UNRAVELING THE SEVENTY WEEKS OF DANIEL 9

by Desmond Ford and Brad McIntyre

Summary of Daniel 9

Without Daniel 9:24-27 nobody could ever link Daniel 8:14 with the date 1844. But as with Daniel 7 and 8, it has to be admitted that modern non-Adventist Bible students do not see in these verses what Adventism sees. In fact, most SDA Bible teachers at the university and college levels are hesitant to give blanket affirmation of the traditional Adventist interpretation of Daniel 9:24-27. Let us look afresh at this key passage.

Daniel 9 begins with Daniel studying the prophecy of Jeremiah concerning the seventy years of Israel’s exile (vv 1-2). He then prays on behalf of sinful Israel for forgiveness and for the restoration of Jerusalem and the sanctuary (vv. 3-19). Suddenly the angel Gabriel appears in order to give Daniel understanding (vv.20-23). Verses 24-27 comprise Gabriel’s explanation to Daniel. Central to this explanation are ’seventy weeks of years’ during which time certain events will occur.

Traditional Adventist Asserts:

1. That the seventy weeks of Daniel 9 are the first part of the ‘2300 days’ of Daniel 8.
2. That the words ‘decreed’ or ‘determined’ in Daniel 9:24 mean ‘cut off’ and thus imply that the seventy weeks are to be literally ‘cut off’ or subtracted from the ‘2300 days’ of Daniel 8:14.
3. That the decree to restore and rebuild Jerusalem (vs. 25) refers to the decree of Artaxerxes recorded in Ezra 7.
4. That 457 B.C. is the starting date for the seventy weeks.
5. That it is possible to know the exact dates of Jesus’ baptism (A.D.27) and crucifixion (A.D.31) or the date for the stoning of Stephen (A.D.34), and therefore the precise end of the ‘2300 days.’

The Crux of the Matter

Daniel 9 is both beautiful and complicated. It contains one of the most inspiring prayers of the entire Bible and one of the most knotty time prophecies as well. As we begin our discussion of this interesting chapter, let us remember the main theme of the book of Daniel: vindication. Daniel writes about the coming kingdom of God when hostile powers will be vanquished and the saints will be vindicated. Both the narratives and prophecies of Daniel deal with the theme of vindication. The villains seem to triumph for a time, but then judgement comes! And always the wicked kingdoms are overthrown or humiliated while God’s people are delivered and vindicated.

There is then a close connection in Daniel between judgement and vindication. To the Jewish mind, judgement showed not so much who was righteous, as who was in the right. So when Daniel portrays the fierce Gentile kingdoms oppressing the saints and displacing the true worship of ‘Yahweh,’ the cry goes up, ‘How long, O God, will you permit such desolation to continue?’ God answers through judgement, and judgement is always in favour of the saints! An important point to notice is that the judgement in Daniel symbolises the coming of the messianic kingdom. All the persecuting activities of the ‘little horn,’ for example, occur on the eve of the inbreaking of God’s kingdom. When the kingdom comes, judgement takes place and vindication of God’s people results. The narratives and prophecies of Daniel are actually variations on this one theme of vindication.

With this in mind, we approach Daniel 9:24-27. This passage, we feel, is parallel to the previous passages we have studies in Daniel 7 and 8. In Daniel 7 the kingdom (the right to rule) was given to the saints. In Daniel 8 the vindication of the sanctuary was promised. In Daniel 9 we read that everlasting righteousness will reign. These are three different ways of saying the same thing: the kingdom of God will soon come and will vindicate God’s people and over-throw all hostile powers! Daniel’s gaze is constantly focused on the inbreaking of the messianic kingdom.

Tackling the Prophecy

The reader is strongly encouraged to read Daniel 9:24-27 in several different versions, if possible, and to keep the Bible open to this passage for reference purposes while reading this article.

In Daniel 8:27 we are told that Daniel did not fully understand the vision of the ‘2300 days.’ We (along with Daniel) are left hanging as to what the vindication of the sanctuary means. Then Daniel begins studying the prophecies of Jeremiah, referring to the destruction of Jerusalem. He is struck by the fact that seventy years must pass before the end of the desolation of Jerusalem (9:1-2). Apparently, the time is close to being fulfilled. Notice that Daniel’s primary concern is with the restoration of Jerusalem and the temple.

So, Daniel begins a passionate prayer. He asks God to forgive Israel for their unfaithfulness, especially their laxity in being true to the ‘Torah’—the law of Moses (see vv. 5,10,11,13). Confession of sin turns to petition for mercy on Jerusalem and the sanctuary. Listen to these phrases, ‘…turn away your anger and your wrath from Jerusalem, your city, your holy hill. … Look with favour on your desolate sanctuary which bears your name … For your sake, 0 my God, do not delay, because your city and your people bear your name’ (vv. 16-19).

This Jewish prayer focuses on the ultimate Jewish hope, namely, the establishment of God’s kingdom on earth ‘on location’ at Jerusalem. Daniel looks forward to the restoration of the Jewish religion—temple and all—in an independent, political state—Palestine.

We take the position that the vision of Daniel 8:14 is briefly explained in Daniel 9:24-27. Why? We have already mentioned that Daniel was left hanging in confusion regarding his earlier vision (8:27). In chapter 9 Gabriel appears again, this time to give Daniel ‘wisdom and understanding:’ (vs. 22). Gabriel commands Daniel to ‘consider the word and understand the vision’ (vs. 23). What vision? Could it be the prophecy of Jeremiah concerning the seventy years? Some scholars think so. However, this position is questionable since it turns the prophecy on its head, making the first part regarding restoration the seventy years of desolation (cf. Vs. 25). We are inclined to favour the vision of Daniel 8:14—the ‘2300 days.’ Thus in Daniel 9:24-27 Daniel is told in more detail than before just what the vindication of the sanctuary consists of.

Seventy Sevens and Six Promises

‘Seventy-sevens are decreed for your people and your holy city …’ (vs.24) Gabriel tells Daniel that the Jews have been allotted seventy units of seven, before things finally get straightened out. These seventy units of seven can represent seventy days, months or years, depending on the context. It literally means seven units of something! In this particular context we find no trouble with the view that seventy ‘weeks of years’ is meant, which means 490 years. There is no need whatsoever to apply the year/day principle in this passage as traditional Adventism has done.
These 490 years are ‘decreed’ (RSV ,NIV, NASB) or ‘determined’ (KJV), meaning allotted or measured out. Traditional Adventism teaches that since the root of this word in Hebrew means ‘to cut,’ the word in this verse means ‘cut off.’ But this is not so. The Hebrew word used here is one of nine terms common to Hebrew and Aramaic which have the root meaning ‘cut.’ Yet these words not only mean ‘cut’ in a literal sense, but decree, divide, or determine.

Furthermore, SDA literature has failed to point out that there are actually five places in Daniel 9:24-27 where Hebrew roots meaning literally ‘cut’ occur, but only in one of them is it customary for translators to use the literal meaning. This one place is found in Verse 26 where it is said that the anointed one will be ‘cut off.’ But in other verses (vv. 24, 26, 27) where these words related to ‘cut’ occur they are normally translated ‘decree’ or ‘determined.’
We emphasise this point because of its importance in regard to the Adventist interpretation of this passage. Traditional Adventism ‘cuts off’ or subtracts the seventy weeks from the ‘2300 days’ of Daniel 8:14 solely on the basis of this one word! Yet there is no ground for interpreting the word in this manner. Gabriel is not saying that 490 years have been ‘cut off’ (subtracted) from the front end of the ‘2300 days.’ He is simply saying that 490 years have been allotted to the Jews, during which time certain things are going to take place before the final setting up of the kingdom. In other words, Daniel’s people have 490 years to go before things are finally put right—before Jerusalem and the sanctuary are finally vindicated.
There is tremendous danger in making one word mean so much. It is reminiscent of a conversation in Lewis Carroll’s ‘Through the Looking Glass’

‘When I use a word,’ Humpty Dumpty said, in a rather scornful tone, ‘it means just what I choose it to mean –neither more nor less.’

‘The question is,’ said Alice, ‘whether you can make words mean so many different things.’
‘The question is,’ said Humpty Dumpty, ‘which is to be the master—‘ that’s all.’
‘That’s a great deal to make one word mean,’ Alice said in a thoughtful tone.
‘When I make a word do a lot of work like that,’ said Humpty Dumpty, ‘I always pay it extra.’
It seems that in its prophetic interpretations traditional Adventism makes many words work overtime!

We see then that Adventism errs when it ‘cuts of’ or subtracts seventy weeks from the ‘2300 days.’ There is nothing in the text to imply that the seventy weeks are the first part of the ‘2300 days.’ On the contrary, it seems the seventy weeks and the ‘2300 days’ span the same time period, at least figuratively. They both continue to the ‘end of the age,’ envisioning the final establishment of the kingdom of God. But according to traditional Adventism, the seventy weeks do not reach to the end of time, rather, they already ended in A.D. 34. Why A.D. 34? We will cover this point later.

We have just made two very important points. First, the word ‘decreed’ in Daniel 9:24 means just that, not ‘cut off.’ Therefore, there is no hint that a nifty subtraction process is necessary to understanding the passage! Second, there is not basis to support the view that the seventy weeks are the first part of the ‘2300 days.’ This is an ungrounded assumption which is obvious from the way it is presented in the SDA Bible Commentary: ‘ … in the absence of contrary evidence, it may be assumed that the seventy weeks would be cut off from the beginning of that period (the 2300 days)’ (4:851). What a weak statement this is! Hopefully, we have presented enough ‘contrary evidence’ to invalidate such an assumption.

In passing, notice the six events promised to occur during the seventy weeks: ‘… to finish the transgression, to put an end to sin and to atone for iniquity, to bring in everlasting righteousness, to seal both vision and prophet, and to anoint a most holy place’ (RSV). These six promises refer to the removal of evil (the first three) and the benefits of the ‘new age’ (the last three). The first three are negative and represent the judgement of God upon all opposing forces. The second three are positive and describe the blessing of the messianic kingdom. Here again we see the twin themes of judgement and vindication! These six promises fill out the meaning of Daniel 8:14.

Dividing the Seventy Sevens

Right at this point we must say there is not enough space in this article for an intricate analysis of Daniel 9:24-27. A detailed exposition of this complex passage yields its rewards but is outside the scope of this study.

The seventy weeks are like a pie split into three unequal sections. There are seven weeks (49 years) in the first section, sixty-two weeks (434 years) in the second section and one week (7 years) in the final section. According to verse 25, the first section begins with the ‘going forth’ of a ‘decree’ to restore and rebuild Jerusalem. Is it possible to pinpoint a date for such a decree? Traditional Adventism thinks so. It is believed that 457 B.C. is the date for the decree of Daniel 9:25. This, Adventism teaches, is the decree found in Ezra 7.

But is not this decree of Ezra 7 a temple decree? Where does it mention in a direct way the restoration and rebuilding of Jerusalem? The decree focuses on the need for magistrates to enforce temple laws (see Ezra 6:14 which places this decree among the temple decrees). The only king named in Scripture as giving a decree to rebuild the city of Jerusalem is Cyrus (538/537 B.C.). Later decrees were only ancillary. Furthermore, the decree of Ezra 7 was announced at least six months before it was ever implemented, and there is nothing in Daniel 9 to say that this decree should be dated from its time of implementation rather than its enunciation. Yet traditional Adventism confidently asserts that 457 B.C. is the exact year the seventy weeks (and ‘2300 days’) began, as if the whole issue is self-evident. If one is to make such a leap, at least one should realise the immense problems inherent in such a position and let this result in a less dogmatic posture.

So the historic Adventist position on the seventy weeks is that they begin in 457 B.C. and end in A.D. 34. The second section of the 490 years is thought to have ended in A.D. 27—at the baptism of Jesus. The last week of the seventy is split into two equal halves (31/2 years each). The first half supposedly symbolises the three-and-a-half year ministry of Christ; the last half represents the period after the cross before the gospel went to the Gentiles. This period ended in A.D.34 when Stephen was stoned.

The amazing thing about the above dates is their illusiveness. None of them can be historically proven! No one is absolutely certain of the date of Jesus’ baptism or the crucifixion (see the SDABC volume 5:254-255). And so far there have not been any dissertations written on the date of Stephen’s death! Again, we are faced with ungrounded assumptions piled up to form a major doctrine.

Time Out

By now you are probably lost or tired. This is indeed a difficult passage. This fact alone should caution us against overconfidence in our interpretation of it. Some see in this passage a direct allusion to the coming of Christ. This, of course, is a distinctly Christian interpretation. Others see in it a reference to Antiochus Epiphanes. This is probably the most accurate interpretation from a purely historical standpoint. We try to see both. Since Daniel 9:24-27 was not fulfilled completely in the days of Antiochus nor in the way even Daniel thought it would be, we are left with the task of reinterpretation or reapplication. What does this passage mean to us today?

We feel it is unwise to take a literal approach to the numbers and dates of Daniel 9:24-27. Such approaches are impressive, usually only in the eyes of their originators and those who know too little to question them. The prophecy is not primarily a precise ‘prediction’ of when Jesus would come. To see it as this is to get bogged down again in the swamp of dates, etc. Yet the activity described in Daniel 9:24-27 can certainly be applied to the work of Christ.

The primary focus of the passage when it was written was Antiochus Epiphanes—his destructive work, his overthrow, and the re-establishment of the sanctuary services (see the SPA Daniel p.200). To a Jew, like Daniel, this was what would happen when the kingdom finally came. Yet again, we can see larger issues at stake here. The passage describes the final inbreaking of the kingdom of God. Christ took the Messiah title here, found and gave a midrash (interpretation) of Daniel 9:24-27 in his Olivet discourse to be later expanded by the entire Apocalypse.

Conclusion

You are probably wondering whether Gabriel came to clarify or confuse the vision of Daniel 8! Perhaps after reading this article you, like Daniel, will be sick many days hence! A friend of mine once said that writing about Daniel 9 was like riding a horse in two directions at once. There have always been and always will be various ways of interpreting this passage. The frustrating thing about Daniel 9:24-27 is its obscurity. It is impossible to adequately simplify it because there are no certain answers about it to simplify! We certainly do not feel our interpretation is the only word on the topic, but we find the conclusions of traditional Adventism even more questionable than our own. We do feel it is unwise to imitate the course of Adventism by creating foundational doctrines from obscure passages of apocalyptic literature.

So, let us make a final summary of this key passage. Daniel 9:24-27 begins with the glorious promise of the restored kingdom of righteousness along with the destruction of evil. It had a specific meaning at the time it was written and it applied to a specific historical situation. The passage also can be applied to the struggle between God’s truth and Antichrist in every age. Christ himself quoted from this prophecy of Daniel in Matthew 24:15, applying it to the end of the world as well as to the destruction of Jerusalem.

Where then does 1844 figure in all this or the belief in an attenuated ‘investigative judgement?’ Nowhere, so far as the Scriptures are concerned. Instead, we have the glorious promise of justification for God and humankind and the final establishment of the kingdom.