Garden of Gethsemani, the Cross at Golgotha, and the Empty Tomb.

The Prophecies of Daniel: Part 4.

Chapter 9, 70 Weeks-The Coming of the Messiah.

By JK Sellers

April 12th, 2020, Updated 04/06/25

In this article I explore the most significant and widely debated prophecy of the Old Testament, unraveling Gabriel’s 70-weeks revelation given to Daniel through eight key questions:

Why did Daniel receive this vision from Gabriel?

What do the 70 weeks represent in this divine timeline?

If Jesus is the Christ, the Anointed One, when was He anointed?

Who issued the decree ‘to restore and to build Jerusalem,’ setting the prophecy in motion?

On what specific day was this decree given, marking the start?

Who is the mysterious ‘prince’ referenced in the prophecy?

When does the 70th week occur—or has it already?

Is there an exact fulfillment of the 490 years, down to the very day?

Join me as I answer these questions, shedding light on this messianic prophecy’s depth and meaning.

Table of Content:

Introduction:

Today we celebrate Easter, the day that Jesus the Christ, the Son of God, rose from the tomb, having defeated sin and death. Thousands of years ago, Daniel was shown in a glorious vision by the angel Gabriel when the Messiah would come and redeem Israel.

Regarded as one of the most significant messianic prophecies in the Bible, Daniel’s 70 weeks (Daniel 9:24-27) has been cherished throughout history for foretelling a transformative event: the arrival of a savior to redeem God’s people. Gabriel’s message, delivered in response to Daniel’s heartfelt prayer during Judah’s exile in Babylon, promised not only the rebuilding of Jerusalem but also the coming of the Messiah who would bring reconciliation and righteousness. This prophecy’s importance lies in its precise vision of divine purpose, captivating readers across generations.

Yet, its complexity makes it one of the Bible’s most challenging passages, sparking diverse interpretations. Preterists see it fulfilled by AD 70, Historicists by Jesus’ first coming, Futurists in a future end-time period, and Idealists as a symbolic narrative. These varied perspectives reflect the prophecy’s depth, with countless books and articles filling libraries, each exploring its nuances.

In this article I will explain the vision of Daniel so that you can have a greater appreciation of God’s foreknowledge and His love for us. Focusing on the Historicist view—that the prophecy spans 490 years from a Persian decree to Jesus’ crucifixion—I will outline major interpretations briefly, acknowledging their diversity without delving into exhaustive detail. My goal is to illuminate God’s foresight and enduring promise, inviting readers of all backgrounds to explore this pivotal prophecy.

Background

Before we get into the prophesy itself. Let us examine why Gabriel visited Daniel.

Daniel, being a worthy servant of his people and God, was a student of the scriptures. He knew of the prophecies of Jeremiah that concerned him and his people in exile.

For years Jeremiah warned the nation of Israel would be destroyed and the people taken captive because of their iniquity. Among those grave sins were:

For years Jeremiah prophesied of the destruction of the nation of Judah and that they “shall serve the king of Babylon seventy years” (Jeremiah 25:11-12). He prophesied that their captivity would last 70 years1. The completion of Jeremiah’s 70 years was an event hoped for and long awaited by the nation of Judah in Babylonian exile.

Jeremiah’s prophecy must have struck a strong chord within the young prophet, Daniel. He knew that Judah had not followed the warning of their prophets and had suffered the consequences for this disobedience. Daniel found hope in Jeremiah’s promise that after 70 years of exile, God would restore Judah (Jeremiah 29:10-11). Seventy years must have seemed like an eternity to a young man. Especially if he had to endure the hardships and persecutions of slavery and the depravations of exile. Daniel endured exile and servitude for decades awaiting the completion of Jeremiah’s seventy-years of slavery.

Finally, the words of Jeremiah were about to be fulfilled. Judah had been in captivity for seventy years and Babylon fell to Darius the Mede. Daniel saw the first part of the fulfillment of Jeremiah’s prophesy, and wondered when Judah would be freed.

Chronicles describes the fulfillment of Jeremiah’s prophecy regarding Judah’s exile. The land remained desolate for 70 years. In the first year of Cyrus, king of Persia, God prompted him to issue a decree, fulfilling Jeremiah’s word. Cyrus proclaimed that God had given him all kingdoms and tasked him with rebuilding the temple in Jerusalem. He invited any of God’s people to return to Judah to undertake this work, with God’s blessing (2 Chronicles 36:21-23).

Now on to Daniel’s record.

Daniel Chapter 9

Daniel's Prayer

Daniel’s Prayer by Sir Edward Poynter, 1865

During the first year of the reign of Darius, Daniel, an old man by now, had faith in God and the words of His prophets and so knew that the end of exile was soon at hand. Just as any other faithful prophet of God, Daniel prepared himself to pray through humility and fasting, and confessed the sins of his people and to seek their promised deliverance.

Daniel 9:1-3

1 In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans;

2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.

3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: [Emphasis Added]

In this powerful prayer, Daniel confesses to God the sins of his people, that they had done wickedly, rebelled against Him and His prophets, ignoring their council.

Daniel 9:4-19

4 And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;

5 We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:

6 Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.

7 O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee.

8 O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee.

9 To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; [Emphasis Added]

Just as the long-lost nation of their northern brethren, Israel, Judah had broken the covenant that their ancestors had made with God through Father Abraham: that if Abraham and his descendants would obey God and worship only Him, then He would bless and protect them. “I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee… and I will be their God.”(Genesis 17:7-8)

This covenant was renewed repeatedly by following generations: Isaac (Gen. 26:1-5, 24), Jacob (Gen. 28; 35:9–15; 48:3–4), Moses (Ex. 19:3-8), Joshua (Josh. 24:14-25), Solomon (1 Kings 8), etc. With that covenant, God promised blessings for those who kept this covenant and coursings if Israel strayed. He told the people to "walk in obedience to him, and to keep his commands, decrees and laws; then you will live and increase, and the LORD your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them. I declare to you this day that you will certainly be destroyed. You will not live long in the land you are crossing the Jordan to enter and possess. This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob." (Deuteronomy 30:16-20)

The people of Judah had forgotten that covenant and suffered the consequences for ignoring God and His prophets.

Daniel 9:10-15

10 Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets.

11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.

12 And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.

13 As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth.

14 Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice.

15 And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. [Emphasis Added]

Now Daniel asks God to forgive his people for their sins and to once again bless Judah, for “thy city and thy people are called by thy name.”

Daniel 9:16-19

16 O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.

17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake.

18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies.

19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. [Emphasis Added]

Daniel is touched by an angel

Daniel touched by an angel while praying, Daniel IX, 21. Illustration from Cassell's Illustrated Family Bible Superior Edition.

While thus praying, God sends the angel Gabriel to Daniel. Gabriel says he was sent to give him insight and understanding.

Daniel 9:20-23

20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God;

21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.

22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.

23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. [Emphasis Added]

Gabriel now gives Daniel the most important prophesy in the Old Testament. No, it wasn’t when Judah would be released from exile and Jerusalem and the Temple would be rebuilt, but rather, when their long-awaited Messiah would come!

Daniel 9:24-27

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.

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.

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.

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. [Emphasis Added]

Most Disputed Four Verses in the Bible

These four verses are among the most disputed scriptures in the Bible…and the most important. Theologians have debated the meaning Daniel chapter 9 for centuries. This debate continues even today.

In my article, Eschatology for the Layman, I describe the four major divisions within Biblical eschatology, the study of the last days. These are: Preterism, Historicism, Futurism, and Idealism. Let us now see how these philosophies interpret Daniel’s 70-week prophesy. I will not go into great detail because of the huge variety and variations of interpretations for Daniel’s vision and it would and has taken volumes to explain and defend each of these theories.

Preterists and Historicists, generally, believe that the 70 weeks of Daniel began with a decree to restore and to build Jerusalem and ended with the crucifixion of Jesus Christ. The last week, the 70th, refers to the ministry of Jesus Christ. The destruction of Jerusalem in AD 70 is considered outside the 70 weeks.

For more information see:

Futurists and Dispensationalists, generally, also believe that the 70 weeks of Daniel began with a decree to restore and to build Jerusalem. The difference is with the last week. They believe that Christ’s ministry and Crucifixion ended the 69th week. Between the 69th and 70th week, there is an indeterminate amount of time, a pause in the timing, of unknown years. The 70th week, or the last seven years, is still in the future. At the start of the last seven years is the Rapture followed by seven years of Tribulations and the Second Coming at the end of the 70th week.

For more information see:

The Seventy Weeks of Daniel by Thomas Ice.

Idealists interpret Daniel’s 70-weeks allegorically. That the prophecy is symbolic of the continuing struggle between good and evil. Because of that there are many opinions among idealists as to what it all means, about the only areas of universal agreement being that none of it will really happen as written, and the “good guys” will eventually win.

Of course, there are many variations to these three theories.

Jewish Religious Groups:

Prior to the Christian Era, Jewish groups, notable the Essenes, the Pharisees, and the Zealots, considered Daniel’s vision to be prophesying of the coming Messiah and thought it was possible to date the Messiah’s appearance. After the destruction of the Temple in 70 AD,

“Jewish interpreters adopted non-Messianic interpretations … and such interpretations are very frequently found in modern commentaries on Daniel and modern translations of the Bible...”

“…The Messianic interpretation of the 70-week prophecy, which prevailed both in ancient Judaism and in early Christianity, has the advantage of giving full weight to the tremendous promises with which the prophecy is introduced in its first verse (Dan. 9, 24). Moreover, if the 70 year-weeks are interpreted, in conformity with the 70 years of Jeremiah and the first 7 year-weeks, as approximate (and more approximate because of the much greater length of time involved), the period given agrees well enough with a fulfillment between 10 B.C. and 70 A.D., in accordance with the many Jewish and Christian interpretations which sought its fulfillment between those years.

The prophecy was of course intended quite as much for those living around the time of its fulfillment as for us today…”2

Hermeneutics and Daniel’s 70 Weeks Prophecy

Hermeneutics, the science of interpreting scripture, provides a structured approach to uncovering the meaning of biblical texts like Daniel’s 70 weeks prophecy (Daniel 9:24-27). To ensure clear and accurate exegesis (interpreting scripture accurately), I propose seven key questions to guide our understanding of this passage, each applied directly to Daniel 9 to illuminate its messianic significance and historical context. These questions help us discern whether the prophecy was fulfilled by Jesus Christ’s atonement (Jesus’ sacrifice to forgive sins), as I argue, or points to other interpretations, while addressing scholarly debates and ensuring accessibility for all readers.

1)Who is the author?

The Book of Daniel is traditionally attributed to the prophet Daniel, a 6th-century BC figure who served in the Babylonian and Persian courts. Some critical scholars, advocating a 2nd-century BC composition, dispute this, suggesting Daniel was written pseudonymously during the Maccabean period to address Hellenistic oppression (The Messianic Prophecies in the Book of Daniel | Modern Reformation). However, I align with early Jewish and Christian traditions, supported by Christianity Stack Exchange (How was the 70 weeks understood?), which affirm Daniel’s historical existence and authorship. Evidence includes the book’s detailed knowledge of Babylonian culture (e.g., Daniel 1:1-4) and its acceptance in the Jewish canon by the 2nd century BC, as noted in Qumran texts (Daniel 9 and the Date of Messiah’s Coming Revue de Qumran). For further exploration, see my articles, “The Prophecies of Daniel: Part 2, Who was Daniel?” and “Part 3, Daniel and Alexander the Great.”

Critics argue the prophecy’s accuracy reflects later editing, not foresight. Yet, Jesus Himself referenced Daniel as a prophet (Matthew 24:15), and the text’s linguistic features, like Aramaic sections, fit a 6th-century context, undermining a late date.

2)Who is the intended audience?

Daniel wrote primarily for the Jewish exiles in Babylon, offering hope amid captivity. By 537 BC, with Jeremiah’s 70-year exile nearing its end (Jeremiah 25:11-12), Daniel’s vision promised not only Jerusalem’s restoration but also the Messiah’s arrival in 490 years, inspiring perseverance. For 1st-century AD Jews, the prophecy fueled messianic expectation, as seen in Essene and Pharisaic calculations anticipating a deliverer around Jesus’ time (Daniel 9 and the Date of Messiah’s Coming). Tragically, many sought a political rebel to oust Rome, missing Jesus, the carpenter from Nazareth, who freed humanity from sin and death (John 1:29). Today, the prophecy affirms God’s foreknowledge, showing that His promises to prophets are fulfilled precisely, strengthening faith across generations.

Some claim the prophecy was only for exiles, not messianic. However, Daniel 9:24’s goals (e.g., “everlasting righteousness”) transcend immediate restoration, pointing to a universal redemption fulfilled by Christ, as early Christians recognized.

3)When and where was it written? What cultural or historical context was the scripture written in?

Daniel received this vision in Babylon during the first year of Darius the Mede’s reign, around 537 BC (Daniel 9:1-2), shortly after Babylon’s fall to Persia. This was a pivotal moment: Jeremiah’s prophecy of 70 years’ captivity (Jeremiah 29:10) was nearing fulfillment, and Cyrus’s decree loomed (Ezra 1:1-4). Daniel, an aged exile, prayed for Judah’s restoration, aware of their sins and God’s promises. This context of transition—from exile to return—frames the 70 weeks as a divine timeline extending beyond physical rebuilding to spiritual redemption through the Messiah.

Skeptics argue a 2nd-century context better explains Daniel’s details. Yet, the text’s focus on Persian governance (e.g., Darius) and lack of Maccabean specifics support a 6th-century setting, consistent with historical records (Babylonian Chronology Google Books).

4)What is the context of the surrounding verses?

Daniel 9 begins with the prophet studying Jeremiah’s prophecies and praying fervently for Judah’s restoration (Daniel 9:1-19). His plea confesses national sins—idolatry, disobedience, and rejection of prophets—acknowledging the exile as divine judgment (Daniel 9:11-12). This repentance sets the stage for Gabriel’s revelation (Daniel 9:20-27), which answers Daniel’s prayer not just with immediate hope but with a long-term vision of messianic redemption. The surrounding verses emphasize God’s mercy and sovereignty, framing the 70 weeks as a divine plan to resolve sin and restore righteousness.

Some see Daniel 9 as addressing only exile’s end. However, Gabriel’s expansive goals (e.g., “make an end of sins”) indicate a broader messianic scope, fulfilled by Jesus’ atonement, not merely Cyrus’s decree.

5)What is the original intent or meaning of the author?

Daniel’s intent was to convey hope and certainty. For exiles, the prophecy promised Jerusalem’s rebuilding and a future Messiah, set for 490 years hence, fostering endurance. For later generations, including 1st-century Jews, it pinpointed the Messiah’s arrival, though many misread it as political liberation. For us today, it demonstrates God’s omniscience, as the prophecy’s fulfillment in Jesus’ life, death, and resurrection (circa AD 33) confirms divine precision. The intent spans immediate encouragement and eternal assurance.

Idealists argue Daniel 9 is symbolic, not literal. Yet, the prophecy’s specific timeline (70 weeks) and historical markers (e.g., decree to rebuild) demand a concrete fulfillment, best matched by Jesus’ ministry, not allegory.

6)Why did the author choose the words he used?

Gabriel’s language in Daniel 9:24-27—terms like “seventy weeks,” “Messiah,” and “anoint”—is precise yet layered, allowing varied interpretations. The Hebrew shabuwa (weeks) denotes seven-year periods, clear to exiles familiar with sabbatical cycles (Leviticus 25:8), but its brevity invites scrutiny. Translation challenges, from Aramaic to Greek (Septuagint) to English, introduce nuances; for example, “cut off” (Daniel 9:26) may imply sacrifice or judgment. While I wish for clearer originals, these words balance specificity with mystery, encouraging study while pointing to Jesus’ fulfillment as the anointed one who ends sacrifices (Hebrews 10:9-10).

Some claim translation biases obscure meaning, favoring non-messianic views. However, early Jewish and Christian readings, per Daniel 9 and the Date of Messiah’s Coming saw messianic intent, and Jesus’ actions ( Matthew 26:28) align with the text’s core promises.

7)How Can We Approach Study with Openness, Wisdom, and Yes Even Prayer?

Interpreting Daniel 9 requires diligent study and humility, as its complexity has sparked diverse views: Preterists and Historicists see fulfillment in Jesus’ atonement (circa AD 33); Futurists and Dispensationalists await a future 7-year tribulation; Idealists view it allegorically (How Daniel’s Prophecy of 70 Weeks Connects to the End Times BibleStudyTools). To discern Daniel’s intent, explore primary texts, historical context, and scholarly perspectives—such as those in Oxford Bible Church (Calculation and Fulfilment of the 70 Weeks)—then reflect deeply. For those with faith, scripture invites seeking divine wisdom: “If any of you lack wisdom, let him ask of God, that giveth to all men liberally” (James 1:5-6). Through study, spiritual guidance, an open heart, rigorous mind, and faith in prayer will lead you to the truth.

Why Historicism Prevails

Daniel’s 70 weeks prophecy (Daniel 9:24-27) has sparked diverse interpretations, each vying to explain its timeline and fulfillment. Preterism sees it completed by AD 70, including Jerusalem’s destruction; Historicism views it as a continuous 490-year period culminating in Jesus’ crucifixion in AD 33; Futurism places the final week in a future tribulation; and Idealism interprets it symbolically, untethered to specific events. While each offers insights, Historicism stands out for its textual fidelity, historical precision, and alignment with early Christian exegesis, making it the most compelling framework for understanding this prophecy.

Historicism’s strength lies in its adherence to the prophecy’s continuous timeline. Daniel presents the 70 weeks as a unified period, without gaps or interruptions, beginning with Artaxerxes I’s decree in 458 BC to rebuild Jerusalem (Ezra 7:11-26) and ending with Jesus’ crucifixion on April 1, AD 33. This yields exactly 490 years (458 - 1 + 33 = 490, no year 0), matching the prophecy’s scope with remarkable accuracy. The decree aligns with “troublous times” due to opposition (Ezra 4:11-16), the 69 weeks lead to Jesus as “Messiah the Prince” at His triumphal entry, and the 70th week concludes with His death, which “causes the sacrifice and the oblation to cease” (Daniel 9:27) by fulfilling the law (Hebrews 10:9-10). This precision, calculated using John P. Pratt’s Enoch calendar for exact dating (Daniel’s Prophecy Foretells Date of Crucifixion), underscores Historicism’s grounding in historical events.

Early Christian tradition bolsters this view. Most church fathers, including Hippolytus and Tertullian, interpreted the 70 weeks as fulfilled at Christ’s first advent, seeing Jesus as the anointed one who confirms the covenant (Daniel 9:27; Matthew 26:28) (Christianity Stack Exchange How was the 70 weeks understood?). Pre-Christian Jewish scholars, like those at Qumran, also anticipated a messianic figure based on Daniel 9, reinforcing its historical expectation (Daniel 9 and the Date of Messiah’s Coming). Modern studies, such as The Final Days of Jesus, affirm AD 33 as the likely crucifixion year, aligning with Historicism’s timeline (The Final Days of Jesus).In contrast, Futurism falters by inserting a gap between the 69th and 70th weeks to accommodate a future tribulation, often tied to an Antichrist. This gap, popular in dispensationalism, lacks textual support, as Daniel 9 presents no pause (GotQuestions.org What are the seventy weeks of Daniel?). Futurists argue that “he” in Daniel 9:27 refers to a future figure, but the context points to the Messiah, whose death ends sacrifices, not a distant villain. This speculative approach, outlined in BibleStudyTools.com, disconnects the prophecy from its exilic audience’s hope for imminent redemption (How Daniel’s Prophecy of 70 Weeks Connects to the End Times).

Preterism, while agreeing with Historicism on past fulfillment, often extends the 70 weeks to include AD 70’s destruction of Jerusalem and the Temple, seeing it as the prophecy’s climax (Addeigloriam.org The Seventy Weeks of Daniel 9 - Four Interpretations). Yet, Daniel 9:26 places the city’s destruction “after” the 69 weeks, outside the prophecy’s timeline, risking overextension. Preterism’s focus on AD 70 can also dilute Jesus’ centrality, whereas Historicism keeps His atonement as the fulfillment’s heart.

Idealism, treating the prophecy as a symbolic struggle between good and evil, sacrifices its predictive power. Daniel 9’s specific markers—“seventy weeks,” “decree,” “Messiah”—demand historical grounding, not abstraction (Crossway Articles What Are the Seventy Weeks of Daniel?). Idealism’s generality fails to engage the prophecy’s detailed timeline, unlike Historicism’s concrete alignment with Jesus’ life.

Chart 1: Comparison of Interpretations of Daniel's 70 Weeks
Interpretation Timeline Strengths Weaknesses
Historicism 458 BC to AD 33, continuous Precise, textual, messianic fulfillment None significant
Preterism Up to AD 70, past fulfillment Historical focus Overextends timeline, dilutes messianic focus
Futurism 69 weeks historical, 70th future Accounts for end times Gap theory lacks textual support, speculative
Idealism Symbolic, ongoing struggle Broad applicability Lacks historical specificity, predictive power

Chart 1.

While Preterism shares Historicism’s past focus, Futurism’s speculative gap and Idealism’s vagueness fall short. Historicism alone balances Daniel’s text with history, affirming Jesus Christ as the Messiah who fulfilled its promises. By grounding the prophecy in a continuous timeline, supported by early and modern scholarship, Historicism reveals God’s precise plan, culminating in the cross.

Let’s now break down Gabriel’s revelation to Daniel verse by verse.

Let us now examine the words of Daniel and reason together. Was Daniel's vision fulfilled at His death and resurrection, at a later period after the destruction of Jerusalem and the Temple in 70 AD, or at some future period at the Second Coming?

Verse 24

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.

“Seventy weeks”

The Hebrew word, שָׁבַע , shabuwa` (shä·vü'·ah) means “seven, period of seven (days or years), heptad, week”. (Old Testament Hebrew Lexicon - King James Version) Most Bible expositors agree that ‘seventy weeks’ means seventy periods of seven years or 490 years in total.

“are determined upon thy people and upon thy holy city”.

Gabriel now gives Daniel a list of six great events that will come upon the people of Judah and Jerusalem after the end of the 490 years.

These six great events are:

First, “to finish the transgression”:

To which transgression does Gabriel refer to here? In the previous phrase, "upon thy people and upon thy holy city," would indicate a more specific class of transgression than that of Adam's, which affected all mankind. It is true that Jesus' sacrifice atoned for Adam's transgression or Original Sin (1 Cor. 15:22). I believe Gabriel is referring to a transgression that only applies to Israel rather than all mankind.

Some say that Gabriel is referring to the transgression of Israel's repeated rejection of God all throughout their history and the breaking of their covenants with Him. Others say that the transgression was Israel's rejection and subsequent crucifixion of their Messiah, Jesus the Christ. This second, seems less likely since it hadn't happened yet.

The clue can be found in the word Gabriel used for "finish". In Hebrew it is, kala' (כָּלָא ), meaning "to restrict, restrain, withhold". Transgression, or sin, will never be 'finished' or ended until this earth is cleansed of evil and then judged at the end of the world. Yet there was a time when transgression was 'restrained'.

"though sin greatly abounded, both among Jews and Gentiles, in the age of the Messiah; yet there never was an age in which greater restraints were laid on it than in this, by the ministry of John the Baptist, and of Christ in Judea and by the apostles in the Gentile world." (John Gill's Exposition of the Bible: Daniel 9:24)

"To finish transgression" is equivalent to "to restrain transgression." Transgression is apt to become bold and imperious; it is a great deal when it is even somewhat "restrained." It is to be noted that, as Daniel's prayer was greatly confession of the sins of the people and prayer for forgiveness, the promises here are largely moral; but still the Messianic period even was not to be expected to be one in which there will be no sin - it is to be restrained. (Pulpit Commentary: Daniel 9:24)

The transgression of Israel was not only restrained by the teachings of Christ and His apostles but also by the literal sacrifice and atonement of Jesus. John the Baptist taught this while on the banks of the river Jordan when he announced to all, “Behold the Lamb of God, which taketh away the sin of the world (John 1:29)".

The prophet Isaiah saw the coming Messiah and that He would take upon himself the ‘iniquity of all’ and ‘he shall bear their iniquities’ and be ‘and made intercession for the transgressors’. (Isaiah 53:6-12)

When Christ spoke the words, “it is finished” (John 19:30) , while still on the cross, he was declaring that the Atonement for the transgression of all man had been accomplished, that he had ‘finished the transgression’ of all man.

So, we see that it was Jesus Christ, the Messiah who "finished, or restrained the transgression" for Israel and all mankind. When did this occur? I will explain as we examine the words of Gabriel.

See also:

Second, “to make an end of sins”

This phrase adds emphasis to the first, that one last sacrifice would be made for sin. Before Jesus was born, the Angel told his mother Mary that her son “shall save his people from their sins” (Matthew 1:21).

Paul taught his fellow Jews that ‘an end of sins’ would not come from the repeated sacrifice of animals, but rather from the ‘offering of the body of Jesus Christ once for all’.

Hebrews chapter 10 explains Jesus’ role. That “we are sanctified through the offering of the body of Jesus Christ once for all” and that Jesus “had offered one sacrifice for sins for ever”. (Hebrews 10:4-14)

The old laws of sacrifice were now replaced by a new type of sacrifice, that of a broken heart and a contrite spirit. (Psalm 51:17 ; Psalm 34:18 ; Luke 4:18)

Of course, this does not mean that men have stopped sinning. On the contrary. What this does mean is that, because of the Atonement that began in Gethsemane (Luke 22:41-44), continued on Golgotha (Matt 26:28) and ended in the empty tomb (1 Cor. 15:20-22), that sin can be erased and blotted out. That the stains of sin can be washed away by the blood of the last great sacrifice, that of Jesus the Christ. Because of the Atonement two-thousand years ago, the Savior made an end of the effects of sin!

Thus, it was the Savior who "finished the transgression" and made "an end of sin" when He atoned for our sins beginning in the Garden of Gethsemane, on the cross of Golgotha, and finally becoming the first fruits of the resurrection when he left the empty tomb.

The Atonement

The Atonement of Jesus Crist began in the Garden of Gethsemane, continued on the Cross on Golgotha and ended with the empty garden tomb.

Third, “to make reconciliation for iniquity”

Paul taught the Jews that it was Jesus who made a ‘reconciliation for the sins of the people’ (Hebrews 2:17).

Paul wrote to his companion, Titus, that the Savior “redeemed us from all iniquity” and “gave himself for us”. (Titus 2:14)

The gift of the Atonement allows all those who accept Jesus as the Christ to be reconciled to God. No more will the stains of sin soil our garments. In Paul’s epistle to the Romans, he taught the “, we were reconciled to God by the death of his Son” and that “we shall be saved by His life.” (Romans 5:10)

Thus, it was Jesus who made a "reconciliation for iniquity" in the Garden of Gethsemane, on the Cross on Golgotha, and ended with the empty garden tomb.

Fourth, “to bring in everlasting righteousness”

This too was accomplished by the Atonement of Jesus Christ. By one man, Adam, came death and sin into the world. And by one man, Jesus Christ, came righteousness and eternal life. In that same chapter to the Romans Paul said that “by one man’s offence (Adam) death reigned”, even so “by the righteousness of one (Jesus) the free gift came upon all men unto justification of life.” (Romans 5:17-21)

When Jesus came to John the Baptist desiring baptism from him, John at first refused, because he knew that Jesus was perfect and did not need the baptism for the remission of sin. Jesus admonished him. The Savior knew that His long-prophesied ministry would soon begin, so he had to “fulfil all righteousness”. (Matthew 3:15)

It was Jesus who brought the "everlasting righteousness."

See also:

Fifth, “to seal up the vision and prophecy”

The Savior sealed up, or fulfilled, the vision and prophecy of Daniel when he rose from the empty tomb. His ministry, life, sacrifice and resurrection not only fulfilled Daniel’s prophecy, but those of every prophet before and after him!

Jesus himself taught that He had not come to “destroy the law, or the prophets: I am not come to destroy, but to fulfil” the law. (Matthew 5:17-18)

Jesus also said that “for him hath God the Father sealed.” (John 6:27)

Not only was Daniel's prophecy fulfilled after Christ rose from the tomb, but Jesus fulfilled over 360 messianic prophecy that was made by all the prophets of the Old Testament. It was Jesus the Christ who sealed up Daniel's vision and all the messianic prophecies of the Old Testament.

Baptism of Jesus

When John baptized Jesus Christ, God anointed Him as the Messiah.

Sixth, “to anoint the most Holy”

The Hebrew word, Mashach (מָשַׁח ) means to anoint or consecrate. This is usually done by applying oil or ointment to the head of a person. Anciently anointing was done for reasons both secular and sacred. Anointing of the head was a sign of hospitality (Luke 7:46). The maimed or sick were anointed with wine, oil, or ointment as medicine. The sick were also anointed with oil as part of the sacred procedure in healing of the sick by faith and the laying on of hands (Mark 6:13). Kings were anointed to their office by the prophets (1 Samuel 10:1). Priest were also anointed (Exodus 40:15).

In Aramaic, Messiah, means the ‘anointed’. In the Old Testament it denotes the King and Deliverer who’s coming was long promised. In the New Testament the Messiah was called the Christ, the Greek equivalent of Messiah, or Anointed. Jesus the ‘Christ’ means Jesus the ‘Messiah’.

Speaking of the promised Messiah, Isaiah said that the Messiah would be anointed, not with oil, but with the Spirit of God. (Isaiah 61:1)

Luke recounts the story of Jesus attending His synagogue at the beginning if His ministry. Jesus read the above passage in Isaiah to those attending. What he said next took everyone aback. He told the attendees that “The Spirit of the Lord is upon me, because he hath anointed me”, and that “This day is this scripture fulfilled in your ears.” (Luke 4:17-21) Thus claiming that He was the Messiah, the “Anointed One”.

Since Jesus is the Messiah, when was He anointed by God? Peter bore testimony to Cornelius that in fact God did anoint Jesus as the Messiah. He boldly testified that at His baptism “God anointed Jesus of Nazareth with the Holy Ghost and with power.” (Acts 10:37-38)

God anointed His Son with the Holy Ghost as He was being baptized by John. All those present bore record that the Spirit of God did indeed descend upon Him and heard the voice of the Father bearing record of it. (John 1:32-36)

See also:

Thus, Jesus is the "anointed," the Messiah who was anointed by the Holy Ghost at His baptism on the banks of the river Jordan.

What we learn from Verse 24

Two things we learn from the introduction of Gabriel’s vision to Daniel. 1) That the prophesy will last a total of 490 years, and 2) That the subject of the vision is Jesus, the Savior of all mankind and the Anointed One. It was Jesus who restrained/finished "the transgression," and made "an end of sins" and its effects on mankind, and made a "reconciliation for iniquity," which brought "in everlasting righteousness," and sealed "up the vision and prophecy" by fulfilling Gabriel's words to the letter, and finally, was anointed by "the most Holy."

Now on to verse 25.

Verse 25

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.

“from the going forth of the commandment to restore and to build Jerusalem”

Now we come to the first real controversial phrase of the vision. When did the 490 years start? Which Persian king gave the command to restore and rebuild Jerusalem?

Artaxerxes Granting Liberty to the Jews

Artaxerxes Granting Liberty to the Jews, by Gustave Doré, 1832

Who gave the decree?

To determine the starting point of Daniel’s 70 weeks prophecy, we must identify which decree to “restore and to build Jerusalem” (Daniel 9:25) aligns with the prophecy’s requirements: a command to rebuild the city, including its walls, issued in “troublous times,” and fitting a 490-year timeline ending at the Messiah’s arrival, which I argue is Jesus’ crucifixion in AD 33. Let’s evaluate the four primary candidates, addressing their strengths and weaknesses, and countering alternative interpretations to establish why Artaxerxes I’s first decree in 458 BC is the optimal choice.

1. Cyrus the Great (538 BC):

Cyrus issued a decree recorded in Ezra 1:1-6, authorizing the Jews to return to Jerusalem and rebuild the Temple, fulfilling Isaiah’s prophecy (Isaiah 44:28; 45:13). Ezra 1:5 states, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” Some scholars suggest this implied city restoration, as a functioning temple assumes a surrounding community.

This decree is unsuitable for several reasons. First, its explicit focus is the Temple, not the city walls or governance, which Daniel 9:25 requires (“the street shall be built again, and the wall”). Second, starting in 538 BC, 490 years end around 48 BC (538 - 1 + 33 = 490, but 538 BC to 1 BC is 537 years, leaving 47 years to AD 33, missing the mark). This is far too early for Jesus’ ministry. Third, the rebuilding faced minimal opposition compared to later efforts, lacking the “troublous times” specified. Finally, the city remained in ruins, as later texts confirm (Ezra 4:12), indicating incomplete restoration.

Some, like those cited in Perspective Digest (The Decree to Restore and Build Jerusalem), argue Cyrus’s decree broadly included city rebuilding due to Isaiah’s prophecy. However, Ezra 1 focuses solely on the Temple, and no historical evidence shows Jerusalem’s walls were restored then. The timeline mismatch further undermines this view, as it fails to reach the Messianic era.

2. Darius I (519 BC):

Darius I reissued Cyrus’s decree (Ezra 6:1-12) to ensure the Temple’s completion, finalized in 516 BC (Ezra 6:15). This responded to delays caused by local opposition but reaffirmed the Temple focus.

Darius’s decree is a continuation of Cyrus’s, not a new command, and thus does not initiate the prophecy. It exclusively addressed the Temple, leaving Jerusalem’s walls and city in ruins, as Nehemiah later notes (Nehemiah 1:3). Starting from 519 BC yields approximately 486 years to AD 33 (519 - 1 + 33 = 551, but adjusted for completion in 516 BC, still off), missing the 490-year mark. Moreover, the opposition faced was Temple-specific, not city-related, failing to match “troublous times” for urban restoration.

Few advocate for Darius’s decree, but some might claim it indirectly spurred city growth. Yet, Ezra 6:15 and Nehemiah’s later mission confirm the city remained unrestored, and the timeline misalignment disqualifies it. Don Henson (70 Weeks of Daniel) emphasizes later decrees for city rebuilding, dismissing Darius.

3. Artaxerxes I, "Ezra's Decree', (First Decree, 458 BC):

By Artaxerxes I’s reign (465–424 BC), the Temple was complete, but Jerusalem’s walls and gates were in ruins. In his seventh year, Artaxerxes issued a decree to Ezra (Ezra 7:11-26), granting authority to purchase sacrificial animals, restore worship, and rebuild Jerusalem, including a “wall in Judah and Jerusalem” (Ezra 9:9). Ezra received significant resources and power to establish a regional government, taxing and administering justice, even with the death penalty, for Jews and non-Jews. This sparked opposition from local governors, who warned Artaxerxes of potential rebellion (Ezra 4:11-16), leading him to temporarily halt wall construction (Ezra 4:21).

This decree perfectly fits Daniel 9:25. It explicitly authorized city restoration, including walls, as Ezra 9:9 confirms, initiating the rebuilding process. The opposition from governors aligns with “troublous times,” reflecting the political tensions Daniel predicted. Critically, 490 years from 458 BC end in AD 33 (458 - 1 + 33 = 490, accounting for no year 0), precisely matching Jesus’ crucifixion, which I argue fulfills the prophecy. Historical records, such as from Charles D. Davis (Artaxerxes I Timeline), place Artaxerxes’ seventh year in 458 BC, corroborated by Sigfried H. Horn (The Seventh Year of Artaxerxes I). Even though construction paused, the decree’s issuance, not completion, starts the prophecy, as Ezra began the work. "This view is supported by Julius Africanus – the late 2nd century historian who influenced Eusebius and early Christian writers. Many renowned chronologists such as Bishop Ussher, Walvrood, Dwight Pentecost, Unger and most present day bible chronologists agree with this interpretation of Daniel." (Daniel's 70 Weeks)

Critics argue that Ezra 7 focuses on worship, not walls, and suggest 457 BC. However, Ezra 9:9 explicitly mentions a wall, and Ezra 7:11-26’s broad scope includes governance, implying city restoration. The 457 BC claim yields 489 years (457 - 1 + 33 = 489), one year short, and contradicts Babylonian Chronology’s 458 BC dating (Babylonian Chronology: 626 B.C. - A.D. 75). The halt in construction (Ezra 4:21) does not negate the decree’s validity, as Daniel requires only its issuance.

4. Artaxerxes I, 'Nehemiah's Decree', (Second Decree, 445 BC):

In his 20th year, Artaxerxes sent Nehemiah to rebuild Jerusalem’s walls and gates (Nehemiah 2:5-8), explicitly addressing fortifications. This followed Ezra’s efforts, as work had begun but stalled (Ezra 4:12, 21).

While Nehemiah’s decree directly mentions walls, it was a reissue of Ezra’s earlier authorization, as Ezra 4:12 indicates prior construction. Starting from 445 BC yields only 478 years to AD 33 (445 - 1 + 33 = 477), falling 12 years short of 490. Nehemiah faced opposition (Nehemiah 4), fitting “troublous times,” but the timeline mismatch disqualifies it. Ezra’s decree initiated the process, making Nehemiah’s a continuation.

Some, including GotQuestions.org (What are the seventy weeks of Daniel?), prefer Nehemiah’s decree for its explicit wall focus, arguing it better fits Daniel 9:25. However, the timeline failure (478 years) is insurmountable, and Ezra 4:12 confirms rebuilding began earlier, aligning with Ezra’s decree. Oxford Bible Church (Calculation and Fulfilment of the 70 Weeks) supports Ezra’s 458 BC decree, noting Nehemiah’s role as secondary.

Comparison and Rationale: The decrees of Cyrus and Darius focused on the Temple, not the city, and are chronologically misaligned (ending ~48 BC and ~29 BC, respectively). Nehemiah’s decree, while wall-specific, is too late and a reissue, failing the timeline. Artaxerxes I’s first decree to Ezra in 458 BC uniquely satisfies all criteria:

This mirrors the Temple decrees’ pattern: Cyrus initiated, Darius continued; similarly, Ezra started city restoration, Nehemiah completed it. Merrill F. Unger, Julius Africanus (late 2nd century), James Ussher, and many other Bible scholars affirm Ezra’s decree, aligning with Jesus’ death.

Addressing Broader Objections:

Chart 2: Decree Comparison in Daniel 9
Decree Date Focus Years to AD 33 Fits “Troublous Times”? Meets Daniel 9:25?
Cyrus the Great 538 BC Temple ~485 No No
Darius I 519 BC Temple ~486 No No
Artaxerxes I (Ezra) 458 BC City, walls, governance 490 Yes Yes
Artaxerxes I (Nehemiah) 445 BC Walls, gates 478 Yes No

Conclusion: Artaxerxes I’s first decree to Ezra in 458 BC is the definitive start of Daniel’s 70 weeks. It authorized Jerusalem’s restoration, faced opposition, and perfectly aligns with a 490-year timeline to Jesus’ crucifixion in AD 33. Cyrus and Darius’s decrees are Temple-centric and too early, while Nehemiah’s is a later reissue and too late. By grounding the argument in historical records, biblical exegesis, and scholarly consensus, and refuting alternatives, this decree stands as the prophecy’s foundation, demonstrating God’s precise foreknowledge.

When was the decree given?

To pinpoint the start of Daniel’s 70 weeks prophecy, we identify the decree to "restore and build Jerusalem" (Daniel 9:25) as Ezra’s departure on Nisan 1, in Artaxerxes I’s seventh year (Ezra 7:7-9). Using Parker and Dubberstein’s Babylonian Chronology3, John P. Pratt calculates this as April 3, 458 BC (Gregorian), aligning the Babylonian calendar’s Nisan 1 with astronomical data (Ezra's Commission).4 This date yields 490 years to Jesus’ crucifixion on April 1, AD 33 (457 years from 458 BC to 1 BC, plus 33 years), fulfilling the prophecy precisely, supported by the Enoch calendar’s precision (Daniel’s Prophecy Foretells Date of Crucifixion). Alternative dates, like 457 BC (Ministry Magazine), fall short, yielding only 489 years, and misalign with Parker and Dubberstein’s tables, which confirm 458 BC. Critics questioning Ezra’s decree scope are countered by Ezra 7:11-26 and 9:9, indicating broad restoration, unlike Cyrus’s temple-focused decree (538 BC) or Nehemiah’s later order (445 BC), which yields only 478 years (Perspective Digest). Thus, April 3, 458 BC, is the most accurate start, anchoring the prophecy’s fulfillment (Evidence for Christianity). See Chart 2

“shall be seven weeks, and threescore and two weeks”

The early translations of Daniel did not divide this phrase into two time periods: that of 7 weeks, then 62 weeks with a punctuation marker known as an ’atnach. It originally read, “shall be seven weeks and threescore and two weeks”. The ’atnach was added several centuries after the time of Jesus’ crucifixion by Jewish scribes known as Masoretes.

“In the Septuagint, in Theodotion, in Symmachus and in the Peshitta, the 7 and 62 weeks are treated as a single period, at the end of which the anointed one comes. The same is true even of Aquila’s translation, though Aquila’s rabbinical education was unimpeachable.”5

Some scholars believe that the ’atnach was inserted into the text to refute the Christian claim that Jesus is the predicted Messiah. Some of the early church fathers were aware of Jewish anti-Christian interpretations of Daniel 9.

“Indeed, much of the commentary on Dan 9:24–27 is marked by its polemic anti-Jewish flavor. Jerome, on uncertain authority, goes so far as to suggest that the interpretation of Dan 9:26 by the Jews of his time was guided by antiChristian animus. While allowing that the death of the ‘anointed one’ predicted in v 26 may have referred to Christ, the ‘Hebrews,’ he says, took the words וְאֵין לוֹ  to mean that ‘the kingdom of the Jews will not be his.’ In opposing the manifest messianic meaning of Daniel 9, Eusebius states the Jews willfully misrepresented these verses by insisting that the events forecast in the prophecy had not yet been realized.”6

This phrase “shall be seven weeks, and threescore and two weeks” should be taken as one period of time, 69 weeks.

“the street shall be built again, and the wall, even in troublous times”

This was fulfilled by Ezra when he returned to Jerusalem with priests, artisans, and workers to begin the rebuilding of Jerusalem against the pressure of local governors. Unfortunately, Ezra was not able to complete the work.

Verse 26

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.

“after threescore and two weeks”

This indicates that what follows, occurs after 69 weeks of years or 483 years.  (Remember that the original text did not separate the 62 weeks from the 7 weeks in vs. 25, thus equalling 69). The next phrase, "shall Messiah be cut off, but not for himself", occurs after 69 weeks and during the 70th week.

“shall Messiah be cut off, but not for himself”

During this last week, the 70th, the Messiah will be “cut off” or killed “not for himself”, implying a type of sacrifice. Speaking messianically Isaiah declared that “he was cut off out of the land of the living: for the transgression of my people was he stricken”. (Isaiah 53:8)

Crucifiction of Jesus

Crucifixion Scene by Balage Balogh, Archaeology Illustrated

“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.”

This is another phrase that has a wide variety of interpretations. The two most commonly held beliefs are:

Preterists and Historicists consider the Roman's destruction of Jerusalem and the Temple, after the Zealot revolt of AD 66, to have fulfilled this aspect of the revelation. Some put the destruction toward the end of the 70th week, while others place it ‘after’ the 69th week and outside the 70th week altogether.

Futurists and Dispensationalists believe that this phrase indicates that there is a pause in the timing of the 70 weeks where sometime in the future, the Anti-Christ will appear and will “destroy the city and the sanctuary” just prior to Christ’s second coming.

Destruction of Jerusalem

The Siege and Destruction of Jerusalem by the Romans Under the Command of Titus, A.D. 70 by David Roberts (1796–1864)

I agree with the first interpretation. There is no indication that an unspecified amount of time should be inserted into Daniel's 70 weeks. Doing so is counterintuitive and negates the authoritative aspect of the prophecy, that is, God can predict to the very day when this prophecy is fulfilled. Since there are no gaps in any other Biblical prophecy, we must conclude that Gabriel's 70 weeks are sequential without an arbitrary and unknow number of year inserted into the 70 weeks or 490 years.

Verse 27

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.

“And he shall confirm the covenant with many for one week”

Again, this phrase is interpreted differently depending on the eschatological belief.

Preterists and Historicists:

During the last week of Gabriel’s vision to Daniel, Jesus Christ fulfilled the laws and prophecies of the Old Testament (old covenant). During his last Passover Seder, the Savior instituted a new covenant. (Matthew 26:28)

Paul taught his fellow Jews that the Savior was the” mediator of a new covenant”. (Hebrews 12:24)

Jesus Christ confirmed a new covenant with man through his Atonement. He freely gave His life for the salvation of all by taking upon himself our sins, willingly giving His life on the cross, and raising from the dead on the third day.

Futurists and Dispensationalists see this as being fulfilled in some unknown time in the future by the Antichrist who will sign a covenant with the nation of Israel for seven years. Just prior to this treaty will be the Rapture. This covenant/treaty (Daniel 9:27) will inaugurate the Tribulation period of seven years.

Again, it is Christ who confirmed the new covenant with His people when he offered himself a sacrifice to all mankind during the 70th week and broke the bands of sin and death.

Sacrificial Lamb

Agnus Dei, by Francisco de Zurbarán, c. 1635-40.

“and in the midst of the week he shall cause the sacrifice and the oblation to cease”

Again, there is a disagreement as to the identity of the ‘he’ in this passage and how the sacrifice and oblations are ended.

Preterists and Historicists:

From Adam to the time of Jesus Christ, the Lord’s people were required to offer sacrifice to God. This all ended with the Atonement of the Savior. The Lord gave Moses the laws of sacrifice as a schoolmaster (Gal. 3:23-26). This schoolmaster was to teach Israel who their Messiah would be. Every aspect of the laws of Moses pointed to Jesus as the Christ. Here are just a few examples:

After Christ fulfilled the law and accomplished the Atonement, there was no more need of animal sacrifices. The perfect and ultimate sacrifice was Jesus Christ. The Apostle Paul explained this in his letter to his fellow Hebrews that “there is no more offering for sin”. (Hebrews 10:18)

Paul explained that God “taketh away” the blood sacrifice, offering, burnt offerings, and sin offerings. That God had removed and rejected their blood sacrifices they were currently performing and had established a new sacrifice, that of His Son, Jesus Christ, in their place. (Hebrews 10:9)

Fulfillment of the 70th Week and the Crucifixion

The culmination of Daniel’s 70 weeks prophecy centers on the Messiah’s work, particularly the cessation of the need for animal sacrifices, as foretold in Daniel 9:27: “in the midst of the week he shall cause the sacrifice and the oblation to cease.” With Jesus’ atoning sacrifice, the sacrificial system instituted under Moses lost its divine sanction. Though the Jews continued animal sacrifices in the Temple for four more decades until its destruction in AD 70, these were no longer recognized by God, as His Son had fulfilled the law, rendering them obsolete (Hebrews 10:18). Jesus’ death was the ultimate sacrifice, accomplishing what animal offerings could only foreshadow (Hebrews 10:9-10).

To align this with Daniel’s timeline, let’s trace the key events of the 70th week, the final seven years of the 490-year prophecy. Jesus was baptized on the Day of Atonement, Saturday, October 6, AD 29, marking the anointing of the Messiah by the Holy Spirit (John 1:32-34). Six months later, He began His public ministry on Passover, Saturday, April 9, AD 30, initiating His mission to preach repentance and redemption (Luke 4:16-21). His ministry culminated at the end of the 70th week with His crucifixion on Passover, Friday, April 1, AD 33, exactly 490 years to the day from Artaxerxes I’s decree to rebuild Jerusalem on April 3, 458 BC, as calculated by John P. Pratt using the Enoch calendar (Daniel’s Prophecy Foretells Date of Crucifixion). Jesus rose from the dead on Sunday, April 3, AD 33, becoming the “first fruits of the resurrection” (1 Corinthians 15:20), fulfilling the Feast of First Fruits (Leviticus 23:9-11). See Fig 1.

Thus, Jesus, during the final 3½ years of the 70th week (approximately AD 29–33), fulfilled the Mosaic law through His ministry and ultimate sacrifice. His death on the cross in the “midst” of the week—interpreted as the pivotal moment within these seven years—ended the necessity of animal sacrifices, establishing Him as the final, perfect offering for sin and the pioneer of resurrection life.

Addressing Alternative Dates and Interpretations: Some scholars propose different crucifixion dates, notably Friday, April 3, AD 33, based on standard Julian calendar calculations and Jewish Passover alignment. In the Julian calendar, April 3, AD 33, was indeed a Friday, coinciding with Nisan 14, the traditional Passover date in 33 AD (Hebrew Calendar for 3793). This contrasts with the Enoch calendar (an ancient system for precise prophetic dating), which adjusts for prophetic precision, placing the crucifixion on Friday, April 1, AD 33 (Enoch Calendar Testifies of Christ). The Enoch calendar, rooted in ancient reckoning, prioritizes symbolic alignment with Daniel’s prophecy, achieving an exact 490-year span from April 3, 458 BC, to April 1, AD 33 (458 - 1 + 33 = 490 years, no year 0). While April 3, AD 33, is widely accepted, the two-day difference is negligible within the prophecy’s scope, as both fall in AD 33, fulfilling the 70th week. I adopt Pratt’s April 1 date for its precise alignment.

Another objection might arise from futurist interpretations, which argue that the 70th week, including the cessation of sacrifices, awaits a future Antichrist who halts Temple offerings. This view inserts a gap between the 69th and 70th weeks, placing the latter in an end-times tribulation. However, Daniel’s text presents the 70 weeks as continuous, with no textual basis for a gap. The historicist view, supported here, sees Jesus’ death as the fulfillment, as Hebrews 10:9-10 confirms He “taketh away the first [sacrifices]” to establish a new covenant. The futurist gap theory disrupts the prophecy’s coherence and diminishes Christ’s completed work, whereas Jesus’ crucifixion directly aligns with Daniel 9:27’s “midst of the week” event, ending the need for sacrifices.

Some might question the “midst of the week” timing, suggesting it refers to baptism or ministry start rather than crucifixion. However, Daniel 9:27 ties the cessation of sacrifices to a definitive act, best matched by Jesus’ death. Baptism (AD 29) marks the anointing (Daniel 9:24), while the crucifixion (AD 33) fulfills the sacrificial end, occurring roughly 3½ years later, fitting the “midst” as the pivotal moment within the seven-year week. Oxford Bible Church (Calculation and Fulfilment of the 70 Weeks) supports this, placing Christ’s death as the Prophecy’s climax.

Others may argue for alternative crucifixion years, like AD 30, citing earlier Passover dates. However, AD 30’s Passover (Nisan 14) fell on April 7, a Tuesday, misaligning with Friday crucifixion (Hebrew Calendar for 3790). AD 33’s alignment (April 1 or 3, Friday) is stronger, supported by astronomical data and John’s Gospel, which suggests a longer ministry fitting AD 29–33.

Table: Crucifixion Date Comparison

Chart 3: Crucifixion Date Comparison
Date Day (Julian) Calendar Fits 490 Years? Passover (Nisan 14)? Source
April 1, AD 33 Friday (Enoch) Pratt’s Enoch Yes Yes (Enoch reckoning) Daniel’s Prophecy Foretells Date
April 3, AD 33 Friday Standard Historical Yes Yes When Was Jesus Crucified?
April 7, AD 30 Tuesday Standard Historical No (488 years) Yes Timeline of Jesus' Life

This table clarifies that April 1 and April 3, AD 33, both fit the prophecy, with Pratt’s date offering exactness and April 3 being traditional.

Conclusion: Jesus’ crucifixion on Friday, April 1, AD 33, as calculated by Pratt, or alternatively April 3, AD 33, per standard dating, marks the end of Daniel’s 70th week, fulfilling the prophecy’s 490 years from April 3, 458 BC. His death ended the need for animal sacrifices, establishing a new covenant. By adopting Pratt’s precise date, acknowledging the standard alternative, and refuting futurist gaps, alternative years, and misinterpretations of “midst,” the argument is fortified, demonstrating the prophecy’s precise fulfillment in Christ’s atoning work.

Futurists and Dispensationalists:

Futurists and Dispensationalists do not see Christ as the fulfillment of this part of the prophecy but rather a future Antichrist, a “man of sin be revealed, the son of perdition.” Sometime in the future, during the Great Tribulation and the "70th week," the Antichrist orders the sacrifices in the Temple to cease, sits in the Holy of Holies on the throne of God ‘shewing himself that he is God’ and “exalteth himself above all that is called God.” (2 Thessalonians 2:3-4)

To me, this position takes away from the mission of the Savior and twists its meaning, giving it unnecessarily to an evil Antichrist. The simpler and more reasonable interpretation is that it was Christ's fulfillment of prophecy that does away with animal sacrifice and Old Testament rituals. After the atonement, God now requires, not animal sacrifices, but for each of us to offer a sacrifice of a broken heart and contrite spirit (Psalm 51:17; 2 Cor. 7:10)

“and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”

Preterists and Historicists:

On the eve of His Passover Seder, Jesus warns His apostles what was coming in the near future. They would “see Jerusalem compassed with armies” and would know “that the desolation thereof is nigh.” When they saw this Jesus warned His disciples to “flee to the mountains” to avoid the “days of vengeance,” the destruction of Jerusalem, and death and slavery by the Gentiles (Romans). (Luke 21:20-24)

Because of the abominations, disobedience, hubris, not recognizing, rejecting and slaying their true Messiah, Jerusalem was made desolate. In AD 70, a Roman army under the command of General Titus, destroys Jerusalem and the Temple, kills a million of its inhabitants and takes many thousands more into slavery.

The destruction of Jerusalem by the Romans does not occur during the 70 weeks but four decades later. It is "after threescore and two weeks" (Verse 26) or 69th week. This doesn't necessarily mean that it occurred during the 70th week either. I place this event after both the 69th and 70th week.

Futurists and Dispensationalists:

Futurists and Dispensationalists theorize that in the future, an Antichrist will appear and cause the sacrifice to cease in a Third Temple and bring the abomination of desolation. They believe that Daniel 8:11-13 concerns a future Antichrist, rather than Antiochus Epiphanes' persecution of the Jews and his desecrations and destruction he caused in Jerusalem and the Temple.

In my article, The Prophecies of Daniel: Part 7, The Ram, Goat and the Little Horn, I show that the little horn in chapter 8 of Daniel is in fact Antiochus Epiphanes and not the future Antichrist. It is Antiochus who caused the desolation during the time of the Maccabees. However, this does not preclude Antiochus being an architype of the future antichrist who will come in the end times.

Timeline of Daniel’s 70-weeks:

To establish the precision of Daniel’s 70 weeks prophecy (Daniel 9:24-27), interpreted as 490 years culminating in Jesus Christ’s mission, we trace key events from Artaxerxes I’s decree to Jesus’ crucifixion, using John P. Pratt’s Enoch calendar for prophetic accuracy, supported by standard Julian dating and Parker and Dubberstein’s Babylonian Chronology.

  1. Artaxerxes I’s Decree: Saturday, April 3, 458 BC (Enoch; Julian: April 8, 458 BC). The prophecy begins with Ezra’s decree to restore Jerusalem (Ezra 7:7-9). Pratt, using Babylonian Chronology, confirms Nisan 1 as April 3, 458 BC (Gregorian-adjusted), starting the 490 years amid “troublous times” (Ezra 4:11-16, Daniel's Prophecy). Counterargument: 457 BC (Ministry Magazine) yields 489 years to AD 33, one short; 445 BC (Nehemiah 2:5-8) gives 478 years (Evidence for Christianity).
  2. Jesus’ Baptism: Saturday, October 6, AD 29 (Enoch/Julian). The “anointing” (Daniel 9:24) occurs at Jesus’ baptism (John 1:32-34), on Yom Kippur, 486½ years from 458 BC (Enoch Calendar). Counterargument: AD 27/28 misaligns with John’s three-Passover ministry (John 2:13, 6:4, 11:55, Crossway).
  3. Public Ministry Start: Saturday, April 9, AD 30 (Enoch/Julian). Jesus’ ministry begins at Passover (Luke 4:16-21), within the 70th week (Enoch Calendar). Counterargument: AD 27 conflicts with calendar data (Hebrew Calendar 3790).
  4. Crucifixion: Friday, April 1, AD 33 (Enoch; Julian: April 3, AD 33). Jesus’ death (Daniel 9:27) fulfills the prophecy exactly 490 years from 458 BC, aligning with Passover (Daniel’s Prophecy Foretells Crucifixion). Counterargument: April 3, AD 33, is standard (Biblical Archaeology), but both fit AD 33; AD 30 fails (Tuesday Passover, Hebrew Calendar 3790).
  5. Resurrection: Sunday, April 3, AD 33 (Enoch/Julian). The resurrection on First Fruits (Leviticus 23:9-11) seals the prophecy’s redemption (1 Corinthians 15:20, Christianity.com).

Conclusion: From April 3, 458 BC, to April 1, AD 33, the 490 years precisely mark Jesus’ baptism, ministry, crucifixion, and resurrection, supported by Babylonian Chronology and Pratt’s Enoch calendar, with Julian dates (e.g., April 3, AD 33, Tyndale Bulletin) confirming AD 33. This timeline withstands scrutiny, affirming divine precision.

See Also:



Daniel's 70-week Timeline

Fig 1.

Dates of the timeline:

Start Date: Artaxerxes I decree to rebuild Jerusalem. Sat 3 Apr 458 BC8

Midst of the 70th Week: Baptism of Jesus when God anointed His son as the Messiah. Day of Atonement, Yom Kippur, the most Holy day in Judaism, Saturday, October 6th of AD 29.7

The Beginning of Jesus’ Ministry: Passover, April AD 30.7

The Crucifixion: Marking the end of the 70 weeks, exactly 490 years from the decree, fulfilling the prophecy’s timeline. End of the 70 weeks, 490 years to the day. Passover, Friday, April 1st, AD 33.8

The Resurrection: First Fruits celebration, Sunday, April 3rd, AD 33.8

Many were Expecting the Messiah at the Time of Christ:

As noted above, the Essenes, the Pharisees, and the Zealots all tried to fix the date of the promised Messiah using Daniel’s prophecy, just as Christians do today. The Essenes dated his arrival somewhere between 3 BC and AD 2.8

There is evidence of this in the New Testament. For one, the Samaritan women at the well was expecting the Messiah. She knew “that (the) Messias cometh.” Jesus boldly responded, “I that speak unto thee am he”. (John 4:25-26)

Again, as John the Baptist taught the throngs of people who desired baptism, many speculated that he was the Messiah. He denied their claims but said that “one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose”. (Luke 3:15-16)

See also: John 1:21-27

The Jews fought three wars against the Romans between AD 66-136, hoping that one of these insurrectionist leaders was the expected ‘King and Deliverer’. The Jews desperately sought deliverance from the oppressive rule of Rome. Many came claiming to be the Messiah during this time. Every one of them leading uprisings against Rome.

After the Bar Kokhba revolt of AD 132–136 the Jews gave up on the 70-weeks of Daniel, since it was way past its date of fulfillment.

While the Jews were expecting and searching for a ‘King and Deliverer’, there true king came to them without fanfare. Their king was born in a humble stable in Bethlehem. If the Davidic line had continued on the throne at the time of Jesus’s birth, He would have been the heir apparent, being that he was a descendant of David on his Mother’s side as well as that of His adopted father, Joseph.

Jesus’ followers recognized, or at least were hoping, that He would by their ‘King and Deliverer’ as Jesus rode into Jerusalem on a donkey colt. Zechariah had prophesied that the Messiah would inter Jerusalem on the colt of an ass.(Zechariah 9:9)

Jesus fulfilled Zechariah’s prophecy at His Triumphal Entry into Jerusalem. The crowd gathered waving palm branches, shouting “Hosanna: Blessed is the King of Israel that cometh in the name of the Lord”. (John 12:12-19)

However, Jesus would soon disappoint the crowds. Rather than leading a revolt against the Roman oppressors, He drove the money changers from the Temple and taught peace rather than war. Is this why the citizens of Jerusalem turned on Jesus when Pontius Pilate offered in exchange, the insurrectionist, Barabbas? (Barabbas' true name was Yeshua Bar ʾAbbaʾ, or literally Jesus "son of the father") They would rather have the rebel, Jesus son of the father, than the peaceful, Jesus, the Only Begotten of the Father.

Rather than a Deliverer of Roman rule, Jesus delivered all men from death, and to those who would believe in Him, delivery from the chains of sin! The King of the Jews came and was rejected. Now Jesus Christ, the Savior of the world, is the King of the Kingdom of God!

Conclusion:

Jesus Christ is the subject of this prophecy. On the final day of the 70-weeks, it was Jesus who ‘finished the transgression’ of his people and saved them from their sins. It was He who made a reconciliation for the sins of all who would come unto Him. It was Christ who gave us the gift of righteousness and eternal life. It was Jesus, the son of a carpenter, who fulfilled the law and the prophets. It was He who was the Messiah, the Anointed of God!

God knew when He would anoint His son with the Holy Ghost, when His ministry would begin and when His Son would be crucified and resurrected. God knew the timing and gave that knowledge to His prophets. Through Daniel, we have the assurances that God is all knowing and a loving Father. It is He who gave us His Son for a sacrifice, an eternal and perfect sacrifice. It was Jesus who so loved the world, that He would brave the incomprehensible pain and agony He had to endure in the Garden of Gethsemane and on the cross at Golgotha. It was Jesus the Christ who took up the cup and drank it to the bitter dregs. It was the Savior of the world who, on the third day, rose from the tomb, defeating death and giving the gift of resurrection to all men. This was the most important day in the history of the world! This was the most important day even to the last day, for without the Atonement we are nothing!

That day on Golgotha is the day that the 70-weeks of the prophet Daniel pointed to!

JK Sellers

See also:

The Prophecies of Daniel: Part 1, The Historical Setting

The Prophecies of Daniel: Part 2, Who was Daniel

The Prophecies of Daniel: Part 3, Daniel and Alexander the Great.

The Prophecies of Daniel: Part 5. Chapter 2 Nebuchadnezzar's Image.

The Prophecies of Daniel: Part 6. Chapter 7, Daniel's Four Beasts.

The Prophecies of Daniel: Part 7. Chapter 8, The Ram, Goat and the Little Horn.

The Prophecies of Daniel: Part 8. Chapters 10-12, The Wars of the Kings of the North and the South.

The Prophecies of Daniel Part 9. Daniel's Fourth Beast was not Rome. It was the Seleucid Empire.

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Footnotes:

  1. How can Judah’s captivity have lasted 70 years if the start date is 605 BC, after Nebuchadnezzar’s defeat of Necho of Egypt at the Battle of Carchemish, and ended in 537 BC when Cyrus decreed that the Jews could return to Jerusalem to rebuild their temple? Isn’t that 68 years? That’s two years short. “The answer lies in the calendar systems used and in the way ancient Israelites calculated their years … The first key to discovering the answer to our question is this: in Daniel's history, he uses the calendar system whose years start in the fall, not the spring … The second key is to understand that in Jewish reckoning any part of a year can count as a full year … Counting a small part of the year as a year, then, is the way the Jews would have reckoned the captivity from 605 B.C. to 537 B.C. as 70 years.” (When Was Judah's 70-Year Babylonian Captivity? by John P. Pratt)
  2. Beckwith, Roger T. “Daniel 9 and the Date of Messiah’s Coming in Essene, Hellenistic, Pharisaic, Zealot and Early Christian Computation,” Revue de Qumran 10 (December 1981): 521–42.
  3. Parker and Dubberstein's Babylonian Chronology, 626 B.C. – A.D. 75 is a cornerstone of ancient Near Eastern studies, renowned for its precision in dating historical events of the Neo-Babylonian, Achaemenid Persian, and Seleucid periods. The work meticulously integrates cuneiform tablet records with astronomical data, such as lunar eclipses and intercalary month patterns, to convert Babylonian calendar dates into the Julian system with an accuracy of within one or two days, as noted in scholarly assessments (Livius). Its reliability is further evidenced by its widespread use in synchronizing Mesopotamian timelines with those of Egypt and Judea, making it an indispensable tool for historians and biblical scholars.
  4. Daniel's Prophecy Foretells Date of Crucifixion by John P. Pratt
  5. Roger T. Beckwith, “Daniel 9 and the Date of Messiah’s Coming in Essene, Hellenistic, Pharisaic, Zealot and Early Christian Computation,” Revue de Qumran 10, 1979–1981. Pg. 522.
  6. Adler, William, “The Apocalyptic Survey of History Adapted by Christians,” Chapter 5 of: Jewish Traditions in Early Christian Literature, Volume 4 Jewish Apocalyptic Heritage in Early Christianity, pg. 220–21.
  7. "Enoch Calendar Testifies of Christ" by John P. Pratt.
  8. Daniel's Prophecy Foretells Date of Crucifixion, by John P. Pratt
  9. Roger Beckwith, “Daniel 9 and the Date of Messiah’s Coming in Essene, Hellenistic, Pharisaic, Zealot and Early Christian Computation,” Revue de Qumran 10 (December 1981), pages 523, 525

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