A Closer Look at Daniel’s 70 Week
Unveiling the Prophecy: The Historical Context of Daniel’s 70 Weeks
Imagine being Daniel—living in exile, your homeland destroyed, the sacred Temple in ruins. You’ve spent decades in a foreign land, serving under pagan kings, yet your heart aches for Jerusalem, for the promises Yah made to His people. The once-vibrant worship of Yah has been silenced, and your people are scattered, lost, and oppressed.
Now,
the ancient words of Jeremiah echo in your mind:
“This whole land shall become a ruin and a waste, and these nations shall
serve the king of Babylon seventy years. Then, after seventy years are
completed, I will punish the king of Babylon and restore you to your land” (Jeremiah
25:11-12).
The seventy years of exile are nearing their end. You fall to your knees, fasting, praying with urgency, confessing the sins of your people. You plead with Yah: “How much longer? Will You restore us? Will Jerusalem rise again?”
And then, in the middle of your fervent prayer, a heavenly figure appears—a messenger of Yah with a revelation far greater than you could imagine. This is not just about returning to the land. This is about Yah’s ultimate plan for redemption—a vision that spans centuries and culminates in the coming of the Messiah.
The
Weight of Exile
Daniel’s Hope and Prayer
“O Yah, hear; O Yah, forgive; O Yah, pay attention and act. Delay not, for your
own sake, O my God” (Daniel 9:19).
An Unexpected Answer
1. To finish transgression: Addressing Israel’s rebellion and the sins of humanity.
2. To
put an end to sin: Defeating the power of sin through the Messiah.
3. To
atone for iniquity: A reference to the Messiah’s sacrificial death.
4. To
bring in everlasting righteousness: Establishing Yah’s eternal kingdom.
5. To
seal both vision and prophecy: Fulfillment of all Yah’s promises.
6. To
anoint the Most Holy Place: A consecration of the heavenly Temple or the reign
of the Messiah.
This
timeline of 70 weeks would be divided into three segments:
1. Seven
weeks (49 years): The rebuilding of Jerusalem.
2. Sixty-two
weeks (434 years): A period leading to the coming of the Messiah.
3. One week (7 years): A final period marked by the cutting off of the Messiah and the confirmation of a covenant.
This prophetic framework would not only address the immediate concerns of Daniel’s people but also reveal Yah’s grand plan for redemption.
Where
Do We Go From Here?
As Gabriel’s words unfolded, it became clear that this prophecy was far more than a timeline—it was a revelation of Yah’s faithfulness and sovereignty. The 70 weeks would encompass pivotal moments in history, leading to the arrival of the Messiah and the ultimate triumph of God’s kingdom.
Next we will explore the specifics of this timeline, breaking down each segment of the 70 weeks and uncovering how they align with historical events and Yah’s promises of redemption.
Breaking Down the 70 Weeks of Daniel
Picture Daniel, heart racing, as Gabriel’s words unfold. The angel’s voice carries not just the weight of the current exile but a timeline that stretches centuries into the future. Gabriel reveals Yah’s plan, one that would begin with the restoration of Jerusalem but culminate in the arrival of the Messiah and the ultimate redemption of Yah’s people. This wasn’t merely an answer to Daniel’s prayer—it was the unveiling of a divine blueprint for history.
The Three Segments of the 70 Weeks
Gabriel divides the 70 weeks, or 490 years, into three distinct periods, each marked by key events in Yah’s redemptive plan. Like chapters in a story, these segments move history forward, revealing Yah’s sovereignty and His faithfulness to fulfill His promises.
The First Segment: Seven Weeks (49 Years)
Gabriel begins with the decree to restore and rebuild Jerusalem. This first segment of seven weeks, or 49 years, marks the initial steps of restoration after the Babylonian exile. Imagine the scene: the walls of Jerusalem lie in ruins, its gates burned, and its people scattered. But then comes the decree—a command from a pagan king to rebuild Yah’s holy city.
This decree is widely believed to refer to the edicts of Persian rulers, such as Cyrus the Great (Ezra 1:1-4) or Artaxerxes (Nehemiah 2:1-8). Under their reign, exiles returned, and the rebuilding began. Yet, this was no easy task. Nehemiah describes the challenges vividly—opposition from surrounding nations, internal conflicts, and the sheer exhaustion of rebuilding a city under constant threat.
“Those who carried burdens were loaded in such a way that each labored on the work with one hand and held his weapon with the other” (Nehemiah 4:17).
But through perseverance and Yah’s provision, the walls were completed in 52 days, a testimony to His faithfulness. Over the next decades, the city was restored, and temple worship resumed. This segment reminds us that even in the face of adversity, Yah’s purposes cannot be thwarted.
The Second Segment: Sixty-Two Weeks (434 Years)
The prophecy then moves into its longest segment—62 weeks, or 434 years. During this period, Jerusalem was restored, but the people longed for the arrival of the promised Messiah. These centuries were marked by both trials and hope as Israel awaited Yah’s deliverance.
Imagine the struggles of a nation under foreign rule. First came the Persians, under whom the people enjoyed relative peace. Then the Greeks under Alexander the Great swept across the known world, bringing cultural changes and new challenges. After Alexander’s death, his empire fractured, and Israel found itself caught between the Seleucids and Ptolemies.
One of the darkest moments came under Antiochus IV Epiphanes, a Seleucid ruler who desecrated the Temple by sacrificing a pig on the altar and erecting an idol of Zeus. This abomination sparked the Maccabean revolt, a fierce struggle for independence that restored the Temple but left Israel longing for lasting peace.
As time marched on, the Romans took control, occupying Jerusalem and deepening the people’s yearning for a savior. The prophetic silence of these centuries was deafening. The last prophet, Malachi, had spoken of the coming messenger and the day of God’s judgment (Malachi 3:1), but for over 400 years, no prophet arose. Still, the faithful clung to God’s promises, believing the Messiah would come.
Gabriel’s prophecy pointed to this moment: the arrival of “Messiah the Prince” at the end of the 62 weeks. This was no coincidence. God’s timing is always perfect. The events of history—wars, empires rising and falling—were all orchestrated to prepare the way for the Messiah.
The Third Segment: One Week (7 Years)
The final week of the prophecy is the most dramatic and significant. Gabriel revealed that during this week, the Messiah would be “cut off,” not for His own sins but for the sake of others.
“After the sixty-two weeks, an anointed one shall be cut off and shall have nothing” (Daniel 9:26).
This cutting off refers to the crucifixion of Yahusha, the ultimate sacrifice for sin. Yeshua’s death brought an end to the old covenant system of animal sacrifices, fulfilling what the Torah had foreshadowed. His sacrifice was the culmination of God’s plan for atonement, opening the way for humanity to be reconciled to Yah.
But Gabriel’s prophecy also speaks of a covenant being confirmed during this week. Some interpret this as Yeshua’s ministry, which confirmed God’s promises to Israel and the nations. Others see it as a future event tied to the end times. What is clear is that this final week marks a turning point in God’s redemptive plan.
The
prophecy also describes desolation:
“The people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war” (Daniel 9:26).
In 70 CE, this was fulfilled when the Romans, led by Titus, destroyed Jerusalem and the Second Temple. The devastation was so complete that it seemed as though Gabriel’s words had come to life.
A Tapestry of Redemption
As Gabriel unfolded this timeline, Daniel must have been overwhelmed. The prophecy stretched far beyond his immediate concerns, revealing a tapestry of God’s sovereignty and grace. Each segment—the rebuilding of Jerusalem, the arrival of the Messiah, and the final week of fulfillment—was a thread in God’s grand design to redeem His people.
Next, we will dive deeper into the significance of each event in the 70 weeks, exploring how the Messiah’s role and God’s covenant faithfulness are at the heart of this extraordinary prophecy.
Daniel 9:24 – The Six Purposes of the 70 Weeks
The
angel Gabriel’s words rang out with clarity and power, a declaration that
encompassed God’s ultimate purposes for His people and His holy city:
“Seventy weeks are decreed for your people and your holy city, to finish the transgression, to put an end to sin, to atone for iniquity, to bring in everlasting righteousness, to seal up both vision and prophet, and to anoint the Most Holy” (Daniel 9:24).
For Daniel, the exile was a time of reflection on Israel’s rebellion and the consequences of their unfaithfulness. But Gabriel’s revelation wasn’t just about the end of captivity; it was about the redemption of all creation. The six purposes outlined in Daniel 9:24 reveal God’s plan to resolve the deepest issues of humanity—sin, separation from God, and the longing for eternal righteousness.
As we unpack these six purposes, we see that they are all fulfilled in the person and work of Messiah Yahusha.
1. To Finish the Transgression
From the beginning, humanity’s story has been marred by rebellion. Israel’s exile was a direct consequence of their transgressions, but the problem ran deeper than national disobedience—it was a universal issue of sin against God. Gabriel declared that the 70 weeks would bring a decisive end to this rebellion.
Yahusha fulfilled this purpose through His atoning death. On the cross, He bore the weight of humanity’s transgressions, taking upon Himself the punishment we deserved. As the writer of Hebrews explains:
“But when Messiah had offered for all time a single sacrifice for sins, He sat down at the right hand of God” (Hebrews 10:12).
Through Yeshua’s sacrifice, the power of transgression was broken, offering reconciliation to all who turn to Him in faith.
2. To Put an End to Sin
Imagine the sacrificial system of the Temple: day after day, animals were brought to the altar, their blood spilled as a temporary covering for sin. Yet, no amount of sacrifices could fully cleanse humanity’s guilt. The system pointed to a deeper need—a permanent solution.
Yahusha provided that solution. His death didn’t just cover sin; it eradicated its power for those who believe. John describes Him as the ultimate atonement:
“He is the propitiation for our sins, and not for ours only but also for the sins of the whole world” (1 John 2:2).
Through Yahusha, the need for repeated sacrifices ended. His once-for-all offering was sufficient to deal with sin for all time.
3. To Atone for Iniquity
The word “atonement” carries the idea of covering, reconciling, and cleansing. Israel’s iniquity—its deep-seated guilt—had led to exile, but God’s plan went far beyond restoring them to the land. Yeshua’s mission was to restore humanity to God.
In the prophetic words of Isaiah, we see Yahusha as the suffering servant who bore the iniquities of all:
“He was pierced for our transgressions; He was crushed for our iniquities; upon Him was the chastisement that brought us peace, and with His wounds we are healed” (Isaiah 53:5).
Peter echoes this truth, emphasizing the personal nature of Yeshua’s sacrifice:
“He Himself bore our sins in His body on the tree, that we might die to sin and live to righteousness” (1 Peter 2:24).
Through His death and resurrection, Yahusha provided the ultimate atonement, making peace between God and humanity.
4. To Bring in Everlasting Righteousness
Gabriel’s words pointed to a day when righteousness would no longer be a fleeting ideal but an eternal reality. Yahusha’s work didn’t just address sin; it established a foundation for everlasting righteousness.
Through faith in Yahusha, believers are clothed in His righteousness. This isn’t a righteousness earned through works but a gift of grace:
“For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Yahusha Messiah” (Romans 5:17).
Paul further explains that Yahusha’s righteousness is imputed to us, reconciling us to God:
“For our sake, He made Him to be sin who knew no sin, so that in Him we might become the righteousness of God” (2 Corinthians 5:21).
This everlasting righteousness will reach its fullness when God’s kingdom is fully established, but its foundation was laid in Yahusha’s first coming.
5. To Seal Up Vision and Prophet
Throughout the ages, God spoke to His people through visions and prophets, revealing His plans and calling them back to Him. Gabriel’s message indicated that the 70 weeks would bring these revelations to their fulfillment.
Yahusha fulfilled countless Messianic prophecies, confirming God’s Word and demonstrating the reliability of His promises. As He said to His disciples after His resurrection:
“These are My words that I spoke to you while I was still with you, that everything written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44).
Yahusha also affirmed that He came not to abolish the Torah and the prophets but to fulfill them:
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17).
By fulfilling these prophecies, Yahusha sealed God’s revelation, confirming its truth and completing its purpose.
6. To Anoint the Most Holy
The phrase “to anoint the Most Holy” can be interpreted in several ways. Some see it as a reference to the consecration of Yahusha as the Messiah, while others connect it to the spiritual Temple God is building through His people.
Paul describes believers as a spiritual Temple, indwelt by the Holy Spirit:
“In Him, you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:22).
Through Yahusha’s work, the Holy Spirit was poured out on His people, sanctifying them and making them a holy dwelling for God’s presence. This anointing marks the fulfillment of God’s plan to dwell with His people, both now and in the age to come.
The Journey Continues
Gabriel’s six purposes for the 70 weeks weave a tapestry of redemption that centers on Messiah Yahusha. Every aspect of this prophecy—from atoning for iniquity to bringing in everlasting righteousness—reveals God’s unwavering commitment to His people and His plan.
But
the story doesn’t end here. In the next part, we will explore how the divisions
of the 70 weeks align with God’s covenant promises and what they reveal about
His timing and faithfulness.
Daniel 9:25 – The Timeline to Messiah
Imagine Daniel, on his knees, fervently seeking God’s mercy and the restoration of Jerusalem. As he prays, the angel Gabriel appears with a message so profound it would stretch across centuries: God would not only restore the holy city but would also send His anointed one, the Messiah. Gabriel reveals this timeline with precise details:
“Know therefore and understand that from the going out of the word to restore and build Jerusalem to the coming of an anointed one, a prince, there shall be seven weeks. Then for sixty-two weeks it shall be built again with squares and moat, but in a troubled time.” (Daniel 9:25).
This prophecy, divided into seven weeks and sixty-two weeks (69 weeks total, or 483 years), provides an extraordinary timeline leading to the Messiah. But to understand its fulfillment, we must identify the starting point and carefully follow the math.
The Starting Point: The Decree to Restore Jerusalem
Gabriel’s prophecy begins with “the going out of the word to restore and build Jerusalem.” Historically, several decrees were issued, but the one that aligns most closely with the prophecy is the decree of Artaxerxes I in 457 BC. Recorded in Ezra 7:12-26, this decree authorized Ezra to restore the governance and laws of Jerusalem based on the Torah, ensuring the city’s function as God’s holy city.
Why
457 BC?
• Unlike earlier decrees (from Cyrus or
Darius) that focused solely on the Temple, Artaxerxes’ decree addressed the
broader restoration of Jerusalem, including its governance and society.
• Starting from 457 BC and
adding the 483 years (69 weeks) leads us to 27 AD, precisely aligning with
Yahusha’s appearance as the Messiah.
Seven Weeks (49 Years): Rebuilding Jerusalem
The first segment of the prophecy, seven weeks (49 years), focuses on the rebuilding of Jerusalem. This was no small feat. Under Ezra and Nehemiah’s leadership, the city’s walls, gates, and infrastructure were restored amidst constant opposition:
“The wall was finished on the twenty-fifth day of the month Elul, in fifty-two days… And when all our enemies heard of it, all the nations around us were afraid” (Nehemiah 6:15-16).
Despite
intense resistance, the work was completed by 408 BC, marking the end of
this first segment. Jerusalem was once again a functioning city, with its
people reestablished in the land.
Sixty-Two Weeks (434 Years): The Waiting for Messiah
After the rebuilding, the prophecy continues with sixty-two weeks (434 years), spanning from 408 BC to 27 AD. This period was marked by centuries of anticipation as God’s people awaited the promised Messiah.
The
Math to Messiah’s Ministry
Start Point: The city was fully restored by 408 BC, Adding 434 Years: 408 BC + 434 years = 27 AD.
Yeshua’s Ministry Begins in 27 AD
The prophecy states that after 69 weeks (483 years), the “anointed one” would appear. This aligns perfectly with 27 AD, the year Yahusha began His public ministry.
Yeshua
was Born in 3 BC, “About 30 Years Old” in 27 AD
• Yahusha’s Birth: Historical
evidence and astronomical evidence that suggests Yahusha was born in 3 BC,
during the reign of Herod the Great.
• Age at Ministry Start: Luke 3:23
states Yahusha was “about 30 years old” when He began His ministry.
Since Yahusha was born in 3 BC, by 27 AD, He would have been 29 years and several months old, aligning perfectly with Luke’s description.
A Fulfillment of Prophetic Precision
Gabriel’s prophecy doesn’t just provide a vague prediction—it offers exact timing, fulfilled in Yahusha’s ministry:
• 457 BC: Artaxerxes’ decree initiates the timeline.
• 408
BC: Seven weeks (49 years) end with the rebuilding of Jerusalem.
• 27 AD: Sixty-two weeks (434 years) conclude with Yahusha’s appearance as Messiah.
Yahusha began His ministry in 27 AD, publicly proclaiming the kingdom of God and fulfilling Isaiah’s prophecy as the anointed one (Isaiah 61:1-2).
Why This Matters
This timeline reveals God’s sovereignty over history and His faithfulness to His promises. For centuries, the Jewish people waited for their Messiah, and Gabriel’s prophecy gave them hope, pointing directly to the year Yahusha would step into His role as the anointed one.
Next, we’ll explore the pivotal verse, Daniel 9:26, which foretells the Messiah’s sacrificial death and the tragic destruction of Jerusalem.
Daniel 9:26 – The Anointed One Cut Off
Gabriel’s prophetic words to Daniel, centuries before Yeshua’s time, revealed not only the Messiah’s arrival but also His rejection and sacrificial death. This pivotal verse declares:
“And after the sixty-two weeks, an anointed one shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolation's are decreed.” (Daniel 9:26)
The prophecy, focused entirely on Messiah Yahusha, provides a detailed timeline of His ministry, death, and the aftermath. The precise mathematical progression underscores God’s sovereign hand over history and His ultimate plan for redemption.
The Ministry of Yahusha: Mathematical Progression
The 70 weeks prophecy first brings us to 27 AD, the year Yahusha began His ministry at “about 30 years old” (Luke 3:23). Gabriel’s timeline is so precise that even the duration of Yahusha’s ministry, leading to His crucifixion in 31 AD, unfolds exactly as foretold.
Here’s the progression:
1. 27 AD: Ministry Begins
Yahusha likely began His public ministry in the fall of 27 AD, coinciding with the Fall Holy Days.
At His baptism (Matthew 3:16-17), Yahusha was anointed by the Holy Spirit, publicly identifying Him as the Messiah.
2. 28 AD: First Passover
Yahusha attended His first Passover after beginning His ministry.
John 2:13-16 describes this Passover, during which Yahusha cleansed the Temple, driving out money changers and declaring, Do not make the House of My Father a house of merchandise!'”
3. 29 AD: Second Passover
The second Passover of Yeshua’s ministry is mentioned in John 5:1.
During this period, Yahusha performed significant miracles and challenged the religious leaders.
4. 30 AD: Third Passover
John 6:4 records the third Passover during Yahusha’s ministry. This year is marked by the feeding of the 5,000 and Yahusha’s discourse on being the Bread of Life, foreshadowing His ultimate sacrifice.
Jewish traditions report significant supernatural events in 30 AD, such as the Temple doors opening on their own (Yoma 39b) and the scarlet ribbon ceasing to turn white (Yoma 39a), further indicating the imminent end of the sacrificial system.
5. 31 AD: Fourth and Final Passover – Crucifixion
Yahusha’s ministry culminated in His crucifixion during the Passover of 31 AD (John 13:1-3).
This was the ultimate fulfillment of Daniel 9:26: the “anointed one” was “cut off” not for His own sins but for humanity’s redemption.
The Fulfillment of "Cut Off"
The prophecy states the Messiah would be “cut off and have nothing.” Yahusha’s crucifixion in 31 AD fulfills this with extraordinary precision:
1. "Cut Off": Yahusha’s Death
The term “cut off” implies a violent and unjust death. Isaiah foretold this, saying:
“He was cut off out of the land of the living, stricken for the transgression of my people” (Isaiah 53:8).
Yahusha’s death was the culmination of His mission, offering Himself as the atonement for sin.
2. "Shall Have Nothing": Rejection and Abandonment
Abandoned by His disciples (Mark 14:50), mocked by the crowds (Matthew 27:39), and forsaken by God (Matthew 27:46), Yahusha bore the full weight of humanity’s sin alone.
Though He was the King and Messiah, He died with nothing, fulfilling this part of the prophecy.
The Destruction of Jerusalem
The prophecy transitions to the aftermath of Yahusha’s rejection:
“And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed.”
Fulfillment in 70 AD
In 70 AD, the Romans, under General Titus, destroyed Jerusalem and the Temple. The siege was catastrophic, with over a million lives lost, the Temple burned to the ground, and the Jewish people scattered.
Jewish
Factions’ Role:
Internal divisions and rebellion among Jewish factions hastened the city’s fall, further fulfilling the prophecy’s reference to the “people of the prince.”
"Its End Shall Come with a Flood"
The
word “flood” symbolizes overwhelming destruction. The events of 70 AD marked
the end of the Second Temple period, fulfilling Yeshua’s warning in
Luke
19:43-44:
“Your enemies will build an embankment against you and encircle you... They will not leave one stone on another, because you did not recognize the time of God’s coming to you.”
The Temple Signs of 30 AD
Supernatural signs reported in Jewish tradition further underscore God’s redemptive plan and the transition from the old covenant to the new:
1.
The Temple Doors Opening on Their Own (Yoma 39b):
Around 30 AD, the Temple doors began opening spontaneously, interpreted as a sign that God’s presence was departing from the Temple.
2.
The Scarlet Ribbon Failing to Turn White (Yoma 39a):
Also in 30 AD, the scarlet ribbon on Yom Kippur, symbolizing God’s acceptance of atonement, ceased turning white. This indicated the end of God’s favor toward the sacrificial system.
Connection to Yahusha
These events coincided with Yahusha’s ministry and likely foreshadowed His ultimate sacrifice in 31 AD, signaling that atonement would now come through Him (Hebrews 10:10-14).
The Math Leads to 31 AD
To recap the timeline of Daniel’s prophecy, combined with Yahusha’s ministry progression, leads to His crucifixion in 31 AD:
457 BC: The decree to restore Jerusalem.
27 AD: Yahusha begins His ministry, fulfilling the 69 weeks (483 years).
31 AD: Yahusha is “cut off” during Passover, fulfilling Daniel 9:26.
Every
aspect of the prophecy focuses on Yahusha as the centerpiece of God’s
redemptive plan. The supernatural signs, Yahusha’s sacrificial death, and the
subsequent destruction of Jerusalem all confirm the accuracy of Daniel’s
prophecy.
Daniel 9:27 – Confirming the Covenant
As Gabriel’s prophecy reaches its final verse, it remains centered on God’s redemptive plan through the Messiah. This verse has often been misunderstood, with some inserting an anti-Messiah into the narrative. However, the text continues to focus on the Messiah, Yahusha, and His fulfillment of God’s covenant promises:
“And he shall confirm a covenant with many for one week; but in the middle of the week he shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, even until the consummation, which is determined, is poured out on the desolate.”
This verse, far from introducing a new character, emphasizes Yahusha’s role in confirming God’s covenant and His ultimate sacrifice, which rendered the Temple sacrifices obsolete.
The Covenant Confirmed
The first part of the verse declares, “He shall confirm a covenant with many for one week.” The “he” here is not an anti-Messiah but the Messiah Himself, Yahusha, continuing the focus of the entire prophecy.
Yahusha’s Ministry as Covenant Confirmation
Yahusha’s ministry was the ultimate confirmation of God’s covenant, fulfilling the promises made in Jeremiah 31:31-34:
“Behold, the days are coming, declares God, when I will make a new covenant with the house of Israel and the house of Judah... I will forgive their iniquity, and I will remember their sin no more.”
Yeshua explicitly stated that His sacrificial death established this covenant:
“For this is My blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28).
During His ministry, Yeshua brought God’s covenant to the forefront, teaching repentance, healing the broken, and proclaiming the kingdom of God. His life and death fulfilled the Law and the Prophets, confirming God’s promises to Israel and extending them to all nations.
Middle of the Week: Ending Sacrifices
The prophecy continues, “But in the middle of the week he shall bring an end to sacrifice and offering.” This part of the verse directly ties to Yahusha’s crucifixion, which occurred after 3.5 years of ministry.
The Timing
The “week” refers to the final seven years of the 70 weeks prophecy. Yahusha’s ministry began in 27 AD, fulfilling the prophecy’s timeline, and His crucifixion occurred in 31 AD, in the middle of the week. This perfectly aligns with the 3.5 years of His ministry.
The Sacrificial System Ended
Yahusha’s death on the cross ended the need for Temple sacrifices. His sacrifice was once for all, rendering the old system obsolete:
“We have been sanctified through the offering of the body of Messiah Yahusha once for all” (Hebrews 10:10).
“He offered one sacrifice for sins for all time” (Hebrews 10:12).
The moment Yahusha died, the veil of the Temple was torn in two (Matthew 27:51), signifying the end of the sacrificial system. God’s presence was no longer confined to the Temple, and the need for continual offerings ceased.
The Wing of Abominations
The latter part of the verse—“And on the wing of abominations shall be one who makes desolate”—has often been misinterpreted to introduce an anti-Messiah figure. However, this continues to describe the consequences of rejecting God’s covenant, which culminated in the destruction of Jerusalem and the Temple in 70 AD.
The True Meaning
The “abominations” refer to the desecration of God’s holy place by the rebellious Jewish factions and ultimately by the Roman forces. The “one who makes desolate” is not an anti-Messiah but a fulfillment of God’s judgment, carried out by the Romans in response to the rebellion.
Yahusha Himself foretold this destruction:
“When you see Jerusalem surrounded by armies, then know that its desolation has come near” (Luke 21:20).
The destruction of the Temple and Jerusalem in 70 AD was the final desolation, leaving the city in ruins and the people scattered.
Why
This Is Not About an Anti-Messiah
Some interpret this verse as introducing an anti-Messiah who will confirm a covenant and then break it. However, such a figure is not mentioned in this text. The focus remains entirely on Messiah Yahusha and His redemptive work. Here’s why:
1. The Context Is Messiah-Centered:
From Daniel 9:25, the prophecy focuses on the arrival, ministry, and sacrifice of the Messiah. There is no narrative shift to another character.
2. He Confirms the Covenant:
Yahusha, not an anti-Messiah, confirmed God’s covenant. This aligns with the new covenant promised in Jeremiah 31.
3. He Ends Sacrifices in the Middle of the Week:
The ending of sacrifices is directly tied to Yahusha’s crucifixion, not to a future breaking of a covenant.
4. The "One Who Makes Desolate" Refers to Judgment:
The desolation of Jerusalem in 70 AD fulfilled Yahusha’s warning in Luke 21:20 and is consistent with the judgment theme of Daniel 9.
The Messiah’s Role in Redemption
The prophecy of Daniel 9:27 concludes the 70 weeks by highlighting Messiah Yahusha’s confirmation of God’s covenant and His atoning sacrifice. Far from introducing an anti-Messiah, this verse reinforces God’s plan to bring salvation through the Messiah, ending the old sacrificial system and establishing a new covenant.
Next,
we’ll reflect on the broader implications of the 70 weeks prophecy and how it
reveals God’s faithfulness and sovereignty throughout history.
Daniel 9: Addressing Misinterpretations and Closing the Story
The prophecy of Daniel 9 is one of the most remarkable and precise foretelling of God’s redemptive plan through Messiah Yahusha. However, over time, misinterpretations have clouded its meaning, introducing ideas that shift the focus away from the Messiah to a future anti-Messiah figure. As we conclude, it’s important to address these misconceptions, reaffirm the prophecy’s true intent, and explore where Scripture does discuss the anti-Messiah.
The Seven-Year Tribulation Theory
One of the most widespread misinterpretations of Daniel 9:27 is the idea of a future seven-year tribulation involving an anti-Messiah who makes and breaks a peace treaty. This theory, popularized in modern theology, finds its origins in the 1500s with Jesuit priest Francisco Ribera. His interpretation was part of a counter-reformation effort to divert attention away from historical fulfillments of prophecy.
Ribera proposed that the final "week" of Daniel’s 70 weeks would be separated from the rest, applying it to a distant future event involving a global anti-Messiah. While this theory has become deeply entrenched in some theological circles, it does not align with the text of Daniel 9 or its fulfillment in Yahusha.
Why This Theory Fails
1. The "He" in Daniel 9:27 Refers to Messiah Yahusha
The entire prophecy is focused on the Messiah, from His arrival to His sacrificial death and the consequences of His rejection.
The "he" in Daniel 9:27 is a continuation of the subject from Daniel 9:26, the "anointed one," or Messiah. It is Yahusha who confirmed God’s covenant and brought an end to sacrifices through His death.
2. The Covenant Is God’s, Not a Treaty
The covenant in Daniel 9:27 is God’s covenant, fulfilled by Yahusha’s atoning sacrifice.
There is no biblical basis for interpreting this as a future peace treaty made by an anti-Messiah. Instead, the covenant is the same one prophesied in Jeremiah 31:31-34, established through Messiah Yahusha (Matthew 26:28).
3. No Mention of an Anti-Messiah in Daniel 9
While Scripture does discuss the anti-Messiah in other places, such as 1 John 2:18 and 2 Thessalonians 2:3-4, Daniel 9 is not one of them.
Adding an anti-Messiah figure into Daniel 9:27 shifts the focus away from the Messiah and disrupts the flow of the prophecy.
Where Does Scripture Mention the Anti-Messiah?
The concept of the anti-Messiah, or "man of lawlessness," is real, but it appears in different parts of Scripture—not in Daniel 9. Let’s explore where the anti-Messiah is described:
1 John 2:18, 22; 1 John 4:3; 2 John 1:7
John describes the anti-Messiah as anyone who denies that Yahusha is the Messiah. These verses warn of many anti-Messiahs who oppose God’s truth.
2 Thessalonians 2:3-4
Paul speaks of a "man of lawlessness" who exalts himself above God and sits in God’s Temple, proclaiming himself to be a god. This passage is often linked to an anti-Messiah figure.
Revelation 13
The beast from the sea, described in Revelation, is often associated with the anti-Messiah. This figure wields power over the nations and persecutes God’s people.
These passages emphasize the anti-Messiah’s opposition to God and His people but do not link him to Daniel 9:27.
The Prophecy of Daniel 9 in Context
From start to finish, the prophecy of Daniel 9 is a story of God’s faithfulness and redemptive plan through Messiah Yahusha. Here’s how it unfolds:
1. The Timeline to Messiah (Daniel 9:25)
The 70 weeks begin with the decree to restore Jerusalem in 457 BC and lead precisely to 27 AD, when Yahusha begins His ministry.
2. The Messiah Cut Off (Daniel 9:26)
After 69 weeks (483 years), Yahusha is "cut off" through His crucifixion in 31 AD, offering Himself as the ultimate sacrifice for sin.
3. Confirming the Covenant and Ending Sacrifices (Daniel 9:27)
Yahusha confirms God’s covenant through His ministry and death, bringing an end to the Temple sacrifices by fulfilling their purpose.
The desolation of Jerusalem in 70 AD follows as judgment for rejecting the Messiah, fulfilling the prophecy.
Closing the Story: God’s Faithfulness in Prophecy
The prophecy of Daniel 9 is not a story of an anti-Messiah or a distant future tribulation—it is the story of God’s faithfulness to His covenant and the redemptive work of Messiah Yahusha. Every detail, from the decree to rebuild Jerusalem to the crucifixion and the judgment on Jerusalem, points to the Messiah as the centerpiece of God’s plan.
By recognizing this, we see the beauty and precision of God’s Word and are reminded of His sovereignty over history. The story of Daniel 9 reassures us that God’s promises are always fulfilled, and His covenant is everlasting.
In
other parts of Scripture, we are warned about anti-Messiah figures and the
challenges they bring. But Daniel 9 is a prophecy of hope, focused
on the Messiah who came to redeem, restore, and confirm God’s covenant with His
people.
Daniel 9: A Story of Redemption and Misunderstood Prophecy
The
prophecy of Daniel 9 is one of the most breathtaking revelations of God’s
redemptive plan through Messiah Yeshua. It foretells the coming of the Messiah,
His sacrifice, and the consequences of His rejection. Yet, over time,
misinterpretations have emerged—most notably, the idea of a future seven-year
tribulation involving an anti-Messiah. These misinterpretations shift the focus
away from Yeshua and the profound fulfillment of Daniel 9.
The
Seven-Year Tribulation Theory
This
theory, popularized in the 1500s by Jesuit priest Francisco Ribera, introduces
a gap between the 69th and 70th weeks of Daniel’s prophecy, applying the final
week to a future event. Ribera’s interpretation posits a global anti-Messiah
who makes and breaks a peace treaty during a seven-year tribulation. While
widely accepted in some theological circles, this theory misrepresents the text
and its timeline.
Why
This Theory Fails
- The "He" in
Daniel 9:27 Refers to Messiah Yeshua
The focus of Daniel 9 is Yeshua, from His arrival to His sacrificial death. Verse 27 speaks of Yeshua confirming God’s covenant and bringing an end to sacrifices—not a future anti-Messiah. - The Covenant Is God’s,
Not a Treaty
The covenant mentioned in verse 27 is God’s everlasting covenant, fulfilled through Yeshua’s atoning sacrifice (Jeremiah 31:31-34; Matthew 26:28). There is no biblical basis for interpreting it as a peace treaty made by an anti-Messiah. - No Mention of an
Anti-Messiah in Daniel 9
While Scripture discusses the anti-Messiah in passages like 1 John 2:18 and 2 Thessalonians 2:3-4, Daniel 9 focuses exclusively on Yeshua’s work and its implications. Adding an anti-Messiah to this prophecy detracts from its true intent. - The Seven-Year Gap Is
Unbiblical
Separating the 70th week from the preceding 69 undermines the continuity of the timeline. Yeshua’s ministry and crucifixion in the middle of the 70th week perfectly fulfill the prophecy without gaps.
The
True Focus of Daniel 9
Daniel
9 tells the story of God’s faithfulness and Yeshua’s redemptive work:
- The Timeline to Messiah
(Daniel 9:25)
The prophecy begins with the decree to rebuild Jerusalem in 457 BC and leads to Yeshua’s ministry in 27 AD, exactly 483 years later (69 weeks). - The Messiah Cut Off
(Daniel 9:26)
Yeshua’s crucifixion in 31 AD fulfilled the prophecy of the Messiah being "cut off" for the sins of humanity. - Confirming the Covenant
and Ending Sacrifices (Daniel 9:27)
Through His ministry and death, Yeshua confirmed God’s covenant and ended the need for sacrifices by fulfilling their purpose. The destruction of Jerusalem in 70 AD followed as a judgment for rejecting the Messiah.
Where
Scripture Mentions the Anti-Messiah
Although
Daniel 9 does not discuss the anti-Messiah, Scripture warns of this figure
elsewhere:
- 1 John 2:18, 22; 4:3; 2
John 1:7
John identifies the anti-Messiah as anyone who denies Yeshua as the Messiah. These passages emphasize that many anti-Messiahs have already come, embodying opposition to God’s truth. - 2 Thessalonians 2:3-4
Paul describes the “man of lawlessness,” a figure who exalts himself above God and proclaims himself to be divine. - Revelation 13
The beast from the sea wields power over nations and persecutes God’s people, often associated with the anti-Messiah.
These
passages highlight the anti-Messiah’s role in opposing God and His people but
do not connect him to Daniel 9.
The
Dangers of Misinterpreting Daniel 9
Belief
in a seven-year tribulation tied to an anti-Messiah is not just a theological
error—it has practical consequences:
- It Shifts the Focus from
Yeshua
The prophecy celebrates Yeshua’s ministry and sacrifice. Speculating about an anti-Messiah in Daniel 9 detracts from His central role. - It Creates a False Sense
of Security
The idea of a future tribulation can lead people to delay repentance, assuming they’ll have time to prepare when events begin. This complacency is dangerous when time is far shorter than they expect. - It Disrupts the Prophetic
Timeline
Daniel’s 70 weeks and Revelation’s 3.5-year tribulation (1,260 days, 42 months, “time, times, and half a time”) form a cohesive timeline. Adding a seven-year period creates inconsistencies and confuses God’s plan. - It Has Questionable
Origins
Ribera’s interpretation was politically motivated, designed to deflect criticism of the Catholic Church during the Reformation. Trusting a prophecy with such roots risks distorting God’s Word.
A
Prophecy of Hope and Redemption
The
story of Daniel 9 is not about fear or speculation. It is a story of hope—a
testimony to God’s faithfulness and Messiah Yeshua’s redemptive work. From the
decree to rebuild Jerusalem to Yeshua’s sacrifice and the judgment on
Jerusalem, every detail points to God’s sovereignty and unchanging promises.
By
focusing on the Messiah, Daniel 9 inspires faith and confidence in God’s plan.
Yeshua’s fulfillment of this prophecy reminds us that God’s Word never fails,
and His covenant is everlasting.
As we
reflect on Daniel 9, let it encourage us to trust in Yeshua’s completed work
and rest in the assurance of His unshakable promises.
It is vital to return to the text itself and see the beauty of its fulfillment in Yahusha. Other passages address the anti-Messiah and the challenges of the end times, but Daniel 9 remains firmly focused on the Messiah who came to redeem His people.
Let
this prophecy strengthen your faith, remind you of God’s sovereignty, and
inspire you to trust in the promises fulfilled through Messiah Yahusha.