DAN 9:24-27

I) [Dan 9:24]:

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish [the] transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy."

A) THE HEBREW PHRASE TRANSLITERATED "SHIB'IYM SHABUWA' " RENDERED "SEVENTY SEVENS" IN DAN 9:24 REFERS TO SEVENTY SEVENS OF YEARS: 70 x 7 = 490 YEARS.

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy." =

The Hebrew word transliterated "shabuw' " which can literally be translated "seven-period" which is rendered "sevens" in Dan 9:24 in the NIV has seventy times seven periods of time in view.

The number seven and multiples of seven, especially when it refers to time periods, was a significant number in the lives of Israelites:

The Hebrew word "shabuw' " can signify seven days or one week, (Dt 16:9; Dan 10:2-3)

According to the LORD, the Israelite calendar was to be divided into seven-year periods with every seventh year defined as a sabbatical year - a year of rest (Lev. 25:1-7; 3-9).

Israel's Babylonian captivity was to last 70 years because the people of Israel violated 70 sabbatic years over the course of 490 years (Lev. 26:34-35; 2 Chr. 36:21; Jer 25:11-12; Dan 9:1-2):

1) [Compare Jer 25:1-12]:

(Jer 25:1 NKJV) "The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah, king of Judah (which was the first year of Nebuchadnezzar king of Babylon),

(Jer 25:2 NKJV) which Jeremiah the prophet spoke to all the people of Judah and to all the inhabitants of Jerusalem, saying:

(Jer 25:3 NKJV) From the thirteenth year of Josiah the son of Amon, king of Judah, even to this day, this is the twenty-third year in which the word of the LORD has come to me; and I have spoken to you, rising early and speaking, but you have not listened.

(Jer 25:4 NKJV) And the LORD has sent to you all His servants the prophets, rising early and sending them, but you have not listened nor inclined your ear to hear.

(Jer 25:5 NKJV) They said, Repent now everyone of his evil way and his evil doings, and dwell in the land that the LORD has given to you and your fathers forever and ever.

(Jer 25:6 NKJV) Do not go after other gods to serve them and worship them, and do not provoke Me to anger with the works of your hands; and I will not harm you.

(Jer 25:7 NKJV) Yet you have not listened to Me, says the LORD, that you might provoke Me to anger with the works of your hands to your own hurt.

(Jer 25:8 NKJV) Therefore thus says the LORD of hosts: Because you have not heard My words,

(Jer 25:9 NKJV) behold, I will send and take all the families of the north, says the LORD, and Nebuchadnezzar the king of Babylon, My servant, and will bring them against this land, against its inhabitants, and against these nations all around, and will utterly destroy them, and make them an astonishment, a hissing, and perpetual desolations.

(Jer 25:10 NKJV) Moreover I will take from them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones and the light of the lamp.

(Jer 25:11 NKJV) And this whole land shall be a desolation and an astonishment, and these nations shall serve the king of Babylon seventy years.

(Jer 25:12 NKJV) Then it will come to pass, when seventy years are completed, that I will punish the king of Babylon and that nation, the land of the Chaldeans, for their iniquity, says the LORD; and I will make it a perpetual desolation.

The year of Jubilee - each fiftieth year - is defined as the next year after seven sabbaths of years. Since the Sabbath was the seventh day, then the phrase rendered "seven sabbaths of years" in Lev 25:8 conveys seven periods of seven days or 49 years:

2) [Compare Lev 25:8-9]:

(Lev 25:8 NIV) "And you shall count seven sabbaths of years for yourself, seven times seven years; and the time of the seven sabbaths of years shall be to you forty-nine years.

(Lev 25:9 NKJV) Then you shall cause the trumpet of the Jubilee to sound on the tenth day of the seventh month; on the Day of you shall make the trumpet to sound throughout all your land."

Hebrew lexicons indicate that the Hebrew word transliterated "shabuw' " which literally means "seven-period" may refer to days, weeks, months or years depending upon the context. So it is possible that the phrase rendered "seventy sevens" in Dan 9:24 in the NIV refers to 70 x 7 or 490 time periods of years. And the context warrants it because Daniel chapter nine begins at Dan 9:1-2, with Daniel praying to the LORD for mercy for Judah. He declares that the desolation, i.e., the captivity of Jerusalem - the Southern Kingdom of Israel - was prophesied to last 70 years, as portrayed by the Hebrew phrase transliterated "shib'iym shaneh" and rendered "seventy years" in the NKJV, (cf. Jer 25;12; 2 Chr 36:21).

3) [Compare Dan 9:1-2]:

(Dan 9:1 NKJV) "In the first year of Darius the son of Ahasuerus, of the lineage of the Medes, who was made king over the realm of the Chaldeans -

(Dan 9:2 NKJV) in the first year of his reign I, Daniel, understood by the books the number of the years specified by the word of the LORD through Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem."

So Dan 9:1-2 establishes the context of Daniel chapter nine: a context of periods of 70 years. Hence verse 2 uses the specific word in Hebrew transliterated "shaneh," meaning "years." So the Hebrew phrase transliterated "shib'iym shabuwa' " in Dan 9:24 which literally means "seventy seven-periods" must mean seventy sevens of years or 490 years.

All things considered, the most significant of proofs that "seventy 'sevens' " in Dan 9:24 refers to a time period of seventy sevens of years is to examine what happened within 490 days, weeks, months and years to see which time span will precisely fit the prophecies in Dan 9:24-27. When this is objectively and honestly done strictly in accordance with the normative rules of language, context and logic, the time periods of days, weeks and months are eliminated; leaving years for two key reasons (1) Insufficient times for days, weeks and months. (2) Precise fulfillment so far in years, (Dan 9:25-26a ).

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 116-120]:

"[The prophecy of Dan 9:24]... concerns Daniel's people and the holy city; therefore, the prophecy must be applied completely to Israel and Jerusalem.

Second (v. 24), the amount of time covered by the prophecy is 490 years. Gabriel said that seventy weeks (literally, seventy sevens) had been decreed by God for Israel and Jerusalem. Seventy sevens is the same as seventy times seven or 490. God had decreed 490 units of time. But how much time would be involved in these 490 units? Did God decree 490 years, 490 days, 490 weeks or 490 months? It had to be 490 years, for that is the only length of time that would work historically. According to this prophecy, Messiah would be present in Israel before the 490 time units would end. As will be seen later, the 490 time units began in 445 B.C. It is an historic fact that Messiah was not present in Israel within 490 days (about one and one-third years), 490 weeks (about nine and one-half years) or 490 months (about 41 years) after 445 B.C. In addition, seventy sevens of years would have been very meaningful to the Jews. God had divided their calendar into seven year periods with every seventh year, being a sabbatic year (Lev 25:3-9), and their Babylonian captivity was to last seventy years because they had violated seventy sabbatic years over the course of 490 years (2 Chr 36:21). Daniel himself had been thinking in terms of years in the context of this prophecy (9:1-2)."

Although Dan 10:2-3, which follows Daniel chapter 9, has the context of weeks for the Hebrew word transliterated "shabuwa'; " the context of a later chapter cannot be imposed upon a prior passage; especially since Dan 9:1-2 established the context of years and not weeks for the word "shabuwa' in Dan 9:24.

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B) GOD DECREED A 490 YEAR PERIOD FOR ISRAEL & JERUSALEM IN WHICH THERE WILL BE A FINISH OF TRANSGRESSION, AN END TO [SINS], ATONEMENT FOR WICKEDNESS, BRINGING IN OF EVERLASTING RIGHTEOUSNESS, FULFILLMENT OF ALL VISIONS & PROPHECIES & ANOINTING OF JESUS CHRIST AS KING OF KINGS

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish [the] transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy." =

1) A FINISH TO TRANSGRESSION

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish [the] transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy." =

The phrase rendered, "to finish [the] transgression" in the NIV has the definite article in the original Hebrew text. The phrase specifically refers to the ending of Israel's willful disobedience to the sovereignty and rule of God as evidenced by her persistent violation of the Mosaic Law. That particular ending will be accomplished, according to Scripture, when Israel accepts the Anointed One her Messiah / Savior's payment for the sins of them, (Dan 9:26a; Zech 12:1-13:1; Ro 11:25-27).

a) [Compare Zech 12:1-13:1]:

(Zech 12:1 NKJV) "The burden of the word of the LORD against Israel. Thus says the LORD, who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him:

(Zech 12:2 NKJV) Behold, I will make Jerusalem a cup of drunkenness to all the surrounding peoples, when they lay siege against Judah and Jerusalem.

(Zech 12:3 NKJV) And it shall happen in that day that I will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely be cut in pieces, though all nations of the earth are gathered against it.

(Zech 12:4 NKJV) In that day, says the LORD, I will strike every horse with confusion, and its rider with madness; I will open My eyes on the house of Judah, and will strike every horse of the peoples with blindness.

(Zech 12:5 NKJV) And the governors of Judah shall say in their heart, The inhabitants of Jerusalem are my strength in the LORD of hosts, their God.

(Zech 12:6 NKJV) In that day I will make the governors of Judah like a firepan in the woodpile, and like a fiery torch in the sheaves; they shall devour all the surrounding peoples on the right hand and on the left, but Jerusalem shall be inhabited again in her own place - Jerusalem.

(Zech 12:7 NKJV) The LORD will save the tents of Judah first, so that the glory of the house of David and the glory of the inhabitants of Jerusalem shall not become greater than that of Judah.

(Zech 12:8 NKJV) In that day the LORD will defend the inhabitants of Jerusalem; the one who is feeble among them in that day shall be like David, and the house of David shall be like God, like the Angel of the LORD before them.

(Zech 12:9 NKJV) It shall be in that day that I will seek to destroy all the nations that come against Jerusalem.

(Zech 12:10 NKJV) And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.

(Zech 12:11 NKJV) In that day there shall be a great mourning in Jerusalem, like the mourning at Hadad Rimmon in the plain of Megiddo.

(Zech 12:12 NKJV) And the land shall mourn, every family by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves;

(Zech 12:13 NKJV) the family of the house of Levi by itself, and their wives by themselves; the family of Shimei by itself, and their wives by themselves;

(Zech 12:14 NKJV) all the families that remain, every family by itself, and their wives by themselves.

(Zech 13:1 NKJV) In that day fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness."

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 116-120]:

"The 490 years of the prophecy would be necessary to accomplish six things with regard to Israel and Jerusalem:

'To finish the transgression.' The word translated 'transgression' has the root meaning to rebel. With the word 'the' in this context, it refers to the Jews' specific sin of rebellion against the rule of God. This rebellion was the root sin which prompted all of Israel's other sins. Gabriel was saying that Israel would not stop its rebellion against God's rule until these 490 years would run their course. In agreement with this, other Scriptures indicate that Iturn to God and be saved until the second coming of Christ at the end of these 490 years Israel will not repent,  (Zech 12:10-13:1; Rom 11:25-27)."

2) TO PUT AN END TO SINS

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish [the] transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy." =

The phrase rendered "to put an end to [sins]" in the NIV contains the Hebrew word "hatam" rendered "an end to" which refers to a completion or an ending of something. The Hebrew word transliterated "chatta'ath," literally meaning "sins" is plural and appears without the definite article. It refers to the historical end of the problem of acts of sin. It cannot refer to the end of the problem of original sin, as some maintain, because "chatta'ath," is plural and is not accompanied by the definite article which is needed to refer to the particular sin of original sin. Furthermore, nothing is conveyed in the words of the passage which conveys the end of original sin. So the phrase, "put an end to [sins]" means a sealing up of; i.e., a final ending to the problem of acts of sin.

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 116-120]:

'To put an end to [sins].' The word translated 'sin' is plural, referring to the actual sins of daily life. These 490 years would run their course before Israel would end its sins of daily life. Since these sins are prompted by the sin of rebellion against God's rule, they will not end until that root sin is finished at Christ's second coming.

3) ATONEMENT FOR WICKEDNESS

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish [the] transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy." =

In view of the context of verse 9:24, the phrase "to atone for wickedness" in that verse has in view "your people" [Israel]. The time frame of this event is evidently at Christ's Second Coming at the end of the 70th week when all Israelites of that end time period will atone for their personal sins, just as all individuals do, by expressing a moment of faith alone in Christ's atonement for them, (cf. Ez 37:23). This requires the atonement of Christ for the sins of the whole world to have occurred after the 69th week but before the 70th week when the event of verse 9:24 takes place. Hence the events of Dan 9:24 are not the same event as the atonement of Christ for the sins of the whole world.

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 116-120]:

"'To atone for wickedness.' Jesus Christ atoned for Israel's sins when He died on the cross, but that atonement will not actually be applied to Israel until the nation personally appropriates it by accepting Jesus as its Messiah and Savior. Israel will not do that until Christ's Second Coming at the end of the 490 years."

4) A BRINGING IN OF EVERLASTING RIGHTEOUSNESS

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish [the] transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy." =

"to bring in everlasting righteousness" =

"to bring in" - in the verb form in this passage "to bring in" means to cause to come in. This refers to the causing to come in by God of a period of rule of everlasting righteousness. This can only refer to that period of time in history beginning with the millennium. There is no other period in history which brings in a period of rule of everlasting righteousness. This rule will continue forever into eternity future, hence it is described as everlasting.

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 116-120]:

"4. 'To bring in everlasting righteousness.' On the one hand, this could refer to the righteousness that will be brought to Israel at the end of the 490 years. In the past, as the result of periodic revivals, Israel had experienced righteousness. However, that righteousness was temporary, for eventually the nation rebelled against God again. But when Israel repents and believes in Jesus Christ at His second coming, it will never rebel against God again (Jer 31:31-34; Exek 36:22-32). It will be given righteousness that will last forever. On the other hand, the literal translation of this phrase (to bring in righteousness of ages) may indicate that this refers to the righteous rule of Messiah will establish on earth in conjunction with His second coming at the end of the 490 years (Isa 11:1-5; Jer 23:5-6; 33:15-18). This rule will be characterized by the righteousness that has been characteristic of God throughout the ages. The bringing in of the future rule of righteousness on earth has been the goal of the ages of history ever since that rule was lost on earth through man's rebellion in Eden against God's sovereignty. In other words, this may refer to the future, earthly Kingdom of God portrayed in the dreams of chapters two and seven and that will last forever."

5) A SEALING UP, I.E., FULFILLMENT OF VISIONS AND PROPHECIES

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish [the] transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy." =

"to seal up" in Dan 9:24 means to fulfill "vision and prophecy" in Scripture. All visions and prophecies in Scripture will be sealed, i.e. fulfilled and completed and thereby sealed up as completed, no longer applicable for fulfillment.

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 116-120]:

"5. 'To seal up vision and prophecy.' The thrust of this phrase seems to be as follows: revelation that comes through vision or prophecy no longer has to be of concern to people once that revelation has been fulfilled. The vision or prophecy can be sealed up in the sense of being laid aside from the realm of active concern. The word translated 'to seal up' is the same word which was translated 'to make an end' in the phrase "to make an end of sins' earlier in this verse. It would appear that there is an intended relationship between the two phrases. That relationship is as follows: when Israel will make an end of its daily sins at the end of the 490 years, then all revelation that came through vision and prophecy concerning God's chastening of Israel can be sealed up. The people of Israel will no longer have to be concerned about that revelation, for all the foretold chastening will have been fulfilled. Since their sins which caused chastening will have ended, there will be no further need for chastening."

6) AN ANOINTING OF THE MOST HOLY ONE

(Dan 9:24 NIV) "Seventy 'sevens' [Heb. "shabuwa' literally "seven-period" which multiplies to 490 years] are decreed for your people and your holy city to finish [the] transgression, to put an end to [sins], to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most Holy." =

The phrase "to anoint" in Dan 9:24 means an enthronement "the Most Holy," the Messiah, the Lord Jesus Christ as King of kings and Lord of Lords. This will occur beginning at the period of Christ's millennial rule.

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 116-120]:

"6. 'To anoint the most Holy' A literal translation of this phrase is as follows: to anoint a holy of holies. In biblical times, anointing had the significance of consecration for service (Ex 28:41; 29:36; 40:9-15). When the expression holy of holies was used without the word the, as it is here, it usually referred to the holy articles of the Tabernacle or Temple (Ex 29:37) or to the whole Temple complex area (Ezek 43:12). In light of these factors and the context of chapter nine, it would appear that Gabriel was saying the following: when Messiah will come in His second coming at the end of the 490 years, the Temple complex area in Jerusalem will be anointed in consecration for God's service. The Scriptures indicate that the Temple will be rebuilt for the service of God during the Millennial reign of Messiah on earth (Ezek 40-48). Thus, the Temple area will be anointed in preparation for the rebuilding of that Millennial Temple. It is interesting to note that the Ezekiel 43:12 passage referred to above is part of the Ezekiel passage concerning the Millennial Temple and refers to this future anointing of the Temple area."

II) [Dan 9:25-26]:

(Dan 9:25 NIV) " 'Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the Ruler, comes, there will be seven 'sevens' [Heb. "shabuwa' literally "seven-period"] and sixty-two 'sevens'. It [Jerusalem] will be rebuilt with streets and a trench, but in times of trouble.

(Dan 9:26 NIV) After the sixty-two 'sevens' [Heb. "shabuwa' literally "seven-period" the Anointed One [Jesus Christ] will be cut off [i.e., excecuted as a criminal] but not for Himself. [Then] The people of the ruler [the Antichrist] who will come will destroy the city [of Jerusalem] and the sanctuary [of the temple]. The end [of human history as we know it] will come like a flood. War will continue until the end, and desolations have been decreed."

A) ARTAXERXES LONGIMANUS, KING OF BABYLON, ISSUED A DECREE IN 445 B.C. TO REBUILD JERUSALEM

(Dan 9:25 NIV) " 'Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the Ruler, comes, there will be seven 'sevens' [Heb. "shabuwa' literally "seven-period"] and sixty-two 'sevens'. It [Jerusalem] will be rebuilt with streets and a trench, but in times of trouble." =

Artxerxes Longimanus, king of Babylon, issued a decree [Heb = "dabar" = command, decree, (cf. Est 1:19)] to permit Nehemiah to rebuild the walls around Jerusalem. King Artaxerses did this on the Jewish calendar month and day of Nisan 1, 445 B.C.,(Mar 14); (cp Nehemiah 2:1-8).

1) [Compare Neh 2:1-8]:

(v. 1) "In the month of Nisan in the twentieth year of King Artaxerxes, when wine was brought for him, I [Nehemiah] took the wine and gave it to the king. I had not been sad in his presence before;

(v. 2) so the king asked me, 'Why does your face look so sad when you are not ill? This can be nothing but sadness of heart.' I was very much afraid,

(v. 3) but I said to the king, 'May the king live forever! Why should my face not look sad when the city where my fathers are buried lies in ruins, and its gates have been destroyed by fire?'

(v. 4) The king said to me, 'What is it you want?' Then I prayed to the God of heaven,

(v. 5) and I answered the king, 'If it pleases the king and if your servant has found favor in his sight, let him send me to the city in Judah where my fathers are buried so that I can rebuild it.'

(v. 6) Then the king, with the queen sitting beside him, asked me, 'How long will your journey take, and when will you get back?' It pleased the king to send me; so I set a time.

(v. 7) I also said to him, 'If it pleases the king, may I have letters to the governors of Trans-Euphrates, so that they will provide me safe-conduct until I arrive in Judah?

(v. 8) And may I have a letter to Asaph, keeper of the king's forest, so he will give me timber to make beams for the gates of the citadel by the temple and for the city wall and for the residence I will occupy?' And because the gracious hand of my God was upon me, the king granted my requests."

So this 490 year period which leads into the millennial rule of the Kingdom of God will begin at the time when king Artxerxes issues a decree to rebuild Jerusalem.

The rest of this passage speaks of letters of safe passage, military escort protection and authorizations to secure materials and safe conduct in order to reconstruct Jerusalem.

The edict given by Artxerses needs to be pinpointed in history in order to test the accuracy of Daniel's prophecy. Artxerses Longimanus, historians have established, began his first year of rule in 464 B.C.. His 20th year of reign then being 445 B.C. Objectors point away from Artxerses Longimanus to other rulers of Medo-Persia in order to avoid the astonishingly miraculous accuracy of Daniel's prophecy. Many objectors point to another Medo-Persian ruler, Cyrus, who issued an edict to rebuild the temple at Jerusalem. But notice that the edict was only to rebuild the temple, not the whole city:

[Ezra 1:2]:

"This is what Cyrus king of Persia says: 'The Lord, the God of heaven, has given me all the kingdoms of the earth and He has appointed me to build a temple for Him at Jerusalem in Judah."

Still other objectors to setting the commencement date of this prophecy in Dan 9 as 445 B.C. point to another date, 457 B.C. when Artaxerxes, king of Persia issued a decree to Ezra authorizing him to reinstitute the Temple services, appoint judges and magistrates, and teach the Law. But notice that a rebuilding of Jerusalem was not specifically stipulated. [Compare Ezra 7:11-26].

Furthermore, when carefully considered, the 445 B.C. prophecy date works out perfectly to that first Palm Sunday when our Lord first presented Himself as Messiah/King to Israel riding on a foal of a donkey; after which, as the prophecy goes, He was indeed rejected thereupon after that "cut-off", i.e., crucified. The date of that Sunday was Nissan 10 [Apr 6] A.D. 32.

[Sir Robert Anderson states, 'The Coming Prince, pp. 121-122]:

"The date of Artaxerses' reign can be definitely ascertained...by the united voice of secular historians and chronologers. .....The Persian edict which restored the autonomy of Judah was issued in the Jewish month of Nisan. It may in fact have been dated the 1st of Nisan, but no other day being named, the prophetic period must be reckoned according to a practice common with the Jews, from the Jewish New Year's Day.

'On the 1st of Nisan is a new year for the computation of the reign of kings and for festivals' - Mishna, treatise. Rosh Hash.

So when an event is dated as it was in Nehemiah 2:1, without a particular day of the month stated, then the first of the month was intended. The final proof of this is established when the precise number of days prophesied in Daniel points back to Nisan 1."

B) "THE ANOINTED ONE" = THE RULER, THE LORD JESUS CHRIST

(Dan 9:25 NIV) " 'Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the Ruler, comes, there will be seven 'sevens' [Heb. "shabuwa' literally "seven-period"] and sixty-two 'sevens'. It [Jerusalem] will be rebuilt with streets and a trench, but in times of trouble. (Dan 9:26 NIV) After the sixty-two 'sevens' [Heb. "shabuwa' literally "seven-period" the Anointed One [Jesus Christ] will be cut off [i.e., excecuted as a criminal] but not for Himself. [Then] The people of the ruler [the Antichrist] who will come will destroy the city [of Jerusalem] and the sanctuary [of the temple]. The end [of human history as we know it] will come like a flood. War will continue until the end, and desolations have been decreed." =

"The Anointed One" = "Christos" (Greek) = The Messiah = The Lord Jesus Christ.

"Until the Anointed One [i.e., the Messiah] comes" = until our Lord appears in His First Coming to present Himself as Messiah, i.e., Ruler of the world. (He will be rejected as Messiah and crucified as Scripture prophesies).

C) THE DECREE TO REBUILD JERUSALEM IS TO BEGIN A TIMESPAN OF 483 YEARS UNTIL THE CRUCIFIXION OF OUR LORD

(Dan 9:25 NIV) " 'Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the Ruler, comes, there will be seven 'sevens' [Heb. "shabuwa' literally "seven-period"] and sixty-two 'sevens'. It [Jerusalem] will be rebuilt with streets and a trench, but in times of trouble. (Dan 9:26 NIV) After the sixty-two 'sevens' [Heb. "shabuwa' literally "seven-period" the Anointed One [Jesus Christ] will be cut off [i.e., excecuted as a criminal] but not for Himself. [Then] The people of the ruler [the Antichrist] who will come will destroy the city [of Jerusalem] and the sanctuary [of the temple]. The end [of human history as we know it] will come like a flood. War will continue until the end, and desolations have been decreed." =

" 'Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the Ruler, comes, there will be seven 'sevens,' and sixty-two 'sevens'. =

D) THE TIMESPAN FROM ARTAXERSES' DECREE TO THE FIRST 'PALM SUNDAY' PROPHESIED BY DANIEL IS 483 YEARS OR 173,880 DAYS

[Sir Robert Anderson also establishes the date of our Lord's crucifixion, op. cit., pp. 121-123]:

"The statement of St Luke is explicit and unequivocal, that our Lord's public ministry began in the fifteenth year of Tiberius Caesar. It is equally clear that it began shortly before the Passover. [cp Jn 2:13] The date of it can thus be fixed as between August A.D. 28 and April A.D. 29. The Passover of the crucifixion therefore was [3 yrs later according to the Gospels] in A.D. 32 when Christ was betrayed on the night of the Paschal [Passover] Supper, and put to death on the day of the Paschal Feast."

[G. B. Airy, Royal Observatory, Greenwich, England stipulated what date the new moon was in 444 Astronomical Year, i.e., 445 BC Julian Calendar Year]:

'''June 26th, 1877. "SIR, — I have had the moon’s place calculated from Largeteau’s Tables in Additions to the Connaisance des Tems 1846, by one of my assistants, and have no doubt of its correctness. The place being calculated for — 444 [Astronomical Year, i.e., 445 Julian Calendar year], March 12d. 20h., French reckoning, or March 12d. 8h. P. M., it appears that the said time was short of New Moon by about 8h. 47m., and therefore the New Moon occurred at 4h. 47m. A. M., March 13th, Paris time. "I am, etc., " (Signed,) G. B. AIRY.'''

[Anderson goes on to say]:

"...In B.C. 445 the new moon by which the Passover was regulated [was] on the 13th of March at 7h. 9m. A.M....courtesy of the Astronmer Royal... Royal Observatory, Greenwich. [England] June 26th, 1877.... And accordingly the 1st Nisan may be assigned to the 14th March."

[Anderson, op. cit., p. 127-8]:

"In accordance with the Jewish custom, the Lord went up to Jerusalem upon the 8th Nisan, "six days before the Passover" [Jn 11:55; 12:1]. But as the 14th, on which the Paschal Supper was eaten, fell that year [32 A.D.] upon a Thursday, the 8th was the preceding Friday. He must have spent the Sabbath, therefore, at [nearby] Bethany...' [Jn 11:55; 12:1]:

(Jn 11:55) "When it was almost time for the Jewish Passover, many went up from the country to Jerusalem for their ceremonial cleansing before the Passover.

(Jn 12:1) Six days before the Passover, Jesus arrived at Bethany, where Lazarus lived, whom Jesus had raised from the dead."

[Anderson, cont.]:

"...and on the evening of the 9th, after the Sabbath had ended the Supper took place in Martha's [Lazarus'] house. Upon the following day, the 10th Nisan, He entered Jerusalem as recorded in the Gospels. The Julian date of that 10th Nisan was Sunday the 6th April, A.D. 32....

The intervening period was 476 years and 24 days (the days being reckoned inclusively, as required by the language of the prophecy, and in accordance with the Jewish practice).

476 modern x 365 = 173,740 days calendar yrs

Add days from March 14 through April 6 = 24

Add for leap years [see below*] 116 " Total days 'til Christ crucified 173,880da Compare to Daniel's prophecy: 69 weeks of years x 7yrs/wk = 483 Jewish cal yrs 483 x 360da/Jewish yr = 173,880da [*A total of 476 years divided by four (a leap year every four years) gives 119 additional days. But three days must be subtracted from 119 because centennial years are not leap years, though every 400th year is a leap year.

[Anderson goes on to say, op. cit., p. 128]:

"...in reckoning years from B.C. to A.D., one year must always be omitted; for it is obvious, ex. gr., that from B.C. 1 to A.D. It was not two years, but one year. B.C. 1 ought to be described as B.C. 0, and it is so reckoned by astronomers, who would describe the historical date B.C. 445, as 444....secondly, the Julian year is 11m. 10'46'' = seconds., or about the 129th part of a day, longer than the mean solar year. The Julian calendar, therefore, contains three leap years too many in four centuries, an error which had amounted to eleven days in A.D. 1752, when our English calendar was corrected by declaring the 3rd September to be the 14th September, and by introducing the Gregorian reform which reckons three secular years out of four as common years; ex. gr., 1700, 1800 and 1900 are common years, and 2000 is a leap year."

E) JERUSALEM WILL BE REBUILT "IN TIMES OF TROUBLE"

(Dan 9:25 NIV) " 'Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the Ruler, comes, there will be seven 'sevens' [Heb. "shabuwa' literally "seven-period"] and sixty-two 'sevens'. It [Jerusalem] will be rebuilt with streets and a trench, but in times of trouble. =

"times of trouble" = Jerusalem was rebuilt back in ancient times by Nehemiah in "times of trouble,"(cf. Nehemiah chapters 2-6).

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 120-127]:

"The fourth significant thing to note concerning the new revelation to Daniel is the starting point of the 490 years (v. 25). Gabriel indicated that the starting would be the issuing of a decree to restore and rebuild Jerusalem with plaza and moat. At first glance this statement poses a problem, for Medo-Persian kings issued several different decrees permitting the rebuilding of various parts of Jerusalem. The first decree was issued by Cyrus in 538 or 537 B.C.; the second was by Darius in 519 B.C.; the third was by Artaxerxes in 458 B.C.' and the fourth was by Artaxerxes in 445 B.C. The major issue, then, is this: to which of these decrees was Gabriel referring in Daniel 9:25?

Before this question can be answered, two things must be noted concerning the decree of Daniel 9:25. First, that decree would permit the rebuilding of plaza and moat. The word plaza refers to the broad open space just inside a city's gates - the space that was the center of city life. It should be noted that this was space inside of gates (2 Chr 32:6). But a city does not have gates unless it has a wall. Thus, the construction of a plaza necessitated the construction of a city wall. The word moat refers to a trench or ditch designed for the defense of a city. It was the common practice of walled cities to dig deep trenches around their walls as part of their defenses. Thus, the building of a moat implies the construction of a wall and the construction of defenses. When the terms plaza and moat are joined together, they indicate the building of a city's defenses (including a wall with gates and a moat). In light of this, it can be concluded that the decree of Daniel 9:25 permitted the rebuilding of Jerusalem's defenses (including the rebuilding of its wall and moat).

The second thing to be noted about the decree of Daniel 9:25 is this: its time of issue would be the starting point of a period of sixty-nine sevens of years (sixty-nine times seven or 483 years) that would end when Messiah would be present in the world in His first coming.

These two factors concerning the decree of Daniel 9:25 provide two tests which can be applied to the four Medo-Persian decrees mentioned above. The application of these two tests will indicate which Medo-Persian decree was the one to which Gabriel referred.

The first test is this: which decree permitted the rebuilding of Jerusalem's defenses including its wall and moat? The decrees by Cyrus (538 or 537 B.C.), Darius (519 B.C.) and Artaxerxes (458 B.C.) fail this test. It is a fact of history that the defenses of Jerusalem were not rebuilt as the result of any of these three decrees. As late as 445 B.C. Nehemiah received word that the walls of Jerusalem were still broken down (Neh 1:2). In addition, an event that took place several years after these three decrees were issued indicates conclusively that none of these decrees permitted the rebuilding of Jerusalem's walls. Sometime after Artaxexes' decree in 458 B.C., the Jews in Palestine began to rebuild the walls of Jerusalem on their own initiative. They did not complete the work, however, for their enemies wrote a letter to King Artaxerxes (Ezra 4:8-16). This letter warned the king that, if the Jews rebuilt Jerusalem's walls, they would rebel against him. In reponse to this letter, Artaxerxes decreed that the Jews stop their rebuilding activity. No further rebuilding could be done until the king would issue a future decree permitting it. (It should be noted that Artaxerxes left a loophole for a later decree to be issued that would permit the rebuilding of the walls. God's sovereign hand was at work in the wording of the negative decree [Ezra 4:17-22].) This negative decree of Artaxerxes is most significant in relationship to the three earlier decrees mentioned above. As noted in chapter six, it was the nature of Medo-Persian law that no king could reverse an earlier decree made by himself or one of his royal predecessors (Dan 6:8, 12, 15; Est. 1:19: 8:8). In light of this, if any of the three earlier decrees had permitted the Jews to rebuild Jerusalem's walls. Thus, the decree of Daniel 9:25 was not the decree of Cyrus (538 or 537 B.C.), of Darius (519 B.C.) or of Artazerxes (458 B.C.). Instead, it had to be the decree of Artazerzes issued to Nehemiah in 445 B.C. (Neh 1:2).

The second test to be applied to the for Medo-Persian decrees is this: which decree could be the starting point of the 483 years that would end when Messiah would be present in the world in His first coming? The decrees of Cyrus and Darius fail this test. Using the Cyrus decree as the starting point (538 or 537 B.C.), the 483 years would end approximately fifty years before Jesus, the Messiah, was born. Using the Darius decree (519 B.C.), the 483 years would end approximately thirty years before Jesus' birth. Thus, both of these decrees were issued too early to be the decree of Daniel 9:25. Both of Artaxerxes' decrees (458 and 445 B.C.). could pass this test, but the first of these (458 B.C.) must be disqualified, because it failed the first test.

The only decree that passes both tests is the decree of Artaxerxes to Nehemiah in 445 B.C. Therefore, the starting point of the 490 years of the prophecy in Daniel 9 was March, 445 B.C. (Neh 2:1-8).

The fifth significant thing to note concerning the prophecy in Daniel 9 is this: the time when Messiah would be present in His first coming (v. 25). Gabriel said that the time from the issuing of the decree until Messiah the Prince would be sixty-nine sevens of years (sixty-nine times seven equals 483 years). In other words, 483 years after 445 B.C. Messiah would be present in the world. (Gabriel divided the sixty-nine sevens of years into two periods: seven sevens [49 years] and sixty-two sevens [483 years]. Many scholars are convinced that he did this to indicate that it would take forty-nine years after the decree in 445 B.C. to complete the rebuilding of Jerusalem. It took that long because the Jews met much opposition to their rebuilding activity [Neh 4; 6:1-7:4]. Thus, the city and its defenses were rebuilt in times of distress just as was foretold by Gabriel.)

When during the lifetime of Jesus, the Messiah, did the 483 years end? When computing the data provided by Gabriel, one must keep in mind that in ancient times a year was reckoned to consist of 360 days. The ancient peoples of India, Persia, Babylon, Egypt, Greece, Italy, Central America and China had a calendar system with a 360-day year. The bible followed that ancient system (Gen 7:11, 24:8:4 - five months contained 150 days; Rev 11:2-3; 12:6, 14; 13:5 - forty-two months or three and one-half years contained 1,260 days). Thus, the 483 years between Artaxerxes' decree and the designated time in Messiah's life would amount to 173,880 days (483 years times 360 days). According to Gabriel, starting with Artaxerxes' decree in March, 445 B.C., the addition of 173,880 days would bring one to the exact time when something significant would happen in Messiah's life on earth. Research led Sir Robert Anderson to conclude that Artaxerxes issued his decree to Nehemiah on March 14, 445 B.C. Beginning with that date, the 173,880 days end on April 6, 32 A.D. Thus, the 483 years ended on April 6, 32 A.D.

What significant thing happened to Jesus, the Messiah, on April 6, 32 A.D.? When referring to the end of the first 483 years, Gabriel said: 'until Messiah the Prince.' Whatever happened to Jesus on April 6, 32 A.D., it must have been related significantly to His being the Prince, the King of Israel. Sir Robert Anderson concluded that April 6, 32 A.D., was the day on which Jesus officially presented Himself as Messiah to Israel through His triumphal entry into Jerusalem on the foal of a donkey. Zechariah 9:9 had declared that Israel could identify its King in the following manner: He would come to Jerusalem mounted on the foal of a donkey. Some of the crowd on that Palm Sunday recognized the significance of Jesus' actions on that day, for they called Him King (Lk 19:37-38). As Jesus approached Jerusalem on that day, He wept over the city and said: 'If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes.' He warned Jerusalem that it would suffer great disaster 'because you did not recognize the time of your visitation' (Lk 19:41-44). Jesus' language indicated that that particular day had been marked out by God as the time of Jerusalem's visitation by her Messiah Prince - the day which could have brought lasting peace to that city if its people had accepted Jesus for Who He was. It also indicated that the Jews should have recognized that that particular day (April 6, 32 A.D.) was the day on which Messiah would visit Jerusalem as Prince. Why should they have recognized this? Because several centuries earlier in Daniel 9:25, God had revealed the exact time when Messiah would present Himself as Prince to Israel.

The sixth significant thing to note about the Daniel 9 prophecy is this: after the first 483 years of prophecy would be completed, Messiah would be 'cut off and have nothing' (v. 26). The word translated 'cut off' was used for the death penalty (Lev 7:20, 21, 25, 27) and often referred to a violent death (1 Sam 17:51; Obad 9; Nah 3:15). In this instance it referred to the fact that Messiah would be condemned to suffer the death penalty - a violent death by crucifixion. The expression 'and have nothing' meant that, when Messiah would die, He would not have all that should properly belong to the Messiah. As Messiah, He should have had a royal crown of gold and precious jewels, but He had a crown of thorns (Mt 27:19). He should have had a royal robe, but He was stripped of His clothing (Jn 19:23-24). He should have had a royal throne, but He was given the cross (Jn 19:17-18). He should have had the reception and acclaim of His people, but He received their rejection (Jn 19:14-15) and scorn (Mt 27:39-44).

Gabriel said that Messiah would be cut off after the first 483 years. As noted earlier, the 483 years ended on Palm Sunday, 32 A.D. It is a fact of history that Jesus was crucified several days after His triumphal entry on Palm Sunday (Mk chapters 11-15). Since the triumphal entry took place on April 6, 32 A.D., and the crucifixion transpired several days later, then the crucifixion also took place in the spring of 32 A.D. The chronology of Daniel 9 indicated that the triumphal entry would take place then, but does the chronology of the New Testament indicate that the triumphal entry and crucifixion took place in the spring of 32 A.D.?

Several chronological factors in the New Testament play a role in determining the year of Christ's triumphal entry and death. Two of these factors will be examined here. First, Luke declared that John the Baptist began his ministry in the fifteenth year of the reign of Tiberius Caesar (Lk 3:1-3). There is substantial evidence to the effect that Tiberius began his reign in 14 A.D.; therefore, the fifteenth year of Tiberius' reign would have been in 28 A.D. Since John had an established ministry before Christ came to him (Mk 1:5-9), it is probable that Christ was baptized and began His ministry late in the fall season. This would mean, then, that Christ began His ministry in the fall of 28 A.D. Epiphanius, a church bishop on Cyprus during the fourth and fifth centuries, declared that Christ was baptized in November of 28 A.D. There is substantial evidence for concluding that Jesus ministered for three years plus several months. Beginning with late fall, 28 A.D., an additional three years plus several months would end in the spring of 32 A.D. In the fourth century Bishop Epiphanius stated that Christ died in the spring of 32 A.D.

Second, during the first Passover of Jesus' ministry, He cleansed Herod's Temple in Jerusalem (Jn 2:11-16). On that occasion the Jews said: 'It took forty-six years to build this temple' (Jn 2:20). Many historians agree that Herod's Temple was not finally completed until 64 A.D. In light of this, the Jews' statement meant that Herod's Temple was in the forty-sixth year of its building at the time of their statement - also at the time of the first Passover of Jesus' ministry. Research has led several historians to conclude that Herod began actual building of the Temple in 18 B.C. Beginning with 18 B.C., forty-six years would bring one to 29 A.D. (there is only one year from 1 B.C. to 1 A.D.). Thus, the first Passover of Jesus' ministry was in the spring of 29 A.D. Jesus' ministry covered four Passovers. Beginning with the first Passover in 29 A.D., the fourth Passover would have been in the spring of 32 A.D. Since Jesus was crucified in conjunction with the last Passover of His ministry, this would mean that Christ made His triumphal entry and died in the spring of 32 A.D.

New Testament chronology does agree with the chronology of the Daniel 9 prophecy. It thereby confirms the accuracy of that prophecy and demonstrates conclusively that that Jesus of Nazareth is the Messiah spoken of by Gabriel in Daniel 9:25-26."

******

F) AT THE END OF 483 YEARS THE MESSIAH WILL PRESENT HIMSELF TO ISRAEL ON SUNDAY DAY NISAN 10 AD 32; AND THEN HE WILL BE EXECUTED AS A CRIMINAL [CRUCIFIED] BUT NOT FOR HIMSELF, I.E., NOT FOR WHAT HE HIMSELF DID

(Dan 9:26 NIV) After the sixty-two 'sevens' [Heb. "shabuwa' literally "seven-period" the Anointed One [Jesus Christ] will be cut off [i.e., excecuted as a criminal] but not for Himself. [Then] The people of the ruler [the Antichrist] who will come will destroy the city [of Jerusalem] and the sanctuary [of the temple]. The end [of human history as we know it] will come like a flood. War will continue until the end, and desolations have been decreed." =

"After the sixty-two 'sevens,' the Anointed One [Jesus Christ] will be cut off but not for Himself." =

"karat" = cut off, executed as a criminal.

"but not for Himself" = but not for what he did himself =

The Messiah, the anointed one, was executed as a criminal, but not executed for something He did Himself. The Messiah Jesus Christ, (Christ = "Anointed One"), died for our sins, (1 Jn 2:2), not for anything He did Himself. At the end of the stipulated period of 483 years which began when Nehemiah received the decree from Artaxerxes to rebuild Jerusalem on Nissan 1, 445 B.C; our Lord presented Himself as Messiah exactly 173,880 days later when He rode into Jerusalem on a young donkey - Sunday, April 6, 32 A.D., (Mt 21:1-11). Shortly thereafter, the text says: "After the sixty-two 'sevens,' the Anointed One will be cut off..." So after this presentation of Himself as Ruler on Palm Sunday April 6, 32 A.D., the Lord Jesus Christ, the "Anointed One" was crucified as a criminal as the prophecy in Daniel predicted.

1) [Mt 21:1-11]:

(v. 1) '''As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples,

(v. 2) saying to them, "Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me.

(v. 3) If anyone says anything to you, tell him that the Lord needs them, and he will send them right away."

(v. 4) This took place to fulfill what was spoken through the prophet:

(v. 5) "Say to the Daughter of Zion, 'See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.' "

(v. 6) The disciples went and did as Jesus had instructed them.

(v. 7) They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them.

(v. 8) A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road.

(v. 9) The crowds that went ahead of him and those that followed shouted, "Hosanna to the Son of David!" "Blessed is he who comes in the name of the Lord!" "Hosanna in the highest!"

(v. 10) When Jesus entered Jerusalem, the whole city was stirred and asked, "Who is this?"

(v. 11) 21:11 The crowds answered, "This is Jesus, the prophet from Nazareth in Galilee."

G) DANIEL'S PROPHECY OF 490 YEARS JUMPS FROM OUR LORD'S CRUCIFIXION AT YEAR #483 SKIPPING ANY MENTION OF THIS PRESENT CHURCH AGE AND LEAPING 2,000 YEARS TO THE REMAINING 7 YEARS: A PERIOD OF THE ANTICHRIST AND GREAT TRIBULATION

(Dan 9:26 NIV) "After the sixty-two 'sevens' [Heb. "shabuwa' literally "seven-period" the Anointed One [Jesus Christ] will be cut off [i.e., excecuted as a criminal] but not for Himself. [Then] The people of the ruler [the Antichrist] who will come will destroy the city [of Jerusalem] and the sanctuary [of the temple]. The end [of human history as we know it] will come like a flood. War will continue until the end, and desolations have been decreed." =

"[Then] the people of the ruler [Antichrist, (v. 27)]" =

This next part of verse 26 (v. 26b), jumps hundreds of years in time from our Lord's crucifixion, (v. 26a), skipping over this present Church Age of 2,000 years as if it were an intercalation, i.e., an unrelated interruption, to the 7 year Tribulation period, the time of the Antichrist.

This remaining seven years when added to the previous total of 483 years = 490 years. This is the overall period of time indicated in Daniel 9:24, ("Seventy sevens" = 70 x 7 = 490 yrs). This 490 year period will pass including the intercalation of the 2,000 year Church Age and then there will be the end of human history as we know it. It will also be the end of the last seven years of the Mosaic Law Period climaxed by our Lord's Second Coming.

[Showers, cont.]:

"Gabriel said that the time from the beginning of the 70 weeks until the Messiah, the Prince, would be 69 weeks or 483 years (v. 25). Thus, 483 years after the beginning of the 70 weeks, the Messiah would be present in the world. The fact that this prophecy gave a very specific time when the Messiah would be present indicates that a significant event would happen with regard to the Messiah at the end of the first 69 weeks. What could that event be?

The fact that Gabriel referred to the Messiah as 'the Prince' implies that the event must be related significantly to the Messiah's being Israel's Prince or coming King. Zechariah 9:9 declared that Israel could identify its coming King by the fact that He would come to Jerusalem mounted on the foal of a donkey. In light of this, it would appear that the specific event that would happen at the end of the first 69 weeks or 483 years would be the Messiah's official presentation of Himself to Israel as its Prince or coming King by coming to Jerusalem mounted on the foal of a donkey.

Jesus Christ fulfilled this part of the 70-weeks prophecy when He officially presented Himself to Israel as its Messiah-Prince through His triumphal entry into Jerusalem on the foal of a donkey on Palm Sunday. Several things indicate that this was the specific event that ended the first 69 weeks or 483 years of the 70-weeks prophecy. First, some of the crowd on that Palm Sunday recognized the significance of Jesus' actions on that day, for they called Him 'King' (Lk 19:37-38).

Second, as Jesus approached Jerusalem on that day, He wept over the city and said, 'If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hidden from thine eyes.' He warned Jerusalem that it would be destroyed by enemy forces 'because thou knewest not the time of thy visitation' (Lk 19:41-44). Jesus' language indicated that that particular day had been marked out by God as the time of Jerusalem's visitation by her Messiah-Prince - the day that could have brought lasting peace to that city if its people had accepted Jesus for Who He was. It also indicated that the people of Israel should have recognized that that particular day was the day when the Messiah would visit Jerusalem as Prince because several centuries earlier, in Daniel 9, God had revealed the exact time when the Messiah would present Himself as Prince to Israel.

Third, the 70-weeks prophecy foretold that the Messiah would be 'cut off' after the end of the first 69 weeks or 483 years (vv. 25-26). The word translated 'cut off' was used for the death penalty (Lev 7:20-21, 25, 27) and often referred to a violent death (1 Sam. 17:51; Obad. 9; Nah. 3:15). In this instance, it referred to the fact that the Messiah would be condemned to suffer the death penalty and thus would experience a violent death after the end of the first 69 weeks. It is a fact of history that Jesus was condemned to death and crucified several days (less than a week) after His triumphal entry into Jerusalem on Palm Sunday (Mk 11-15).

Fourth, the 70-weeks prophecy foretold that Jerusalem and the Temple would be destroyed after the end of the first 69 weeks (vv. 25-26). It is a fact of history that Jerusalem and the Temple were destroyed by the Romans in 70 A. D., some 30 to 40 years after Jesus' triumphal entry into Jerusalem on Palm Sunday. As we noted earlier, on that Palm Sunday Jesus warned Jerusalem concerning that destruction by enemy forces as He approached the city.

Taken together, these four items indicate that the first 69 weeks of the 70-weeks prophecy ended on the day when Jesus made His triumphal entry into Jerusalem on the foal of a donkey and officially presented Himself to Israel as its Prince or coming King."

H) THE CHURCH DID NOT EXIST DURING ANY PART OF THE FIRST 69 WEEKS OR 483 YEARS OF THE 70 WEEKS

[Maranatha, Our Lord, Come!, Renald Showers, The Friends of Israel Gospel Ministry, Bellmawr, NJ, 1995, pp. 241-243]:

"The church did not exist during any part of the first 69 weeks or 483 years of the 70 weeks. We have just observed that the first 69 weeks ended on the day of Jesus' triumphal entry into Jerusalem... The church did not begin historically until the day of Pentecost (Acts 2), which took place nearly two months after the day of Jesus' triumphal entry into Jerusalem []; therefore, the church did not begin historically until nearly two months after the end of the first 69 weeks of the 70-weeks prophecy.

We should note that God consistently kept the church out of all the first 69 weeks. Thus, it is evident that He intended the first 69 weeks of the 70-weeks prophecy to be His program specifically for Israel, but not for the church. This was consistent with the concept ... that Israel and the church are distinct entities. In addition, it was consistent with the second significant fact noted earlier concerning the 70-weeks prophecy - that God determined all 70 weeks specifically for Israel and Jerusalem, not for the church."

I) GOD TEMPORARILY INTERRUPTED HIS 70 WEEKS PROGRAM FOR ISRAEL AT THE END OF THE FIRST 69 WEEKS OR 483 YEARS WITH A GAP OF TIME THAT IS NOW APPROACHING 2,000 YEARS IN DURATION

[Maranatha, Showers, cont.]:

"God temporarily interrupted His 70-weeks program for Israel at the end of the first 69 weeks or 483 years with a gap of time that is now approaching 2,000 years in duration. Thus, the 70th week or last seven years of the 490 years involved in the prophecy did not follow immediately after the end of the first 69 weeks or 483 years. This indicates that the seven-year Tribulation period has not yet begun.

There are several evidences for this gap of time between the end of the first 69 weeks and the beginning of the 70th week. First, Daniel 9:27 teaches that abomination will come with desolation during the 70th week, but Jesus indicated that this abomination of desolation spoken of by Daniel will come shortly before His Second Coming immediately after the Great Tribulation (Mt 24:15-21, 29-31), meaning that the 70th week or last seven years of the prophecy must also come shortly before Jesus' Second Coming.

Second, Daniel 9 indicates that the destruction of Jerusalem and the Temple by the Romans fits within the scope of the 70 weeks or 490 years of the prophecy. Thus, this destruction was to occur before the end of the 70th week or last period of seven years. In light of this and the fact that the first 69 weeks ended with Jesus' triumphal entry, if the last seven of the 490 years had followed immediately after the end of the first 69 weeks, Jerusalem and the Temple would have been destroyed just seven years after Jesus' triumphal entry into Jerusalem in the early 30s A. D. It is a fact of history, however, that Jerusalem and the Temple were not destroyed until 70 A. D., several decades after Jesus' triumphal entry. Only if there were a gap of time between the end of the first 69 weeks and the beginning of the 70th week could this destruction have taken place so late and still be within the scope of the 70-weeks or 490-years prophecy.

Third, it is not unusual for biblical prophecies to contain gaps of time. For example, Isaiah 9:6 says, 'For unto us a child is born' (referring to the Messiah's first coming), and 'the government shall be upon His shoulder' (related the Messiah's Second Coming). Zechariah 9:9-10 states, 'behold, thy King commeth unto thee... lowly, and riding upon an ass, and upon a colt, the foal of an ass' (referring to the Messiah's triumphal entry during His first coming), and 'His dominion shall be from sea even to sea, and from the river even to the ends of the earth' (related to the Messiah's Second Coming)."

J) GOD STARTED THE CHURCH VERY SHORTLY AFTER HE INTERRUPTED HIS 70 WEEKS PROGRAM FOR ISRAEL AND JERUSALEM WITH A GAP OF TIME AT THE END OF THE FIRST 69 WEEKS

[Maranatha, Showers, cont.]:

"God started the church very shortly after He interrupted His 70-weeks program for Israel and Jerusalem with a gap of time at the end of the first 69 weeks. God brought the church into existence just 57 days after the first 69 weeks ended with Jesus' triumphal entry into Jerusalem."

K) GOD DOES NOT INTEND THE CHURCH TO BE PRESENT ON THE EARTH FOR ANY PART OF THE 70 WEEKS OR 490 YEARS HE HAS DETERMINED SPECIFICALLY FOR ISRAEL AND JERUSALEM

[Maranatha, Showers, cont.]:

"God does not intend the church to be present on the earth for any part of the 70 weeks or 490 years He has determined specifically for Israel and Jerusalem. He intends to keep His 70-weeks program for Israel and Jerusalem and His program for the church separate and distinct from each other, just as Israel and the church are distinct entities.

This does not mean that God stopped working altogether with Israel and Jerusalem when He interrupted the 70-weeks program and started the church. Instead, it means that God temporarily stopped one specific program (the 70-weeks program) with Israel and Jerusalem while He works His program with the church in the world. There is a major difference between saying that God stopped working with Israel altogether and saying that He Temporarily stopped one specific program with that nation. God worked with Israel and Jerusalem in ways other than the 70-weeks program for many centuries before He started that specific program after Daniel's time. In like manner, during the present interruption of the 70-weeks program, He works with the nation and city in ways other than that program."

L) GOD INTENDS THE CHURCH TO BE PRESENT ON THE EARTH SPECIFICALLY DURING THE INTERRUPTING GAP OF TIME BETWEEN THE END OF THE FIRST 69 WEEKS OR 483 YEARS AND THE BEGINNING OF THE 70TH WEEK OR LAST SEVEN YEARS

[Maranatha, Showers, cont.]:

"God intends the church to be present on the earth specifically during the interrupting gap of time between the end of the first 69 weeks or 483 years and the beginning of the 70th week or last seven years. If God intended to mix any part of His 70-weeks program for Israel and Jerusalem with His program for the church, why didn't He start the church during the first 69 weeks of the 70-weeks program?"

M) GOD WILL REMOVE THE CHURCH FROM THE EARTH BEFORE THE 70TH WEEK BEGINS WITH THE RESUMPTION OF HIS 70-WEEKS PROGRAM FOR ISRAEL AND JERUSALEM

[Showers, cont.]:

"God will remove the church from the earth before the 70th week begins with the resumption of His 70-weeks program for Israel and Jerusalem." []

N) CONCLUSION: THE CHURCH IS RAPTURED BEFORE THE 7 YEAR TRIBULATION PERIOD AS GOD RESUMES THE 70-WEEKS PROGRAM WITH ISRAEL IN THE 70TH WEEK

"A strong inference in favor of the Pretribulation Rapture of the church has been derived from this... study of the 70-weeks prophecy recorded in Daniel 9:24-27. The pretribulation view is the only view of the Rapture that has the church being removed from the earth before the 70th week begins (before God resumes His 70-weeks program with Israel and Jerusalem). Thus, it is the only view of the Rapture that keeps God's specific 70-weeks program for Israel and Jerusalem separate and distinct from His program for the church.

All other views of the Rapture have the church going through at least part of the 70th week, meaning that all other views mix God's 7-weeks program for Israel and Jerusalem together with His program for the church."

O) THE END OF THE AGE OF THE GENTILES WHICH IS YET FUTURE WILL COME LIKE A FLOOD CLIMAXING WITH MAXIMUM WAR AND OUR LORD'S SECOND COMING

(Dan 9:26 NIV) "After the sixty-two 'sevens' [Heb. "shabuwa' literally "seven-period" the Anointed One [Jesus Christ] will be cut off [i.e., excecuted as a criminal] but not for Himself. [Then] The people of the ruler [the Antichrist] who will come will destroy the city [of Jerusalem] and the sanctuary [of the temple]. The end [of human history as we know it] will come like a flood. War will continue until the end, and desolations have been decreed. (Dan 9:27 NIV) He [the Antichrist] will confirm a covenant with many [Israel] for one 'seven' [Heb. "shabuwa' literally "seven-period"]. In the middle of the 'seven' he will put an end to sacrifice and offering. And on a wing of the temple, he will set up an abomination that causes desolation, until the end that is decreed is poured out on him." =

Note that the words "The end will come like a flood" in Daniel 9:26 and note the words "until the times of the Gentiles are fulfilled" in Luke 21:24.

1) [Lk 21:24 NKJV)

"And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled."

These two phrases indicate that the end of the Gentile control of the world and the beginning of the kingdom - with Israel as the ruling nation and our Lord as Ruler - has not come yet. And it obviously did not come in 70 A.D. as some maintain. So what our Lord prophesied as happening to Jerusalem and the temple is yet future. At that future time, Jerusalem and the sanctuary will again be destroyed - this time by the Antichrist.

Note also that Daniel prophesies that "The end" (when the Anointed One Jesus Christ returns) will come in 490 Jewish calendar years, (Dan 9:24). According to history only 483 years have passed from the month of Nisan, (March-April) 445 B.C. when Nehemiah was given a decree by Persian ruler Artaxerxes to rebuild the walls of Jerusalem to the 10th of Nisan, (April 6), A.D. 32, ("Palm Sunday"). April 6th, A.D. 32 was the time of Passover when the Anointed One, Jesus Christ officially offered Himself as and was rejected as the Messiah by Israel, (Mt 21:1-11). At that time He was "cut off", i.e. crucified, (the punishment a criminal would receive). This temporarily suspended the ticking away of this 490 year prophecy - interrupted by 2000 years of church age.

There are therefore seven years to go in this 490 year period before our Lord's Return. This is a 490 year period which is a period especially marked by the Mosaic Law rule of life including temple worship - all exclusively focused on the nation Israel - the church not at all being involved in this future 7 year period. This last seven years has been separated from the first 483 years by approximately 2000 years of Church age history. The 490 year clock will again start ticking as soon as the church age is completed at the Rapture."

[Dave Hunt commented on the prophecies of Daniel in the December 1992 edition of the periodical entitled "The Berean Call", (Bend, Oregon, pp. 1-2)]:

'''Through the writings of Jeremiah, Daniel learned that the Babylonian captivity would last 70 years (Dan 9:2). God had commanded that each seven years the Hebrew slaves should be set free, debtors forgiven and the land given a one-year sabbath of rest (Ex 21:2; Dt 15:1,2,12; Lv 25:2-4). For 490 years Israel had disobeyed this precept. As judgment, Jews became slaves of Babylon while their land rested the 70 years of sabbaths it had been denied. [490 = 7 x 70]

While confessing this sin, pondering and praying, Daniel was given the revelation that another period of 490 years (70 weeks of years) lay ahead for his people and for Jerusalem (9:24). At the end of that time all of Israel's sins would be purged, all prophecy fulfilled and ended, and the Messiah would be reigning on David's throne in Jerusalem. These 70 weeks of years (490) were to be counted "from the going forth of the commandment to restore and to build Jerusalem" (v. 25). That crucial date is given to us in Scripture.

Nehemiah tells us that it was "in the month Nisan [March], in the twentieth year of Artaxerxes the king" ...[Nehemiah 2:1-8]... ...that he received the authorization to rebuild Jerusalem. When the day of the month was not given the first day was intended.

There were several Artaxerxes, but only one, Longimanus, who ruled more than 20 years - from 465-425 B.C. Thus we have the key date from which this incredible prophecy was to be calculated: Nisan 1, 445 B.C.

At the end of 69 of these "weeks" (7 x 69 = 483 years) "Messiah the Prince" would be made known to Israel (Dan 9:25) and then "be cut off [slain] but not for Himself" (v.26). Counting 483 years of 360 days each (the Hebrew and Babylonian calendar), a total of 173,880 days from Nisan 1, 445 B.C., brings us to Sunday, April 6, 32 A.D. on that very day, now celebrated as Palm Sunday, Jesus rode into Jerusalem on a young donkey and was hailed as Messiah the Prince! (Zechariah 9:9 was fulfilled at the same time.)...............

...........April 6, 32 A.D. was, on the Hebrew calendar, 10th of Nisan. On that day the passover lamb was taken from the flock and placed under observation for four days to make certain that it was "without blemish." During the same four days, Christ, Whom John the Baptist had hailed as the Lamb of God, which taketh away the sin of the world" (Jn 1:29), was likewise on display before Israel. On the 14th of Nisan, "the whole assembly of the congregation of Israel was to kill it [the passover lamb] in the evening [between 3:00 and 6:00 P.M.]" (Ex 12:3-6). It was during that precise time period that Jesus died on the cross!'''

["The Most High God," Renald Showers, 1982, The Friends Of Israel, Gospel Ministry, Bellmawr, NJ, pp. 120-127 cont.]:

"The seventh significant thing to note about the Daniel prophecy is as follows: Jerusalem and the Temple would be destroyed after the first 483 years of the prophecy would be completed (v. 26). Since the 483 years ended in 32 A.D., this meant that the city and temple would be destroyed sometime after 21 A.D. - after Messiah would be rejected by Israel and crucified. Thus, although Gabriel had just foretold the rebuilding of Jerusalem and the Temple after the Babylonian captivity (surely to Daniel's encouragement), he now foretold another destruction of them centuries after the rebuilding (surely to Daniel's discouragement). This would confirm the fact that God's chastening of Israel would not cease with the end of the Babylonian captivity, and it would help Daniel understand why the vision in chapter eight portrayed more suffering for Israel for centuries to come.

The fact that Jerusalem and the Temple would be destroyed after Messiah would be cut off indicated that this future destruction would be God's sovereign judgment upon Israel for rejecting Messiah in His first coming. As noted earlier, Jesus warned Jerusalem about its destruction that would come because it did not recognize the time of its visitation by Messiah (Lk 19:41-44).

Gabriel said that Jerusalem and the Temple would be destroyed by a certain people. It is a fact that the city and Temple were destroyed by the Romans in 70 A.D., some thirty-eight years after 32 A.D. Thus, the Romans are the people to whom Gabriel referred. From today's perspective, it can be understood that this meant that this destruction would come while the fourth kingdom of Gentile world rule (the Roman Empire represented by the legs of iron in chapter two and the nondescript beast in chapter seven) would be dominating the world.

Gabriel declared that the Roman people would belong to a coming prince (literally, a prince the one coming). Thus, this coming prince would be a Roman ruler (this prince cannot be Messiah the Prince referred to in v. 25, for the Romans who destroyed Jerusalem did not belong to Messiah, and Messiah is not a Roman prince). The literal translation a prince the one coming indicated that this ruler and his coming were already known to Daniel. Daniel had already been informed that such a one would come in the future to destroy the people of God. Indeed, this coming prince would be the little horn of Antichrist who had been revealed to Daniel in chapter seven some fifteen years earlier. As noted in that chapter, Antichrist would be the last great ruler of the Revived Roman Empire immediately before the second coming of Messiah.

The next thing Gabriel said was this: 'And its end will come with a flood; even to the end there will be war; desolations are determined.' The word translated 'flood' is used in Nahum 1:8 for the outpouring of God's wrath. Some refer the word 'its' back to 'the city,' saying 'its end' is referring to the destruction of Jerusalem, but this is grammatically incorrect. Instead, 'its' refers back to the coming prince.

9999 The Most High God, p. 129 99999966667777

III) [DAN 9:27]:

(Dan 9:27 NIV) "He [the Antichrist] will confirm a covenant with many [Israel] for one 'seven' [Heb. "shabuwa' literally "seven-period"]. In the middle of the 'seven' he will put an end to sacrifice and offering. And on a wing of the temple, he will set up an abomination that causes desolation, until the end that is decreed is poured out on him."

A) THE ANTICHRIST WILL CONFIRM A COVENANT WITH ISRAEL FOR SEVEN YEARS

(Dan 9:27 NIV) "He [the Antichrist] will confirm a covenant with many [Israel] for one 'seven' [Heb. "shabuwa' literally "seven-period"]. In the middle of the 'seven' he will put an end to sacrifice and offering. And on a wing of the temple, he will set up an abomination that causes desolation, until the end that is decreed is poured out on him." =

B) IN THE MIDDLE OF THE SEVEN YEAR TRIBULATION (DANIEL'S 70TH WEEK), THE ANTICHRIST WILL BREAK HIS COVENANT WITH ISRAEL, DESECRATE THE TEMPLE WITH HIS IMAGE, DECLARE HIMSELF WORLD RULER & PERSECUTE ALL WHO WILL NOT WORSHIP HIM

(Dan 9:27 NIV) "He [the Antichrist] will confirm a covenant with many [Israel] for one 'seven' [Heb. "shabuwa' literally "seven-period"]. In the middle of the 'seven' he will put an end to sacrifice and offering. And on a wing of the temple, he will set up an abomination that causes desolation, until the end that is decreed is poured out on him." =

"In the middle of the 'seven', he [the Antichrist] will put an end to sacrifice and offering. And on a wing [of the temple] he will set up an abomination that causes desolation" =

1) [Compare 2 Thes 2:3-4]:

(v. 3) Don't let anyone deceive you in any way, for that day will not come [the coming of Christ and our being gathered to Him in the Rapture] until the "apostasia" [= the falling away, i.e., the great apostasy of believers from the faith] occurs and the man of lawlessness is revealed, the man doomed to destruction.

(v. 4) He will oppose and will exalt himself over everything that is called God or is worshipped, so that he sets himself up in God's temple, proclaiming himself to be God"

Note that the Greek phrase "hē apostasia" rendered "the falling away," or "the apostasy" referring to the singular and specific and extreme rebellion / the deliberate and total abandonment of the doctrines of the Christian / biblical faith which were evidently formerly believed and followed by believers in Jesus Christ. Unbelievers are not in view. Note the definite article "hē" rendered "the" signifies the epitome, the notable, singular, extreme apostasy as opposed to the presence of the indefinite article, "a" as in one of a number of departures from the faith which are not the epitome apostasy foretold about. Note that some contend that "the apostasy" may refer to some event of apostasy which has already occurred, such as the Jews' apostasy just before the Maccabean uprising (Dan 8:23ff.; 11:36f.); or the falling away of many during this Church age, (Mt 24:11-12, 24; 1 Tim 4:1ff.; 2 Tim 3:1-5; 4:3-4; 2 Peter 2:1-22; 3:3-6; Jude 17-18); this ignores the stipulation that Christ's appearance upon the earth since His ascension must come prior to "the apostasy," for any apostasy to be the specific apostasy that is in view in 2 Thes 2:3.

Whereupon, Paul states in verse 3b-4 of 2 Thes 2:3-4, "(v. 3) Don't let anyone deceive you in any way, for that day will not come [the coming of Christ and our being gathered to Him in the Rapture] until the "apostasia" [= the falling away, i.e., the great apostasy of believers from the faith] occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshipped, so that he sets himself up in God's temple, proclaiming himself to be God"

2) [Compare Rev 13:1-8]:

(v. 1) "And the dragon stood on the shore of the sea. And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name.

(v. 2) The beast I saw resembled a leopard, but had feet like those of a bear and a mouth like that of a lion. The dragon gave the beast his power and his throne and great authority.

(v. 3) One of the heads of the beast seemed to have had a fatal wound, but the fatal wound had been healed. The whole world was astonished and followed the beast.

(v. 4) Men worshiped the dragon because he had given authority to the beast, and they also worshiped the beast and asked, 'Who is like the beast? Who can make war against him?'

(v. 5) The beast was given a mouth to utter proud words and blasphemies and to exercise his authority for forty-two months.

(v. 6) He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven.

(v. 7) He was given power to make war against the saints and to conquer them. And he was given authority over every tribe, people, language and nation.

(v. 8) All inhabitants of the earth will worship the beast--all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world."

So the Antichrist will be the main impetus behind the persecution of believers - both Jewish believers and Gentile believers. Notice that he puts himself up as god in the temple in Jerusalem to be worshipped and will not stand for anyone worshipping the one true God of the universe. He will rule over all men for a season and persecute all who will not worship him, Jews and born again believers alike.

The fulfillment of 483 years of prophecy in Daniel leaves seven years of history under Mosaic Law focused spiritually on the nation Israel until Jesus comes again! Those remaining seven years are described in other passages as the seven year Tribulation period. []

Compare 1 Thes 4:13-18 & 2 Thes 2:1-8 [].