We have found the notes included in the ESV Study Bible to be consistently helpful as we collaborate in sermon preparation. They provide basic context, historical background and, in passages like Daniel 9, a fair summary of different understandings of difficult texts. It successfully shines outside light on the text, without distracting from or imposing outside views of the text itself. We offer the notes that follow as a helpful summary - with a chart no less! - of four common views of the "Seventy Weeks" in Daniel 9, including how it would have been understood by the Jews two centuries before Christ in what we call the Maccabean Period. - Pastor Aaron & Pastor Bill
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From the ESV Study Bible
There are many
suggested interpretations of the seventy
weeks (or “seventy sevens,” see ESV footnote), but there are three main
views: (1) the passage refers to events surrounding Antiochus IV Epiphanes
(175–164 b.c.); (2) the 70
sevens are to be understood figuratively; and (3) the passage refers to events
around the time of Christ. Most scholars understand the 70 “sevens” to be made
up of 70 times seven years, or 490 years, but they apply these years to
different periods of time. (See chart below.) In any case, the important point is that
God has appointed the amount of time, and thus his people should not lose
heart.
(1) Those who
hold the first view often understand the
word to restore and build Jerusalem (v. 25)
to allude to Jeremiah’s prophecy of the “seventy years of captivity” (Jer.
25:1, 11), which began in 605 b.c. (or some start at 586, when the Babylonians destroyed
the temple) and extended to the cleansing of the temple by Judas Maccabeus
(164) or the death of Antiochus IV Epiphanes (164). These solutions give only
an approximate fulfillment for the “seventy weeks” (since 490 years after 605
is 115 b.c., and 490 years after
586 is 96 b.c.). An objection to
this view is that it is hard to see how the events around Antiochus IV could
fulfill the purpose for the “seventy weeks” (such as, “to finish the
transgression,” to make “an end to sin,” “to bring in everlasting
righteousness”).
(2) Scholars
who hold the second view believe the 490 years (7 + 62 + 1, each multiplied by
seven years) to be symbolic periods of time ending in the first century a.d. Support for finding symbolism here
comes from the mention of “seventy” in Dan. 9:2,
and the connection of “seven” to the weekly Sabbath (Lev.
23:3), to the Feast of Weeks (Lev.
23:11–16, “seven weeks”), to the sabbatical year (Lev.
25:3–4, connected to discipline of the people in Lev.
26:34–35; 2 Chron. 36:21), and to the Jubilee year (Lev.
25:8, “seven weeks/Sabbaths of years”). These numbers can therefore
imply God’s perfect appointment of time. One approach for this second view is
simply to say that 70 × 7 symbolizes the ultimate in completeness, and no
further specificity is implied. Another approach is to see three broad periods,
with the first period of seven sevens extending from Cyrus’s decree allowing
the Jews to return and build the temple (538 b.c.)
to about the time of Ezra and Nehemiah in the fifth century (c. 458–433).
Then the 62 weeks extends from about 400 b.c.
to the advent of Christ. The last “seven” goes from the first advent of Christ
to sometime after his death, but before the destruction of Jerusalem in a.d. 70. An argument against this view
is that the enumeration of 7 + 62 + 1 weeks seems to be intended to give a much
more precise chronology rather than just a sequence of three periods of
history. In addition, the purposes for the 70 weeks do not appear to be
fulfilled in a.d. 70 (“to finish
transgression,” “to put an end to sin,” and “to bring in everlasting
righteousness”). Some interpreters who hold a symbolic view have suggested it
refers to periods of time ending with Christ’s second coming, which would
answer this last objection.
(3) The third
view sees the “seventy sevens” as a literal period of 490 years, culminating
around the time of Christ. But what starting date can be used for this? (a) The
starting date for this period of time is not likely to be 538 b.c., when Cyrus gave permission for the
Jews to return to Jerusalem and rebuild the temple (2
Chron. 36:23; Ezra 1:2–4), for that was not a decree to build
the city, and 490 years from 538 yields 48 b.c.,
a date of no great significance. (b) One reasonable possibility is the decree
of Artaxerxes in Ezra 7:12–26, which occurred in 458 b.c. (see note on Ezra 7:6–7). Though this decree still has
much to do with provisions for the temple, it makes provision for “magistrates
and judges” (Ezra 7:25) and thus assumes rebuilding of a city
would take place. And 490 years after 458 b.c.
is exactly a.d. 33, the most
likely date of the crucifixion of Christ. (See article on The Date of Jesus’ Crucifixion.) (458 + 33 = 491,
but one year must be subtracted since there was no year 0, so from 458 b.c. to a.d.
33 is exactly 490 years, or “seventy sevens.”) This calculation also fits Dan.
9:24, for Christ’s death accomplished the things mentioned there as
what would be done in the 70 weeks: “to finish the transgression, to put an end
to sin, and to atone for iniquity, to bring in everlasting righteousness.”
Possibly a better understanding of this interpretation is that the 7 + 62 = 69
weeks in v. 25 brings us to a.d.
26, and some NT scholars think that Jesus began his ministry in a.d. 26 and died in 30. But v. 26
simply says, “After the sixty-two
weeks, an anointed one shall be cut off and shall have nothing,” and in this
interpretation Jesus’ death did occur shortly after the 62 weeks. (This
understanding of the verse allows for Jesus’ death in either a.d. 30 or 33.) (c) A third possibility
for the start of the 490 years is 445 b.c.,
when Artaxerxes gave letters to Nehemiah authorizing him to rebuild the wall
and to build a home in Jerusalem (Neh.
2:5–8; cf. Neh. 2:1 for the date, 13 years after Ezra
7:7). But 490 years after 445 b.c.
gives a.d. 46, a date well beyond
the crucifixion of Christ. An alternative to this view is to see Christ’s death
occurring in the sixty-ninth week, which would be a.d. 39, but that is still too late. However, some
interpreters argue that a “year” in this prophecy should be calculated at 12
months × 30 days = 360 days (cf. Dan.
12:7, 11; Rev.
11:2; 12:6). On that basis, 69 “weeks” of such years
equals 483 years of 360 days, and that comes out to a.d. 32 or 33, depending on whether Artaxerxes’ letter in Neh.
2:5–8 is dated 445 or 444 b.c.
It is difficult to decide among these alternatives.
An additional
question is whether Daniel’s prophecy allows for a gap between the sixty-ninth
and seventieth weeks. Dispensational interpreters understand Dan.
9:26 to allow for the entire church age, and v. 27
to describe the seventieth week, which includes the seven-year great
tribulation and the appearance of the Antichrist. Dispensationalists argue that
Daniel’s vision appears to be dealing primarily with the events regarding the
nation of Israel, not the Gentiles. Other interpreters have thought that no
such gap is implied by Daniel’s words.
There are many
difficulties in deciding between these interpretations, which also involve
questions of the proper approach to interpreting biblical prophecy. In all of
this it is crucial not to miss Daniel’s message for his audience, namely, that
God has allotted the amount of time for these events, and therefore his people
should trust and endure.
9:24 Gabriel’s message was that
Daniel’s requests for a transformation in the state of his people and city would be answered. The very year of Daniel’s
request (cf. v. 1 with 2
Chron. 36:23; Ezra 1:2–4) would be the initial end of the
desolations of Jerusalem, for Cyrus fulfilled this when he allowed God’s people
to return home. But Gabriel surpasses that event and explains when the ultimate
desolations of Jerusalem would be over. The transgression, sin, and iniquity of Israel that had led to
their abandonment by God (Dan. 9:7) would ultimately be atoned for. God
would bring everlasting righteousness,
making his people into a holy nation. Because of the past neglect of the words
of the prophets by his people (v. 6),
the Lord would seal their words as
an ancient document writer might seal a letter. God would stamp the words of
the prophets as authentic expressions of his mind through their fulfillment. To anoint a most holy place might refer
to the sanctuary in Jerusalem and its reconsecration by Judas Maccabeus in 164 b.c., or to the “anointing” of the
heavenly “most holy place” by Christ when he died (cf. Heb.
9:11–14, 23–24); some even take it as the anointing of a
future temple, according to their reading of Ezekiel
40–48. The Lord was committed to bring in the promised new covenant
of Jer. 31:31–33. However, this promised new
covenant would not arrive at the end of the 70 years of the exile. That period
of judgment was a small part of a larger plan of God, which would take seventy weeks (or “sevens,” ESV footnote)
rather than 70 years to work itself out.
9:24 Atonement comes in Christ
(Heb. 7:23–8:6; 10:1–14).
Everlasting righteousness comes both with Christ the perfectly Righteous Savior
(Acts
3:14) and with the righteousness that he gives to his people in
justification (Rom. 3:23–26; 2 Cor.
5:21).
9:25–26 The promised
restoration of God’s people and sanctuary would come in three stages. (See note
on vv. 24–27 for various views of the actual
dates.) The first seven sevens would
run from the issuing of the decree to restore and rebuild Jerusalem to the time
when that rebuilding was complete (perhaps 458–409 b.c., or 445–396). This period of restoration, along with
the subsequent sixty-two sevens
after the city had been rebuilt, would be a time of trouble. The messianic
ruler would make his appearance at the end of these 69 sevens. Even the
appearing of this anointed one, a prince,
would not immediately usher in the peace and righteousness that Jeremiah
anticipated. Instead, the anointed one (Hb. mashiakh,
from which “Messiah” is derived) would himself be cut off (v. 26), leaving him with nothing, surely a reference to the crucifixion of Christ. After the
cutting off of the anointed one, the
people of the prince (Hb. nagid) who is to come would destroy Jerusalem
and its sanctuary. Many commentators understand this “coming prince” as a
reference to the Roman general Titus, whose army destroyed Jerusalem in a.d. 70, or as a reference to a future
antichrist. Other interpreters understand this prince to be the same “anointed
prince” (Hb. mashiakh nagid)
anticipated in v. 25. This person is addressed as “anointed one,”
where the focus is on his priestly work of offering himself as a sacrifice, and
as a “ruler” whose people fail to submit to his rule. The principal cause of
the destruction of the city and temple of Jerusalem in a.d. 70 was the transgression of God’s people in rejecting
the Messiah that God had sent to them (Luke
19:41–44).
The 70 Weeks of Daniel 9
9:27 he shall put an end to sacrifice and offering. On one interpretation, this refers to Christ’s atonement. With the death of Jesus on the cross, the atoning sacrifices of the OT were abolished (Heb. 10:1–9). His death brought those whom God had chosen into the new covenant relationship with the Lord. On another interpretation, if “the prince who is to come” (Dan. 9:26) is not the Messiah but an opponent of God’s people, then “he shall put an end to sacrifice and offering” means he will destroy the temple, and the prediction refers to the destruction of Jerusalem. The final part of v. 27 is extremely difficult to translate. Literally, it reads, “In the middle of that seven, he will put an end to sacrifice and offering, and on account of the extremity [or “wing”] of abominations that cause desolation, until the end that has been decreed, it will be poured out unto desolation.” On the connection of “abominations” and “makes desolate,” see note on 11:31–32. Yet a third interpretation comes from dispensational scholars, who have argued that 9:27 will be fulfilled at the end of the church age, during the great tribulation. The argument in support of this position is as follows: If the first 69 weeks end with the death of Jesus, and if he comes back after the “seventieth week” to punish the one who makes desolate, then there must be a gap or period of time between these weeks (namely, the entire church age). Often this gap is explained as the time when God is dealing with the church and not specifically Israel, and thus it is not part of the “seventy sevens.” In the climactic seventieth week, the ruler (taken to be the “Antichrist”) makes a strong covenant (“treaty or alliance”) with many (i.e., the Jewish people) for three and a half years and then puts “an end to sacrifice and offering” that he had allowed to be offered in a rebuilt temple (cf. Isa. 66:6; Ezekiel 40–44; 47; Rev. 3:12; 11:1–2). The cutting off of the sacrifices will then usher in the second half of the “great tribulation” (by this reading of Rev. 7:14; cf. Matt. 24:21) because it will be an intense time of persecution. The final part of Dan. 9:27 envisages a climactic abomination that causes the devastating final judgment decreed for the Antichrist (the one who makes desolate). Other interpreters do not see such a specific prediction in v. 27.
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