Apocalyptic Prophecy In The Book Of Daniel
A PROPHECY OF SEVENTY SEVENS:
AN EXAMINATION OF DANIEL 9:24-27
Charlotte Cappama
Presented to
Richard Alan Fuhr Jr.
For
BIBL 450- B01
February 14, 2015
Tucked inside the book of Daniel is a thought-provoking vision of apocalyptic prophecy given to Daniel, through the angel Gabriel, in response to his prayer for the restoration of Israel (Daniel 9:1-23). Although scholars disagree on interpretations for the timeline of events portrayed in Daniel’s vision, it is abundantly clear that this vision is a prophecy of apocalyptic nature. It lays out a timeline, even if it is indiscernible to man, that provides a framework for the events of the end times, reiterates God’s promises, and confirms Christ’s return. This exegetical/expositional …show more content…
research paper will detail verse-by-verse, point-by-point my interpretation of this important prophetic text and describe the details pertaining to the fulfillment of this prophecy, the starting time and event for the prophecy, the division of the weeks within the prophecy, and the purpose of the prophecy.
Daniel 9: 24a
“Seventy ‘sevens’ are decreed for your people . . .” (Dan. 9:24 [NIV]). The exact interpretation of what “seventy sevens” means in the context of time has sparked great debate. They are unspecified periods of sevens that may be interpreted as days, weeks, months, years or “indefinite periods of time.”1 Aside from such a general view, other scholars identify the periods as a “space of ‘seventy’ is not to be understood of weeks of days; which is too short a time for the fulfilment of so many events as are mentioned.”2 Amongst the many different views concerning the timeframe described by Daniel, there are four common views: literal years extending through the reign of Antiochus IV Epiphanes, symbolic periods of time ending in the first century A.D., symbolic periods of time ending at Christ’s second coming and literal years ending with Christ’s second coming. 3
According to the first view, that the sevens are literal years through the reign of Antiochus IV Epiphanes, the “sevens” represent a period time totaling 490 years and is divided into increments of seven.4 Scholars who support this view draw support from the reference to a decree, in verse 25, and date the “issuing of a decree to restore and rebuild Jerusalem (Dan. 9:25)” to Jeremiah’s prophecy that refers to seventy years of captivity (Jer. 25:1, 11). 5 However, Cyrus conquered Babylon in 538, forty-eight years after Jerusalem was destroyed; therefore the seventy years in Jeremiah cannot refer to this event as everything to which those prophecies refer took place in 538.6 Either by miscalculation or misinterpretation, this view falls short largely due to the fact that the “termination of the sevens is understood to be the end of Antiochus’ persecution at which time the kingdom of God supposedly would come upon the earth, an event that obviously did not take place.”7
The second view is that the sevens are symbolic period of time ending in the first century A.D. that extend from Cyrus’ decree in 538 B.C. to the time of Ezra and Nehemiah around 440-400 B.C.8 Scholars who support this view draw support on the edict issued in Ezra 1:1, “for by it the people were restored; and, though express mention be not made there of the building of Jerusalem, yet that is supposed in the building of the temple, and was foretold to be done by Cyrus, Isa. 44:28.”9 This view falls short due a disproportionate use of the calculation value of the sevens and placing the destruction of Jerusalem outside of the period of the seventy sevens.10
The third view is that the sevens are symbolic periods of time ending at Christ’s second coming.11 In this timeframe, it begins at Cyrus’s decree in 538 B.C. and culminates with the return of Christ at the end of the age.12 Amongst other significant discrepancies, including the notion that Christ is somehow temporarily defeated until judgment is poured out on the Antichrist13, this view also falls short due to it disproportionate use of the sevens as a unit of measurement.
The fourth view is that the sevens are literal years that begin with an edict to rebuild Jerusalem, either by Ezra or Nehemiah and ends with Christ’s second coming.14 Scholars of this view draw their support from the rejection of the Messiah and the beginning of the time of the Gentiles; proposing that this amount of time is not counted in the seventy sevens. This timeline proposes that the first seven begins with the edict, the second sevens begin at Christ’s baptism, and the culmination of the seventy sevens in Christ’s second coming.15
The most appropriate interpretation of the texts seems to be the fourth view, that the sevens are literal years that begin with an edict to rebuild Jerusalem, either by Ezra or Nehemiah and ends with Christ’s second coming. The historical timeline of the Bible is our only solid indicator we have available to use in determining a plausible timeline for these events. However, we must remember that our attempts to map out and nail a projected timeline for the seventy sevens may, ultimately, be a futile human effort. Initial motivation may be to understand the context of Daniel’s vision as a response to his prayer, but it easily turns into an attempt to project a time line for the end times. Scripture tells us "But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Matt.13:32). We are privileged to have the Holy Word of God as our guide, but we must certainly use caution when attempting to predict a timeline for events.
DANIEL 9:24b
“ . . . to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place” (Dan. 9:24 [NIV]). Having previously addressed the division of the sevens, the focus now turns to the remainder of verse 24. The purpose of this time period, referred to as the seventy sevens, is to finish transgression, make an end to sin, make reconciliation by bringing everlasting righteousness through his justification by the free grace of God in Christ, sanctification by His Spirit and to seal up and culminate the promise of the covenant, and to anoint Christ’s return and usher in the kingdom of God.16
DANIEL 9:25
“Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble” (Daniel 9:25 [NIV]). In this verse the starting point is revealed; “from the time the word goes out” or the decree. Although scholars disagree on the time of reference and vary from Cyrus’ proclamation in Ezra to the decree of Artaxerxes to Ezra, 17 the general consensus, and the one that I feel is most likely, is the decree of Artaxerxes to Ezra in 458 B.C. This decree permitted the Jews to return to Palestine, but it did not specifically command the rebuilding of Jerusalem. However, the second decree issued by Artaxerxes to Nehemiah in 445 B.C. specifically mentions rebuilding Jerusalem and stand as the most probable time reference. The first division of sevens started with Ezra when Artaxerxes told him that the Jews could return home in 458 B.C. and the second division of sixty-nine sevens begins when the “Anointed One, the ruler, comes.”18 The divisions of the sevens add up appropriately and make sense when using the decree to Ezra as the starting point and consider that “Jesus was baptized and began his work in 26 A.D., which is exactly 483 years after the decree to Ezra” (Miller 1994, 266). When this timeline is used it leaves one sevens to be fulfilled; therefore, this part of the prophecy was fulfilled when Ezra went home to Jerusalem and began the process of rebuilding the city. The end of this prophecy indicates that Jerusalem will be built in times of trouble. This was fulfilled in that the rebuilding began with Ezra and was completed 49 years later with Nehemiah throughout times of difficulty.19
DANIEL 9:26
“After the sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed” (Dan. 9:26 [NIV]). The closing of the second division of the sevens, the sixty-two sevens, is at the death of Christ, the “Anointed One.” The term “cut off” can be translated as eliminating, removing, destroying, or death. The synonym for death, gazar, is found in the Old Testament prophecies in reference to the crucifixion of Christ in Isaiah 5:38.20 Not only will the Anointed one suffer death, but he “will have nothing.” This phrase is translated from Hebrew as “but not for himself” (Miller 1994, 267). Jesus the “Anointed One” would give his life for us, not for himself. This part of the prophecy was fulfilled when Jesus died on the cross.
The “ruler who will come” is the future persecutor of Israel during the last seven and, in chapter 7, Daniel reveals the Antichrist’s origin as the fourth Roman Empire. The “people of the ruler doesn’t mean that the people belong to the ruler, but that they are the people group that he will come from”21 In A.D. 70, the Romans swept over and destroyed the city of Jerusalem like a great flood; thus, the prophetic references to war and desolation coming in like a flood were fulfilled at this time.
TIME GAP
. “If the sixty-nine sevens (483 years) concludes with Christ’s first coming and the final seven (7 years) concludes at Christ’s return”22, then there is a gap in time of undetermined length here, between the end of first sixty-nine sevens and the beginning of the final sevens. It is known as “the age of grace that is unknown to the prophets.”23 Scripture reveals this gap in time by indicating that the Christ’s crucifixion and the destruction of Jerusalem happen after the sixty-nine sevens, but before the final sevens. Further, after the destruction of Jerusalem the Jewish people were scattered and for “almost two thousand years Israel as a nation did not exist.”24 This period was not included in the prophecy, but Israel’s reestablishment in 1948 suggests that the final seven may begin soon.25
DANIEL 9:27
“He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And on a wing [of the temple] he will set up an abomination that causes desolation, until the end that is decreed is poured out on him” (Dan. 9:27 [NIV]). A new, but temporary, covenant marks the ushering in of the events in seventieth seven that transpire over a seven-year period immediately prior to Christ’s return. This temporary covenant with the Antichrist offers Israel protection for seven years; however, halfway through this period of false peace the Antichrist will break the agreement and usher in the great tribulation.26 Although there is a reference to the ending of sacrifice and offerings, it is not discernable if this means a literal sacrificial system will have been reinstated or if this refers to the acts of worship and service.27 Regardless of the context, the Antichrist will definitely attempt to put an end to worshipping our Lord by defiling the temple and claiming the he is the deity worthy of worship and many will refuse. This period of the Antichrist’s persecution will last until Christ returns to pour out judgment on him and establish the kingdom of God.
PURPOSE
As we examine this prophecy of seventy sevens, we may find ourselves wondering the purpose of this apocalyptic vision. The purpose of this vision is to tell of the coming Messiah and to remind believers that He has not forsaken us.28 The time may feel endless and we may often feel small and forgotten, but our God has not abandoned us and His plan for reconciliation will prevail. Although it may seem like doom and gloom, “this vision gives the hope of a new future,”29 a time when Christ reigns. It serves as a hope-filled reminder that, even in the face of persecution, God takes care of his people, as He has in the past, and will do it again through the new kingdom that will be established.30
I believe it is vitally important to remind ourselves that the periods of trials and tribulation we experience are not indicative of God’s plan for our lives.
We must consider that God is sovereign and injustices must also be reconciled. We have been given the free-will to choose Him and He laid down his life to give us the ability to be reconciled through Him. “Although this message was first given to the Jewish faithful, all believers will participate in the kingdom of God. This glorious victory of Christ should be in the forefront of the thinking of God’s people.”31 How wonderful that the covenant includes everyone who chooses to believe in Christ! There is great beauty in a love so great that He would plan for our ultimate rescue of His creation as His church, His bride, His …show more content…
love.
Bibliography
Gill, John.
Daniel. Exposition of the Bible Commentary. Bible Study Tools. Accessed February
10, 2015. http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/daniel-9-24.html.
Henry, Matthew. Complete Commentary on Daniel. Bible Study Tools. Accessed February 13,
2015. http://www.biblestudytools.com/commentaries/matthew-henry- complete/daniel/9.html McGee, J. Vernon. Through The Bible With J. Vernon McGee – Vol. 3: Proverbs – Malachi.
Nashville, Tennessee: Thomas Nelson Inc., 1982.
Miller, Stephen R. Daniel, vol. 18, The New American Commentary. Nashville, TN: B&H
Publishing Group, 1994, 252-273.
Nel, Marius. "Daniel 9 as Part of an Apocalyptic Book?" Verbum Et Ecclesia 34, no. 1 (2013):
1-8. Accessed February 2, 2015. http://search.proquest.com/docview/1635231838?accountid=12085.
Wesley, John. Daniel. Wesley’s Explanatory Notes. Bible Study Tools. Accessed February 12,
2015. http://www.biblestudytools.com/commentaries/wesleys-explanatory-notes/daniel/daniel-9.html.
Whitley C.F. “The Term Seventy Years of Captivity”. Vestus Testatmentum, Vol 4, Fasc. 1
(January 1954). 60-72. Accessed February 2, 2015.
http://www.jstor.org/stable/1515995
AN EXAMINATION OF DANIEL 9:24-27
Charlotte Cappama
Presented to
Richard Alan Fuhr Jr.
For
BIBL 450- B01
February 14, 2015
Tucked inside the book of Daniel is a thought-provoking vision of apocalyptic prophecy given to Daniel, through the angel Gabriel, in response to his prayer for the restoration of Israel (Daniel 9:1-23). Although scholars disagree on interpretations for the timeline of events portrayed in Daniel’s vision, it is abundantly clear that this vision is a prophecy of apocalyptic nature. It lays out a timeline, even if it is indiscernible to man, that provides a framework for the events of the end times, reiterates God’s promises, and confirms Christ’s return. This exegetical/expositional …show more content…
research paper will detail verse-by-verse, point-by-point my interpretation of this important prophetic text and describe the details pertaining to the fulfillment of this prophecy, the starting time and event for the prophecy, the division of the weeks within the prophecy, and the purpose of the prophecy.
Daniel 9: 24a
“Seventy ‘sevens’ are decreed for your people . . .” (Dan. 9:24 [NIV]). The exact interpretation of what “seventy sevens” means in the context of time has sparked great debate. They are unspecified periods of sevens that may be interpreted as days, weeks, months, years or “indefinite periods of time.”1 Aside from such a general view, other scholars identify the periods as a “space of ‘seventy’ is not to be understood of weeks of days; which is too short a time for the fulfilment of so many events as are mentioned.”2 Amongst the many different views concerning the timeframe described by Daniel, there are four common views: literal years extending through the reign of Antiochus IV Epiphanes, symbolic periods of time ending in the first century A.D., symbolic periods of time ending at Christ’s second coming and literal years ending with Christ’s second coming. 3
According to the first view, that the sevens are literal years through the reign of Antiochus IV Epiphanes, the “sevens” represent a period time totaling 490 years and is divided into increments of seven.4 Scholars who support this view draw support from the reference to a decree, in verse 25, and date the “issuing of a decree to restore and rebuild Jerusalem (Dan. 9:25)” to Jeremiah’s prophecy that refers to seventy years of captivity (Jer. 25:1, 11). 5 However, Cyrus conquered Babylon in 538, forty-eight years after Jerusalem was destroyed; therefore the seventy years in Jeremiah cannot refer to this event as everything to which those prophecies refer took place in 538.6 Either by miscalculation or misinterpretation, this view falls short largely due to the fact that the “termination of the sevens is understood to be the end of Antiochus’ persecution at which time the kingdom of God supposedly would come upon the earth, an event that obviously did not take place.”7
The second view is that the sevens are symbolic period of time ending in the first century A.D. that extend from Cyrus’ decree in 538 B.C. to the time of Ezra and Nehemiah around 440-400 B.C.8 Scholars who support this view draw support on the edict issued in Ezra 1:1, “for by it the people were restored; and, though express mention be not made there of the building of Jerusalem, yet that is supposed in the building of the temple, and was foretold to be done by Cyrus, Isa. 44:28.”9 This view falls short due a disproportionate use of the calculation value of the sevens and placing the destruction of Jerusalem outside of the period of the seventy sevens.10
The third view is that the sevens are symbolic periods of time ending at Christ’s second coming.11 In this timeframe, it begins at Cyrus’s decree in 538 B.C. and culminates with the return of Christ at the end of the age.12 Amongst other significant discrepancies, including the notion that Christ is somehow temporarily defeated until judgment is poured out on the Antichrist13, this view also falls short due to it disproportionate use of the sevens as a unit of measurement.
The fourth view is that the sevens are literal years that begin with an edict to rebuild Jerusalem, either by Ezra or Nehemiah and ends with Christ’s second coming.14 Scholars of this view draw their support from the rejection of the Messiah and the beginning of the time of the Gentiles; proposing that this amount of time is not counted in the seventy sevens. This timeline proposes that the first seven begins with the edict, the second sevens begin at Christ’s baptism, and the culmination of the seventy sevens in Christ’s second coming.15
The most appropriate interpretation of the texts seems to be the fourth view, that the sevens are literal years that begin with an edict to rebuild Jerusalem, either by Ezra or Nehemiah and ends with Christ’s second coming. The historical timeline of the Bible is our only solid indicator we have available to use in determining a plausible timeline for these events. However, we must remember that our attempts to map out and nail a projected timeline for the seventy sevens may, ultimately, be a futile human effort. Initial motivation may be to understand the context of Daniel’s vision as a response to his prayer, but it easily turns into an attempt to project a time line for the end times. Scripture tells us "But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Matt.13:32). We are privileged to have the Holy Word of God as our guide, but we must certainly use caution when attempting to predict a timeline for events.
DANIEL 9:24b
“ . . . to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place” (Dan. 9:24 [NIV]). Having previously addressed the division of the sevens, the focus now turns to the remainder of verse 24. The purpose of this time period, referred to as the seventy sevens, is to finish transgression, make an end to sin, make reconciliation by bringing everlasting righteousness through his justification by the free grace of God in Christ, sanctification by His Spirit and to seal up and culminate the promise of the covenant, and to anoint Christ’s return and usher in the kingdom of God.16
DANIEL 9:25
“Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble” (Daniel 9:25 [NIV]). In this verse the starting point is revealed; “from the time the word goes out” or the decree. Although scholars disagree on the time of reference and vary from Cyrus’ proclamation in Ezra to the decree of Artaxerxes to Ezra, 17 the general consensus, and the one that I feel is most likely, is the decree of Artaxerxes to Ezra in 458 B.C. This decree permitted the Jews to return to Palestine, but it did not specifically command the rebuilding of Jerusalem. However, the second decree issued by Artaxerxes to Nehemiah in 445 B.C. specifically mentions rebuilding Jerusalem and stand as the most probable time reference. The first division of sevens started with Ezra when Artaxerxes told him that the Jews could return home in 458 B.C. and the second division of sixty-nine sevens begins when the “Anointed One, the ruler, comes.”18 The divisions of the sevens add up appropriately and make sense when using the decree to Ezra as the starting point and consider that “Jesus was baptized and began his work in 26 A.D., which is exactly 483 years after the decree to Ezra” (Miller 1994, 266). When this timeline is used it leaves one sevens to be fulfilled; therefore, this part of the prophecy was fulfilled when Ezra went home to Jerusalem and began the process of rebuilding the city. The end of this prophecy indicates that Jerusalem will be built in times of trouble. This was fulfilled in that the rebuilding began with Ezra and was completed 49 years later with Nehemiah throughout times of difficulty.19
DANIEL 9:26
“After the sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed” (Dan. 9:26 [NIV]). The closing of the second division of the sevens, the sixty-two sevens, is at the death of Christ, the “Anointed One.” The term “cut off” can be translated as eliminating, removing, destroying, or death. The synonym for death, gazar, is found in the Old Testament prophecies in reference to the crucifixion of Christ in Isaiah 5:38.20 Not only will the Anointed one suffer death, but he “will have nothing.” This phrase is translated from Hebrew as “but not for himself” (Miller 1994, 267). Jesus the “Anointed One” would give his life for us, not for himself. This part of the prophecy was fulfilled when Jesus died on the cross.
The “ruler who will come” is the future persecutor of Israel during the last seven and, in chapter 7, Daniel reveals the Antichrist’s origin as the fourth Roman Empire. The “people of the ruler doesn’t mean that the people belong to the ruler, but that they are the people group that he will come from”21 In A.D. 70, the Romans swept over and destroyed the city of Jerusalem like a great flood; thus, the prophetic references to war and desolation coming in like a flood were fulfilled at this time.
TIME GAP
. “If the sixty-nine sevens (483 years) concludes with Christ’s first coming and the final seven (7 years) concludes at Christ’s return”22, then there is a gap in time of undetermined length here, between the end of first sixty-nine sevens and the beginning of the final sevens. It is known as “the age of grace that is unknown to the prophets.”23 Scripture reveals this gap in time by indicating that the Christ’s crucifixion and the destruction of Jerusalem happen after the sixty-nine sevens, but before the final sevens. Further, after the destruction of Jerusalem the Jewish people were scattered and for “almost two thousand years Israel as a nation did not exist.”24 This period was not included in the prophecy, but Israel’s reestablishment in 1948 suggests that the final seven may begin soon.25
DANIEL 9:27
“He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And on a wing [of the temple] he will set up an abomination that causes desolation, until the end that is decreed is poured out on him” (Dan. 9:27 [NIV]). A new, but temporary, covenant marks the ushering in of the events in seventieth seven that transpire over a seven-year period immediately prior to Christ’s return. This temporary covenant with the Antichrist offers Israel protection for seven years; however, halfway through this period of false peace the Antichrist will break the agreement and usher in the great tribulation.26 Although there is a reference to the ending of sacrifice and offerings, it is not discernable if this means a literal sacrificial system will have been reinstated or if this refers to the acts of worship and service.27 Regardless of the context, the Antichrist will definitely attempt to put an end to worshipping our Lord by defiling the temple and claiming the he is the deity worthy of worship and many will refuse. This period of the Antichrist’s persecution will last until Christ returns to pour out judgment on him and establish the kingdom of God.
PURPOSE
As we examine this prophecy of seventy sevens, we may find ourselves wondering the purpose of this apocalyptic vision. The purpose of this vision is to tell of the coming Messiah and to remind believers that He has not forsaken us.28 The time may feel endless and we may often feel small and forgotten, but our God has not abandoned us and His plan for reconciliation will prevail. Although it may seem like doom and gloom, “this vision gives the hope of a new future,”29 a time when Christ reigns. It serves as a hope-filled reminder that, even in the face of persecution, God takes care of his people, as He has in the past, and will do it again through the new kingdom that will be established.30
I believe it is vitally important to remind ourselves that the periods of trials and tribulation we experience are not indicative of God’s plan for our lives.
We must consider that God is sovereign and injustices must also be reconciled. We have been given the free-will to choose Him and He laid down his life to give us the ability to be reconciled through Him. “Although this message was first given to the Jewish faithful, all believers will participate in the kingdom of God. This glorious victory of Christ should be in the forefront of the thinking of God’s people.”31 How wonderful that the covenant includes everyone who chooses to believe in Christ! There is great beauty in a love so great that He would plan for our ultimate rescue of His creation as His church, His bride, His …show more content…
love.
Bibliography
Gill, John.
Daniel. Exposition of the Bible Commentary. Bible Study Tools. Accessed February
10, 2015. http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/daniel-9-24.html.
Henry, Matthew. Complete Commentary on Daniel. Bible Study Tools. Accessed February 13,
2015. http://www.biblestudytools.com/commentaries/matthew-henry- complete/daniel/9.html McGee, J. Vernon. Through The Bible With J. Vernon McGee – Vol. 3: Proverbs – Malachi.
Nashville, Tennessee: Thomas Nelson Inc., 1982.
Miller, Stephen R. Daniel, vol. 18, The New American Commentary. Nashville, TN: B&H
Publishing Group, 1994, 252-273.
Nel, Marius. "Daniel 9 as Part of an Apocalyptic Book?" Verbum Et Ecclesia 34, no. 1 (2013):
1-8. Accessed February 2, 2015. http://search.proquest.com/docview/1635231838?accountid=12085.
Wesley, John. Daniel. Wesley’s Explanatory Notes. Bible Study Tools. Accessed February 12,
2015. http://www.biblestudytools.com/commentaries/wesleys-explanatory-notes/daniel/daniel-9.html.
Whitley C.F. “The Term Seventy Years of Captivity”. Vestus Testatmentum, Vol 4, Fasc. 1
(January 1954). 60-72. Accessed February 2, 2015.
http://www.jstor.org/stable/1515995