In the year A.D. 70, the Roman armies surrounded the city of Jerusalem, killed many of its inhabitants, tore down the walls and Temple, and burnt what could be burned. Daniel clearly wrote about this coming event over 600 years before it happened. Daniel wrote,

26 "And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the people of the prince who is to come Shall destroy the city and the sanctuary. The end of it shall be with a flood, And till the end of the war desolations are determined.Daniel 9:26

             According to Daniel, the people of a future prince “Shall destroy the city and sanctuary”. 

Daniel is foretelling the destruction of the Temple and city of Jerusalem in A.D. 70, this point both Jewish and Christian interpreters agree upon.  The issue is, does this verse refer to the Messiah and is the Messiah Jesus, or are the Christians trying to fit Jesus into the book of Daniel?

 That said, lets examine the objections to the Seventy Weeks of Daniel as understood from the Christian interpretation.

 ‏ The Text

 Objection 1:   The Seventy Weeks of Daniel (Daniel 9:24-27) is not talking about the Messiah or the Messianic era?

 A. Reply to Objection 1   Rashi the famous commentator in the saw a link between Daniel 9:24-27 and the Messianic era.  

               We can see even Rashi saw this period as the Messianic period as referenced in Daniel.  In his commentary, he viewed the events mentioned in verse 24 as completed on the nation Israel for the for their sin, in order for the nation to have eternal righteousness.  Rashi applied the verses of Isaiah 53, as the nation (Israel) suffering for sins, he sees a similar meaning here. The nation suffers for sins, to complete their retribution.  This retribution continues until the day of King Messiah. Rashi’s comments are as follows. 

Daniel 9:24 Seventy weeks [of years] have been decreed on Jerusalem from the day of the first destruction in the days of Zedekiah until it will be [destroyed] the second time. to terminate the transgression and to end sin so that Israel should receive their complete retribution in the exile of Titus and his subjugation, in order that their transgressions should terminate, their sins should end, and their iniquities should be expiated, in order to bring upon them eternal righteousness and to anoint upon them (sic) the Holy of Holies: the Ark, the altars, and the holy vessels, which they will bring to them through the king Messiah. The number of seven weeks is four hundred and ninety years. The Babylonian exile was seventy [years] and the Second Temple stood four hundred and twenty [years].[2]

             Not that Rashi says, the xyXm Mashiyach in Daniel 9:25 and 26 is the Messiah, but he at least sees the messianic context of these verses. He sees the second phase following the destruction of the Temple in A.D. 70

 and until destruction and extermination befall the dumb one and the ruling of the abomination will endure until the day that the destruction and extermination decreed upon it [will] befall it, in the days of the king Messiah.[3]

             In his comments on verse 27, Rashi sees this period of retribution ending in the days of King Messiah who will terminate the destruction decreed. So the context of this being part of the Messianic era, is not just a Christian interpretation.

 B. Reply to Objection 1  If we compare the events described in Daniel 9:24 and what is accomplished in the Seventy Weeks (490-years), they are clearly Messianic in nature.

    To understand if this section of scripture is talking about Messiah, we can examine what Daniel 9:24-27 tells us, and compare those words to what we know about the Messianic-Era. Clearly, the Tanakh (The Old Testament) gives very specific information about the times of the Messiah.  Daniel 9:24 lists some very specific events to take place in the 490-years decreed on Jerusalem and the Jewish people.

   Gabriel tells Daniel 490-years are determined on his people, “The Jews” and his city, “Jerusalem”, what is significant about these 490 years?  Why should we care about this period?  Because, Gabriel informed Daniel, some significant events will take place in this segment of time. Gabriel’s words came from the throne of God to answer Daniel’s prayer. 

 Ø         To finish the transgression,

Ø         To make an end of sins,

Ø         To make reconciliation for iniquity,

Ø         To bring in everlasting righteousness,

Ø         To seal up vision and prophecy,

Ø          And to anoint the Most Holy.

Gabriel informed Daniel, Seventy “Sevens” (70 x 7)have been determined, or literally “Divided” on your people, and by the time these years are complete, these events will be complete.  Each of these events in scripture involve the Messianic Age, and are described as characteristics of the future age to come when Messiah rules the earth.

Clearly, when we examine prophecy and the time of Messiah, Daniel 9:24, has the Messianic Age in mind.  Gabriel was informing Daniel, that a 490-year period has been divided on his people (The Jews) and his city (Jerusalem).  Depending on how you interpret the 70^th week, depends on whether you see the 490-years as past or still to be completed.  The subject of the gap between the 69^th and the 70^th Week will be covered below. 

   The issue at this point, is the clear messianic overtones in the events established within the 490-years. These events without a doubt, as Rashi demonstrates are messianic in nature.

So when, the word “Messiah” is specifically mentioned in the text, (Daniel 9:25, 26), does it seem out of order to consider it might be talking about that very person, “The Messiah”?

 Objection 2: Jesus did not fulfill the events of Daniel 9:24?

 A. Reply to Objection 2 The events of Daniel 9:24 are within a 490-year period, the death of the Messiah in verse 26, takes place at the end of 483 years or 69 “Sevens”, meaning there is still 1 seven-year period, yet to be completed. At the close, of the 70^th week, these events will be completed on Jerusalem and the Jewish people.  

      The Angel Gabriel told Daniel, “Seventy Sevens” are determined on your “People” and your “Holy City”.  In verse, 26 we read, 

    "And after the sixty-two weeks Messiah (an anointed one) shall be cut off, but not for Himself; Daniel 9;26a  

      At the close of the 62 “Sevens” Messiah dies (Isaiah 53:8,912), What follows after Messiah’s death or  his being “Cut off” is the destruction of Jerusalem and the Temple or Sanctuary.  At this point only 69 “Sevens” are complete.  There is still one “Seven” yet to be completed on Daniel’s people (The Jews) and Daniel’s city (Jerusalem).  When the final “Seven” is complete, will the words spoken by Gabriel be complete. 

And the people of the prince who is to come Shall destroy the city and the sanctuary. Daniel 9;26b 

      With that being said, Yeshua (Jesus) mission at the First Coming, fulfilled most of the events of Daniel 9:24, however, their completion for Daniel’s people (the Jews) and Daniel’s holy city (Jerusalem) will take place at the Second Coming, when Messiah comes in “Glory and power”  to bringing judgment and righteousness to the earth.  Though many of these events can be applied to individual redemption, to those who know Messiah, their completion will take place at the national redemption of Israel, when the nation comes to know their Messiah (Isaiah 59:20).

"The Redeemer will come to Zion, And to those who turn from transgression in Jacob," Says the Lord. Isaiah 59;20 

  Yeshua fulfilled many the events of Daniel 9:24, for the personal redemption of those who accept him as Messiah. The death of Yeshua, is the payment of the sins of the world, #2 “making an end to sin”. His death is #3“reconciliation for iniquity”, bringing in #4 “everlasting righteousness” to those who put their trust in Him, finishing their #1“Transgression” because the Messiah’s soul was an offering for sin. 

6 But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.10a Yet it pleased the Lord to bruise Him; He has put Him to grief. When You make His soul an offering for sin,11 By His knowledge My righteous Servant shall justify many, For He shall bear their iniquities.
Isaiah 53:6, 10a, 11

       Messiah’s death was also God’s anointing of the #6 “Most Holy” sacrifice which paid for the sins of the world, as contrasted to the sacrifice of a bull on the Day of Atonement (Leviticus 16), which only atoned for sins on a temporary basis, and needed to be repeated every year.  Just examine the large numbers of personal pronouns applied the Righteous Servant (Isaiah 52:13, 53:11) above. His sacrifice is lasting and eternal, as opposed to temporary. 

Objection 3:   The “messiah” of Daniel 9:24-27 is just an official, “an anointed” not Messiah, Son of David, in fact there are many people called messiah in scripture kings of Israel, priests and even pagan kings. So the Christian attempt to turn this person into Jesus is false! 

Reply to Objection 3  The question is not whether Messiah is mentioned in Daniel 9:25 and 26, its whether the Messiah mentioned is Messiah Son of David.  Since the context of Daniel 9:24-27, clearly refers to the Messianic era, it would not be unreasonable to think the Messiah in verse 25 and 26 is Messiah Son of David.  Especially, given the fact the destruction of the Temple and city follow Messiah’s cut off. 

A.  The Messiah, in 9:25 and 26 is not just an anointed individual.

      True, the word Messiah xyXm Mashiyach is applied to kings, priests and even Cyrus who was a Persian king (Isaiah 45:1).  In each case we can read the context of the word and determine its meaning.  For example, the in Leviticus 4:3,5,16, we know the “anointed” being referred to here is a priest, because the rest of the text tells us. In I Samuel 24:6, David calls Samuel the Lord’s “Anointed” using the exact same word referred to here verses 25 and 26. The same word is applied to Cyrus in Isaiah 45:1, the LORD’s “anointed”.  All these individuals were chosen or anointed by the Lord, which is the action of the choosing. 

Scripture, however looks forward to the coming of the ultimate, Messiah (Chosen One) the Son of David who will rule over the nations. 

      There are 3 points to consider when evaluating this person called “Messiah” Daniel 9:25 and 26.

1. The context

2. His title

3. What follows him.

 1.  The Context 

Gabriel tells Daniel, Seventy “Sevens” are divided (determined) on his people, and what does Gabriel mean by this?  Well he goes on to divide this 490-year period into three segments totaling 490-years.

       The context of this prophecy is the division of time on the Jews and Jerusalem, central to this division of time is the person called Messiah the Prince “xyXm Mashiyach dygn Nagiyd”  in both verses 25, and xyXm Mashiyach in verse 26.  The context of the ninth chapter is the restoration of the Jewish people, to Jerusalem, Gabriel answers Daniel prayer, telling them they will be restored, only to suffer a future destruction following the death of xyXm Mashiyach. 

      The context tells us this is not just an ordinary, person but a central figure, to the events, which follow his death.  Mentioned in two verses, Messiah’s role is central to what is taking place.  In fact, the 490-year period stops following his death at the 483 years. The conclusion of the 490-years still requires one “Seven”, one seven-year period.

2. His Title 

      The person, called Mashiyach (Messiah) is not just called Mashiyach, he is called Prince or Nagiyd, translated from the root meaning, “to go before” is used for kings Saul, David Hezekiah and Jeroboam. The word is also used to describe the High-Priest, as well as nobles. 

Then Samuel took a flask of oil and poured it on his head, and kissed him and said: "Is it not because the Lord has anointed you commander (Nagiyd) over His inheritance? I Samuel 10:1 

"Return and tell Hezekiah the leader (Nagiyd) of My people, 'Thus says the Lord, the God of David your father: "I have heard your prayer, I have seen your tears; surely I will heal you. On the third day you shall go up to the house of the Lord. 2 Kings 20:5 

      The linking of the word Messiah with the word Nagiyd is a major event, not easily dismissed.  Combine this with the context, the characteristics of the messianic age, as described in verse 24, and the centrality of this person, that the division of time would stop at his death, should cause anybody to take a second look at his person.  What follows after he is “Cut off” is equally important to identify him.

 3. What follows him?

 We read in verse 26, what follows Messiah, after his killing or “cut off”.

 "And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the people of the prince who is to come Shall destroy the city and the sanctuary. The end of it shall be with a flood, And till the end of the war desolations are determined. Daniel 9:26 

Here we read,

Ø                      The people of the prince who is to come shall destroy the city and sanctuary

Ø                      The end shall be with a flood

Ø                      Till the end of the war…desolations are determined.

      After the 62-week division (434-years), messiah the prince is “cut off”. What follows Jewish and Christian interpreters both agree; the Romans come and destroy the city of Jerusalem and the Temple.  This cannot be denied, its part of history, the Temple and city were both destroyed, and the Arch of Titus and archeology is available to any who want to argue the point.

      You have two options with Daniel 9 at this point, either Daniel was a good guesser or he had “Super-natural” knowledge about future events.  The people (The Romans) of the coming future “Prince who is to come” destroy both the sanctuary and city. 

      When the Temple was completed, the Lord established it and the people as sign of His pleasure with the people, with their actions.  Why would the LORD allow the Romans to destroy the Temple?   Only two times was the Temple destroyed, first in 586 B.C. and then in A.D. 70.  We know why the Temple was destroyed in 586, because Jeremiah and Ezekiel tell us, the people rejected the Lord and worshipped other gods.  So why is the Temple destroyed here in A.D. 70?

      In 2 Chronicles 17, the LORD says, if Israel forsakes the LORD their God, he will both destroy the Temple and uproot the people from the land.  Both events occurred in A.D. 70, a fact which cannot be denied.  Josephus watched the Temple burn, and over 1 million Jews died in that period.  Daniel wrote about it over 600-hundred years before it happened.

 16"For now I have chosen and sanctified this house, that My name may be there forever; and My eyes and My heart will be there perpetually.19 "But if you turn away and forsake My statutes and My commandments which I have set before you, and go and serve other gods, and worship them, 20 "then I will uproot them from My land which I have given them; and this house which I have sanctified for My name I will cast out of My sight, and will make it a proverb and a byword among all peoples. 21 "And as for this house, which is exalted, everyone who passes by it will be astonished and say, 'Why has the Lord done thus to this land and this house?' 22 "Then they will answer, 'Because they forsook the Lord God of their fathers, who brought them out of the land of Egypt, and embraced other gods, and worshiped them and served them; therefore He has brought all this calamity on them.' "
2 Chronicles 17:16

       Gabriel links the destruction of the Temple with messiah being “Cut off”.  So could this person just be an ordinary leader?  In addition, Gabriel tells Daniel the “End” shall be with a “Flood” (@tX Sheteph), meaning literally an “Overflowing or Downpour”.  Here Gabriel is telling Daniel the end will come, after the Temple and city are destroyed, following a period of “Desolations” “Determined”.  The end will come like a “Downpour” sudden and fast. Daniel uses this same word here, to describe events in Israel’s history.

 "With the force of a flood (Sheteph) they shall be swept away from before him and be broken, and also the prince of the covenant. Daniel 11:22

 Gabriel describes the events as a “war” and he says until the war ends, “Desolations” are determined.   This same word is used repeatedly in Ezekiel to describe the period of desolation, before the Jews return to the land from the nations.  Gabriel also demonstrates the “Desolation” of Israel is linked to the “Messiah” “the Prince” who was cut off.  The Hebrew word used in verse 26 is ~mX Shamem, meaning to be, stunned, awestruck or deserted.

34 "The desolate land shall be tilled instead of lying desolate in the sight of all who pass by. 35 "So they will say, 'This land that was desolate has become like the garden of Eden; and the wasted, desolate, and ruined cities are now fortified and inhabited.' 36 "Then the nations which are left all around you shall know that I, the Lord, have rebuilt the ruined places and planted what was desolate. I, the Lord, have spoken it, and I will do it."
 Ezekiel 36:34-36

       At this point, in Daniel 9:24-27, there is still one “Seven” yet to be discussed.  This is covered in verse 27.  But to conclude here, Messiah the Prince, must be Messiah son of David, Yeshuah (Jesus) when all factors are considered here.

Ø                      His death corresponds with Daniel’s 70 weeks at the end of the 69^th week

Ø                      The Context is Messianic.

Ø                      Messiah the Prince, “Cut off” plays a central role in the time “Divided or                           Determined” on the Jewish People and Jerusalem.

Ø                      The term “Prince” Nagiyd is applied the King and High-Priest

Ø                      The Temple and Jerusalem destruction are signs of judgment, yet both are                       linked to Messiah being “cut off”.

Ø                      A period of desolation follows Messiah’s cut off, describing the events of                                   Jewish people over the last 2,000-years.

Ø                      The death of Messiah as sacrifice fits perfectly into Isaiah’s “Suffering Servant”                           “Isaiah 52:13-53:12”

 Objection 4: No one can be sure when the starting point is since there are at least four options

Reply to Objection 4!

 Reply to Objection 4:There are four starting points listed and only one fulfills the qualifiers of Daniel 9:25.Gabriel qualifies the starting point of the 70 Weeks by saying  

25 "Know therefore and understand, That from the going forth of the command To restore and build Jerusalem Until Messiah the Prince, There shall be seven weeks and sixty-two weeks; The street shall be built again, and the wall, Even in troublesome times Daniel 9:25 

The Seventy weeks starts with the “The command” “To restore and build Jerusalem”, at the end of verse 25, we see the Street and walls will be built in troublesome times.  This is a description of what follows the letters given to Nehemiah in March/April (Nisan) 444 B.C. Only option 4 below fulfills the rebuilding of Jerusalem.  Options 1 to 3, involve the Temple, only Nehemiah is given specific permission with the force of arms to rebuild the walls.

 1.  The Decree of Cyrus: Ezra 1:1-3, 538 B.C. Cyrus allows the Temple rebuilt, and the Jews to return. The decree is only for the rebuilding the Temple

2.  The Decree of Darius: Ezra 6:1-12, 521 B.C. Darius allows the Temple construction to go forward, renewing the Cyrus decree, not the rebuilding of the Temple.

3. The Decree of Artaxerxes I Ezra 7:12-26 457 B.C.  This decree is also related to the Temple and sacrifices.

4. The Word of Artaxerxes I, Nehemiah 2:1-8 444 B.C.  This decree is specifically for the rebuilding of  Jerusalem and its walls.

"and a letter to Asaph the keeper of the king's forest, that he must give me timber to make beams for the gates of the citadel which pertains to the temple, for the city wall, and for the house that I will occupy." And the king granted them to me according to the good hand of my God upon me.

9 Then I went to the governors in the region beyond the River, and gave them the king's letters. Now the king had sent captains of the army and horsemen with me.  Nehemiah 2:8-9

Notice the king of Persia, sends a military force to enforce his letter given to Nehemiah, allowing him to rebuild the walls of Jerusalem.   With this authority, Nehemiah begins his construction project, in the following chapters of the book named after him. Thus Daniel’s 70 Weeks begins in the 20^th year of Artaxerxes, in the month of Nisan, March/April 444 B.C.

Objection 5:  Having a gap between the 69^th and 70^th week is playing with the words to match your out come.

 Reply to Objection 5:  The gap between the 69^th and 70^th week is clearly implied in the scripture, not a creation of Christians.

 Gabriel starts by telling Daniel 70 “Sevens” are determined or “Divided” on his people and city.  At the death of Messiah the Prince, the 69^th “Seven”, the Seventy Sevens stops till it is restarted in verse 27.  Because the Temple and city are destroyed, followed by a period of desolation.  All this is in the 26^th verse. So there is no creation of a “Gap”, the “Gap” is just there in the scripture, for the reader to see. 

26 "And after the sixty-two weeks Messiah shall be cut off, but not for Himself; And the people of the prince who is to come Shall destroy the city and the sanctuary. The end of it shall be with a flood, And till the end of the war desolations are determined. Daniel 9:26 

“Till the end”… “desolations are determined”, implies a break between the 69^th Week and the 70^th Week, with a period of desolation, followed by a seven-year agreement, allowing Temple sacrifice (70^th week).