36:22-23; Ezra 1:1-4; Isa. 44:26-28):

26 That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:
27 That saith to the deep, Be dry, and I will dry up thy rivers:
28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. (Isa. 44:26-28 KJV)

Many reject Cyrus’ decree as the beginning of the Seventy Weeks as Ptolemy based Chronologies don’t have 483 years pointing to Christ’s appearance. However, Philip Mauro (Seventy Weeks and the Great Tribulation, 1921) citing Rev. Martin Anstey (The Romance of Biblical Chronology, NY 1913) and the uncertainty of chronological theories affirms 483 years point to Jesus’ anointing at His baptism in 26 A.D. which was meant to manifest the Messiah to Israel (John 1:31-34).

31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God. (Jn. 1:31-34 KJV)

I agree with Philip Mauro, its unwise we interpret scripture according to secular theories of probability. Whether Anstey’s correction of Ptolemy’s work or J. D. Davis rejection of his argument (The Princeton Theological Review, 1915, XIII, 1-4, p. 106) is accepted, neither can achieve the certainty of John the Baptist’s declaration he came baptizing to manifest the Messiah to Israel.

The “confirmation bias” and “mass delusion” evident in the evolution consensus could be replicated in consensus accepting Ptolemy based chronologies, just as easily. However, A.D. 26 still results if we count 483 years from 458 B.C. (Ezra 7:11-26) leaving undiminished the precision of this prophecy. That this “decree” didn’t command the restoration of Jerusalem isn’t a weighty objection because it is implied by the simple fact the Jews could never return from exile without restoring and rebuilding Jerusalem.

As for Gabriel using a 360-day year in his seventy weeks, nothing in the context or the rest of the OT suggests Israelites used it to count literal years.