Daniel 9:24 Index
"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."
Research Material

"Seventy weeks..."

  • TIME PROPHECY: Prophetic time periods appear frequently in Daniel -- such as the seventy weeks (Daniel 9:24), a time, times, and an half (Daniel 7:25; Daniel 12:7; Revelation 12:14), the 1290 days (Daniel 12:11) and 1335 days (Daniel 12:12), and the 2300 days (Daniel 8:14) -- and there are paralleling time periods in the Revelation -- the five months, forty and two months (Revelation 11:2; Revelation 13:5), a thousand two hundred and threescore days (Revelation 11:3; Revelation 12:6), three days and an half (Revelation 11:9; Revelation 11:11) -- These are connected, of course, with definite events and activities, and their beginnings or endings are often marked by significant occurrences. These predicted time periods will be referred to as time prophecies, though they are tied inseparably into, and form a part of, the sequence of events depicted in the grand OUTLINE PROPHECIES. They are the inspired measuring lines of prophecy. They constitute the inspired timetable of the centuries. (Froom 32)
  • No agnostic, infidel, or atheist, has ever been able to disprove the prophecy recorded here in Daniel. This prediction will show that Jesus Christ is the Messiah, telling the very year He would begin His ministry and the time of His death. This prophecy has stood the test of time, so study it carefully. We must not forget in our study that Gabriel was explaining the 2,300 days in Daniel. The Jewish people had been in captivity for seventy years and the time had come for their deliverance. Uppermost in Daniel's mind was what was going to happen to them. (KC 111)
  • The time had come for the children of Israel to go back to Jerusalem. God in His mercy granted to them a period of seventy weeks. Using the principle of a day representing one year (Ezekiel 4:6; Numbers 14:34), a period of 490 years was given to the Jewish people.... The angel Gabriel tells Daniel to start counting when the decree is given for the Israelites to go back to Jerusalem (Daniel 9:25).... The command "...to restore and to build Jerusalem..." (Daniel 9:25), must restore both civil and religious government. Two previous decrees by Cyrus (Ezra 1:1-4) and Darius (Ezra 6:1-2) fell short of fulfilling these specifications. These gave the Jewish people the right to go back to Jerusalem, "...to build..." (Daniel 9:25), but not the right to bean independent nation, "...restore..." (Daniel 9:25). The decree of Artaxerxes in the seventh year of his reign, 457 B.C., was the first to completely fulfill the prophecy by giving them the right to have their own government. (KC 111-112)
  • The decree was given by King Artaxerxes in the fall of 457 B.C. (Ezra 7:12, 13). From 457 B.C., it would be 69 weeks, or 483 years, until Messiah the Prince. Remember when you are working with B.C. dates you always subtract as you move down in time. The actual "...going forth..." (Daniel 9:25), of the command was in the autumn of 457 B.C. Subtracting 483 years from 457 B.C., takes you to the autumn of A.D. 27. You must take into account a zero year when you are going from B.C. to A.D. dates. (KC 112)
  • Luke 3 sheds light on the events that happened. Jesus was baptized by John the Baptist at the beginning of His ministry. Luke 3:23 states that Jesus was 30 years of age. Christian historians agree Christ was not born on A.D. 1, but in 4 B.C., due to an error in calculating His age. Also in Luke 3:1 it says, "Now in the fifteenth year of the reign of Tiberius Caesar." According to secular history, the fifteenth year of Tiberius Caesar was A.D. 27, as prophesied when the 69 weeks, or 483 years, came to an end. Jesus began His ministry in A.D. 27, establishing without question that Jesus is the Messiah, the Saviour of mankind. (KC 112-113)
  • Daniel 9:26 leaves out the 7 weeks, or 49 years, which it took to rebuild the walls and city of Jerusalem, and counts from 408 B.C., to the baptism of Christ. Pagan Rome destroyed the city in A.D. 70. The angel told Daniel that 70 weeks, or 490 years, were given to his people. We have looked at 69 weeks, leaving one week to contemplate. The details of this last week are considered in Daniel 9:27... The 70 weeks, or 490 years, ended in A.D. 34, so the last week would be the time from A.D. 27 to A.D. 34, a total of 7 years. In the middle of the week the sacrifices were to come to an end. 3 1/2 years from A.D. 27, takes us to A.D. 31, the very year that the Lamb of God died and brought an end to the sacrificial system. Only Jesus Christ fulfills this prophecy. Both the Old and New Testaments testify to the fact of His Messiahship (Isaiah 7:14; Luke 1:26, 27, 30, 31.) The Son of God died and salvation was secured for all mankind.... Adding 3 1/2 years to A.D. 31 brings us to A.D. 34 and the end of the seventy weeks, or 490 years. The Jewish people had not done what God asked of them, and the gospel went to the Gentiles. The Scripture is clear that the Jewish people were to be a light to the Gentiles, but had failed in their responsibility. (KC 113)
  • Two events took place in Scripture that marked the carrying out of God's plan of taking the gospel to the Gentiles. Acts 9 records the conversion of Saul of Tarsus who said, "And he said unto me, Depart: for I will send thee far hence unto the gentiles." (Acts 22:21). The other event is in Acts 10. Peter was praying when he saw a sheet let down from heaven with unclean animals in it, and a voice said, "...Rise, Peter; kill, and eat..." (Acts 10:13), to which Peter responded by saying, "...Not so, Lord; for I have never eaten any thing that is common or unclean." (Acts 10:14). Later at the home of a Roman soldier named Cornelius, Peter explained what the vision meant. "And he said unto them, 'Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean." (Acts 10:28). The date of these occurrences was A.D. 34, at which time the gospel went to the Gentiles. This completes the last 3 1/2 years of the week of Daniel 9:27. (KC 113-114)
  • We have now considered 490 years of the total 2,300 years given in Daniel 8:14. If we substrate 490 form 2,300 it leaves us 1810 years. Adding 1810 to A.D. 34 brings us to 1844 as the time of the cleansing of the sanctuary. The term "cleansing of the sanctuary" was also know in Scripture as "the Day of Atonement" or "the Day of Judgment." When Jesus returns, each case will have been decided, "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be." (Revelation 22:12). Judgment for the human race is going on in the courts of Heaven now. Each case is being investigated so that when Christ returns He will give life to those who have accepted and followed Him, and death to those whose names are not written in the Lamb's Book of Life. (KC 114)
  • This expression seems to be a rather abrupt introduction, but the angel had come for the specific purpose of causing Daniel to understand the vision. He immediately began to explain. (4BC 851)
  • These are the first words the angel uttered to Daniel in imparting to him that instruction which he came to give. Why did he thus abruptly introduce a period of time? We must again refer to the vision of Daniel 8. We have seen that Daniel, at the close of [the vision] (Daniel 8:27), says that he did not understand the vision. Some parts of that vision were at the time clearly explained. It could not have been these parts which he did not understand. We therefore inquire what it was that Daniel did not understand, or what part of the vision was left unexplained. (US 201)
    • In the vision of Daniel 8 four prominent things are brought to view: the ram (Daniel 8:3), the he-goat (Daniel 8:5), the little horn (Daniel 8:9), and the period of 2300 days (Daniel 8:14). The symbols of the ram, the he-goat, and the little horn were explained, but nothing was said respecting the period of time. This must therefore have been the point that he did not understand. The other parts of the vision were of no avail while the application of this period of 2300 days was left in obscurity. (US 201-202)
    • Says the learned Dr. Hales, in commenting upon the seventy weeks, "This chronological prophecy.... was evidently designed to explain the foregoing vision, especially in its chronological part of the 2300 days." (William Hales, A New Analysis of Chronology, Vol. II, p. 517). (US 202)
    • If this view of the subject is correct, we should naturally expect the angel to begin with the point which had been omitted, namely, the time. This we find to be true in fact. After citing Daniel's attention to the former vision in the most direct and emphatic manner, and assuring him that he had now come forth to give him understanding, he begins with the very point there omitted: "Seventy weeks are determined upon they people and upon thy holy city." (US 202)

"...are determined..."

  • In view of the fact that Daniel 9 is an exposition of the unexplained portion of the vision of Daniel 8, and inasmuch as the unexplained portion had to do with the 2300 days, it is logical to conclude the the 70 seeks, or 490 years, were "determined" from that longer period. Furthermore, in the absence of contrary evidence, it may be assumed that the 70 weeks would be "determined" from the beginning of that period..... (4BC 851)
  • But how does this language show any connection with the 2300 days, or throw any light upon that period? We answer: The language cannot be intelligently referred to anything else. The word here rendered "determine" signifies "cut off," and no other period is given in the vision here referred to from which the seventy weeks could be cut off, except the 2300 days. "Seventy weeks are cut off." Cut off from what? - The 2300 days, most assuredly. (US 202)

"...upon thy people..."

  • The 490 years applied especially to the Jewish nation." (4BC 852)
  • Beginning with Daniel 9:24 the angel explains the period of time, the two thousand three hundred days of Daniel 8:14. There are no preliminaries. Gabriel knows the thoughts of the prophet.... The entire future history of the Jews as a nation is contained in this one verse. No other history ever crowed so much into so few words. Here is given the exact date for the beginning of the work of Christ; the time allotted Israel as a nation for repentance, the time when type would meet antitype in all sacrificial offerings; the period when probation would end or the Hebrew race, and everlasting righteousness would be preached to the world at large (Acts 13:46; I Peter 4:17). (Mark 1:15). In this interview with Gabriel only that part of the two thousand three hundred days which applied to the Hebrew nation was mentioned. To Daniel had already been revealed the history of the nations of the world; the two thousand three hundred days has to do more especially with God's people, independently of national governments (Isaiah 45:19). (SNH 141-142)
  • Seventy weeks, then, or 490 days of the 2300, were allotted to Jerusalem and the Jews. The events which were to consummated within that period are briefly stated. (US 203)
    • As we enter upon the study of the seventy weeks, or 490 days, it will be well to remain ourselves of the fact that in Scripture [a day in] prophecy represents a year. (Daniel 7:25).
    • The year-day principle numbers among its supports such names as Augustine, Tichonius, Primasius, Andreas, the Venerable Bebe, Ambrosius, Ansbertus, Berengaud, and Bruno Astensis, besides the leading modern expositors. But what is more con conclusive than all else is the fact that the prophecies have actually been fulfilled on this principle - a demonstration of its correctness from which there is no appeal. This will be found in the prophecy of the seventy weeks throughout, and all the prophetic periods of Daniel 7 and Daniel 12, and Revelation 9, Revelation 12, and Revelation 13. (US 204-205)
    • Thus the events of the seventy weeks, calculated in this rational way, furnish a key to the whole vision. (US 205)

"...to finish the transgression..."

  • ...the passage... refers to the fact that within [the 490 years] the [Jewish nation] wold fill [its] cup of iniquity. God had suffered long with the Israelites. He had given them many opportunities, but they continually [rejected] Him. (4BC 852)
  • The transgression was to be finished, that is, the Jewish people were to fill up the cup of their iniquity, which they did in the rejection and crucifixion of Christ. (US 203)

"...to make an end of sins..."

  • When Christ on Calvary became the antitype of the sacrificial offerings of the sanctuary, it was no longer necessary for the sinner to bring his sin offering(John 1:29). (4BC 852)
  • An end of sins, or sin offerings, was to be made. This took place when the great offering was made on Calvary. (US 203)

"...to make reconciliation..."

  • Or "to make atonement" (Exodus 30:10; Leviticus 4:20). By Christ's vicarious sacrifice on Calvary Christ provided reconciliation for all who accept His sacrifice.(4BC 852)
  • Reconciliation for iniquity was to be provided. This was accomplished by the sacrificial death of the Son of God. (US 203)

"...to bring in everlasting righteousness..."

  • Christ did not come to earth simply to provide for the blotting out of son. He came so that it might be possible to impute and to impart His righteousness to the penitent sinner. When men accept Him, He bestows on them the robe of His righteousness, and they stand in God's presence as though they had never sinned (SC 62). God loves repentant, believing souls as He loves His only Son, and for Christ's sake accepts them into His family. By His life, death, and resurrection, Christ has made everlasting righteousness available to every child of Adam who, in simple faith, is willing to accept it. (4BC 852)
  • Everlasting righteousness was to be brought in, the righteousness which our Lord manifested in His sinless life. (US 203)

"...to seal up the vision and prophecy..."

  • or "confirming" or "ratifying." The fulfillment of the [first part of the foretelling], the coming of the Messiah at the specified time... gives assurance that the other features of the [foretelling], notably the [rest of the] 2300 prophetic days, will be as precisely fulfilled. (4BC 852)
  • The vision and the prophecy were to be sealed, or made sure. (US 203)
    • By the events which were to occur in the seventy weeks, the prophecy is tested. By this the application of the whole vision is determined. If the events of this period are accurately fulfilled, the prophecy is of God, and will all be accomplished. If these seventy weeks are fulfilled as weeks of years, then the 2300 days, of which these are a part, are so many years. (US 204)

"...and to anoint the most Holy." (Exodus 40:9)

  • In view of the fact that the Hebrew phrase cannot... be shown to refer definitely to a person, and in view of the fact that the heavenly sanctuary is under discussion in the larger aspects of the vision of Daniel 8:14, it is reasonable to conclude that Daniel is here speaking of the anointing of the heavenly sanctuary prior to the time of Christ's inauguration as high priest. (4BC 852)
  • According to the prophecy the "most holy" was to be anointed. The Hebrew phrase "qodesh qadashim" here translated "most holy,"is a term used freely through the Levitical books to characterize things and places, but is nowhere applied to persons, unless by exception in this verse. While it is used in the Old Testament and its Greek equivalent in the New, to distinguish the most holy place in the tabernacle, it is by no means confined to this use. It is employed also to characterize many articles connected with the holy service of the sanctuary, such as the brazen altar, the table, the candlestick, the incense, the unleavened bread, the sin offering, the trespass offering, every devoted thing, and the like, but never to persons connected with that service. (Exodus 29:37; Exodus 30:10; Exodus 30:29; Exodus 30:36; Leviticus 6:17; Leviticus 6:29; Leviticus 7:1; Leviticus 27:28). (US 205)
    • On the other hand, in the case of anointing for service, the term is applied to the tabernacle itself, as well as to all its vessels. (Exodus 30:26-29). In Daniel 9:24, a case of anointing is specified in the prophecy. Consistent with the uses of "most holy" pointed out above, there is every reason to believe that in this verse the anointing of the heavenly tabernacle is predicted. The tabernacle was anointed for the typical service; and true to pattern, it is most appropriate that the heavenly tabernacle should be anointed for the antitypical, or real, service as our High Priest enters upon His gracious work of ministering in behalf of sinners. (US 205)
  • In the examination of the sanctuary in comments on Daniel 8:14, we saw that a time came when the earthly sanctuary gave place to the heavenly, and the priestly ministration was transferred from the one to the other. Before the ministration in the earthly sanctuary began, the tabernacle and all the holy vessels were to be anointed. (Exodus 40:9; Exodus 40:10). The last event of the seventy weeks here brought to view, therefore, is the anointing of the heavenly tabernacle for the opening of the ministration there. (US 205-206)