Daniel’s 70 Weeks & The Messiah

Introduction

Throughout the Tanakh (the Old Testament), there are various prophecies, passages, that foretell of God’s chosen saviour of both Israel and the world, an Anointed one (Messiah/Christ).

There are various descriptions of the Messiah and what he would do, including such descriptions that he would be “born from a virgin woman”, would be known as “God is with us” (Isaiah 7:14), that he would be born in Bethlehem, and that his origins would be “from ancient times” (Micah 5:2). These are all descriptions most Christians and even non-Christians are familiar with, when it comes to the account of Yeshua (Jesus) in the New Testament.

Of course, hardened sceptics will not accept the witnesses and testimony of the Christian New Testament scriptures. They argue that “you cannot use the Bible to prove the Bible”, or “you cannot use the testimony of Christians to prove Christianity”.

In this respect, some accuse Christians of the 1st Century of “abusing the Old Testament” by “picking verse out of context” to apply to Yeshua, and they even look at Yeshua’s own words with distrust, as if he were a deceiver or false prophet who merely made himself “look like” the expected Messiah by means of “self-fulfiling prophecy”, ie; simply ‘acting out’ the fulfilments of scripture.

In other words, it would be as if I saw an ancient text which said “a man in a yellow jacket will make a cheese sandwich standing on a street corner in Britain”. If I wanted to make myself out to be that foretold figure, I’d go out, buy a yellow coat, stand on the street corner and make a cheese sandwich, declaring “I am the one, follow me!”. This is the crime of which sceptics, ranging from atheists and modern day Jews, accuse Yeshua of.

This is of course is not an unreasonable accusation. After all, several individuals over the years, even to this day, have made themselves out to be people they are not. Cults are often formed on the premise of individuals looking to scriptures, and pointing out arbitrary or heavily interpretational passages to paint themselves out to be “chosen ones”. Yeshua himself even said to “beware of false Christs and prophets”, who do these very kinds of things (Mark 13:6).

So if we cannot simply point to the acclaimed witnesses in New Testament scripture and compare those texts alone to the Tanakh in order to prove Yeshua is who he and his disciples claimed he was, what can we do? We need some form of hard external non-Christian evidence that would undeniably point out Yeshua to be the real Messiah.

As the source of Messianic prophecy is from the Tanakh, it is there we must look. Akin to a 1st Century Jew, we ourselves must put aside our preconceptions, and look to Old Testament scripture with unbiased eyes, to see where it leads us.

It is with this view, we will today look at what may be one of the most key Messianic prophecies in the Bible. The 70 Weeks of Daniel.

What are Daniel’s 70 Weeks & Why is it Important?

So, why Daniel’s 70 weeks?

“Daniel’s 70 weeks” is a specific prophecy found at Daniel 9 in the Tanakh which tells of a coming “Anointed one”. It not only tells us what this Anointed one would do, but it also it gives us a calculation to give us the exact time period he would come, which is the next best thing to a confirmed “date”. This narrows down severely the time period of when any person can claim to be the Anointed figure of this prophecy.

But of course, that alone would still not be enough to ensure security from false anointed ones. For one could merely read the historical texts during that time period, and still act out the “prophetic expectations”. But the prophecy goes one better….

Daniel’s 70 weeks also gives us “external circumstantial evidence” of the time of the Anointed one, telling of events that would happen in the world around at that time, things beyond the influence of a mere man who could be a mere pretender.

In addition, unlike the other prophetic scrolls of the Bible of which we only have copies dating ‘after’ the said major historical events happened, making it more difficult to confirm for sceptics if they were true prophecy or just history “written to look like prophecy”, the oldest documents currently archived of Daniel’s prophecy are at least 300-400 years before the events that the prophecy foretells.

Specifically, we are told:

“...Then the people of the prince who is to come will destroy/corrupt the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed. And he will strengthen a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And to the Temple will come the abomination that causes desolation, until the decreed destruction is poured out”. – Daniel 9:26-27

We see here, three major events outside the influence of a normal everyday man, written in a scroll that long predated said events:

War and desolation
The city of Jerusalem and the temple sanctuary will be destroyed or corrupted
Sacrifices and offerings will end

These are massively significant events. Not only that we are told a war would potentially lead to the corruption or destruction of Jerusalem’s holy second temple, but that all sacrifices and offerings would end! A practice which had been carried out for over 3000 years in Israel, and was integral to the Jewish system and law, and is not something Israel would give up so easily, even if it meant that they would have to rebuild a third temple to reinstitute their sacrificial practices, just as they did when the first temple was destroyed by the Babylonian King Nebuchadnezzar II in 587 B.C.E.

When Jerusalem fell to the Romans in 70 A.D, the temple was both desecrated and destroyed, and as a result Jewish sacrifices put to a complete end, the effects of which have lasted to this day.

To this very day, many if not most modern Jews wish that they could rebuild their temple, reinstitute the Levitical priesthood, and offer up sacrifices to God once more, but such has not been the case since 70 A.D, over 2000 years ago! In fact, it would be considered impossible to do so now, as the ancient family records of the 12 Tribes have been lost to time and were not retained after Rome destroyed Jerusalem, and thus it would be impossible to reinstitute the Levitical priesthood (which would have to be of members of the tribe of Levi, the family lineage of the first high priest, Aaron).

Thus, we see evidence here, even without the inclusion of the coming of the Anointed one, of a real prophecy that was successfully fulfilled.

Hence, we see why Daniel’s 70 week prophecy is so important. One might argue that these passages were one of, if not ‘the’ most important prophecy in the entire Bible to this current date, purely because of the fact we have hard evidence that these texts long pre-date the time period of which these events were later fulfilled.

However, the value of these scrolls are not just from their accurate predictions of what would happen to Jerusalem, but their connection to helping us know who the real Anointed one would be. Which is a sensitive subject, even today, amongst, Christians, Jews and other Abrahamic based faiths.

Different people have different interpretations or claims about these passages, ranging from atheists, Jews and Christians, respectively, each often with their own agenda or bias to either discredit or otherwise support a specific preference of meaning, thus it’s important for us to take a look at this prophecy objectively without bias.

A Closer Examination of Daniel 9

“Seventy sevens are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy. Know and understand this; From the delivery of the word to restore and rebuild Jerusalem, until the Anointed Prince/Leader, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress. Then after the sixty-two weeks the anointing will be cut off and condemnation/judgement will not longer be in it. And the city and the Most Holy will be corrupted/destroyed(?) with the Leader who is to come. And they shall be cut down like in a flood, and until the end there will be war; desolations have been decreed. And he will confirm/strengthen(?) a covenant with many for one week, but in the middle of the week an will be put to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the completion of time, the completion shall be given to the destruction”. – Daniel 9:24-27 (Septuagint)
“Seventy sevens are decreed about your people and your holy city, 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 the Most Holy . 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. 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. Desolations are decreed. And he shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering. And on the wing of abominations shall come one who makes desolate, until the decreed end is poured out on the desolate.” – Daniel 9:24-27 (Dead Sea Scrolls)
“Seventy sevens are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy. Know and understand this; From the delivery of the word to restore and rebuild Jerusalem, until the Anointed Prince, there will be seven weeks and sixty-two weeks. It will be rebuilt with streets and a trench, but in times of distress. Then after the sixty-two weeks the Anointed [one] will be cut off and have nothing. And the city and the people of the prince who is to come and will destroy the city and the sanctuary. The end will come like a flood, and until the end there will be war; desolations have been decreed. And he will confirm/strengthen(?) a covenant with many for one week, but in the middle of the week he will put an end to sacrifice and offering. And on the wing of the temple will come the abomination that causes desolation, until the decreed destruction is poured out on the desolate”. – Daniel 9:24-27 (Masoretic)

We see in this prophetic passage several details, some differing somewhat depending on the manuscript source, but overall the same prophetic theme is upheld.

Daniel’s Prophetic Expectations

We must first overview Daniel’s prophecitic expectations. In this we are told:

Jerusalem would be rebuilt in times of distress
An Anointed Leader or Prince would arrive and then be “cut off” or that the anointing would be cut off
War and desolation would come to Jerusalem and people cut down as by a flood
The city of Jerusalem and the Temple sanctuary will be destroyed or corrupted by the hand of the Anointed Prince
The Anointed Prince would confirm or strengthen a Covenant
The Anointed Prince would end sacrifices and offerings
The Most Holy would be annointed
Sin would be brought to an end and everlasting righteousness given
All visions and prophecies would be sealed

The Timeframe

The second thing to take note of, is that we are given a both timeframe for these events, and a point in time from when that timeframe should be counted.

Length of the Timeframe

In total, we see that there will be “70 sevens”.

The first thing to examine here is the true meaning of the 70 sevens. We need to confirm just what the “sevens” are. Is it days? Thus, 70 sets of seven days, making 70 weeks? Or is it another time frame, such as 70 sets of seven years, or months?

To find clues, we need to examine the passage itself and its finer details.

We told that:

After 7 sevens (49) Jerusalem is rebuilt
The Anointed figure is “cut off” after the 62 sevens (434, 483 in total from the word to rebuild)
For 1 period of seven a Covenant is made, in the middle of that seven sacrifice and offerings end, Jerusalem is destroyed by the abomination, and the end of 70 sevens (490)

We should first note that, the word used in this passage for “sevens” is “shabua”, which typically in the Bible often refers to either a week of days or years. The term for “months” is a term known in Hebrew as “chodesh”.

“From chadash; the new moon; by implication, a month — month(-ly), new moon”. – Strong’s Exausative Concordance

“1 period of seven days
2 heptad or seven of years, late, Daniel 9:24,25,26,27 (twice in verse). — שֻׁבֻעוֺת Ezekiel 21:28 see שָׁבַע]”. – Brown-Driver-Briggs

We can likely therefore disregard the idea of “months” coming into the count of these sevens. But are left with the option of weeks and years.

Another large clue in detirmining what period of time is meant, is noting that we are told after 7 sevens, all of Jerusalem would be rebuilt. Therefore, we can safely disregard the notion of 7 weeks, for that would be a mere 49 days to rebuild the entirety of Jerusalem and its temple (and let us not forget they did not have power tools, cranes or other modern building luxuries), further, we are told in the New Testament that the Jews claim it took 46 years (John 2:20).

We also find in scripture, that prophecies can be interpretred via day for year rules:

“You shall count seven weeks of years, seven times seven years, so that the time of the seven weeks of years shall give you forty-nine years”. – Leviticus 25:8
“And when you have completed these, you shall lie down a second time, but on your right side, and bear the punishment of the house of Judah. Forty days I assign you, a day for each year“. – Ezekiel 4:6

Therefore we already have a strong case, in language, practicality, and the prophetic writing styles, that the sevens spoken of, are likely to be sets of seven years. Nevertheless, for the sake of leaving no stone unturned, we will be exploring various different timeframes as we study and unravel this passage, to see where they will take us.

Beginning of the Timeframe

Another question to ask is, “when to the 70 sevens begin?”.

We are told that the 70 sevens begins when “the word to restore Jerusalem” comes. But of that word, we have several candidates.

Because of its so-claimed ambiguity, different groups and individuals assert different start points and insist on various different “words to restore Jerusalem”, some advocating the command of the restoration of the Temple, others the entire city. Christians will be biased toward later starting dates for the 70 sevens, so that it would lead to the period of Yeshua, and some pointing the ‘prophecy’ of YHWH foretelling Jerusalem’s reconstruction.

Christians will be biased toward later starting dates for the 70 sevens, so that it would lead to the period of Yeshua. Others, such as Jewish Preterists will assert the “foretold Anointed one” to be King Cyrus, or a Jewish high priest such as Onias III during the Maccabean period when Antiochus IV desecrated the Temple, put a stop to temple sacrifices, and set up a statue of Zeus. Some Jews will assert the Anointed one of this passage is the final Jewish high priest of the 1st Centuy A.D, Phannias Ben Samuel, others believe it may have been Vespasian or Titus who desercrated the Temple and later led an army to destroy it, whilst athiest secular liberal scholars, will try to assert that the passage isn’t Messianic or prophetic at all, but instead try to claim, akin to some Jews, that it speaks of individuals such as King Cyrus, Onias, Antiochus IV, and the Greeks, but insisting that it wasn’t prophecy, rather, history written in a “prophetic flavour”, and by this they would assert earlier starting dates to count the 70 weeks from.

So where do we go?

We must explore every avenue, every asserted timeframe, and every scripture on the matter, to do our utmost to explore exegetically and unbiasedly, the Biblical dates, time periods, prophecies and decrees concerning the building of Jerusalem and the various historical figures.

First, we must see to all of the scriptures where “word” or “decree” was given in regard to the rebuilding of Jerusalem:

Psalm 69:35: “For, Zion will be saved by our God, And the cities of Judah will then be rebuilt, Which the people will inherit thereafter… Yes, that is where they will dwell”.
Psalm 102:16: “For YHWH will rebuild Zion once more, And there, He’ll appear in His glory”.
Jeremiah 1:2,9-10: “God’s words came to him in the days of Josiah (the son of Ammon) the king of Judah in the 13th year of his reign… Then the Lord stuck his hand out toward me and touched my mouth, and said:‘Look! I’m putting my words in your mouth. For I’ve appointed you over nations and kingdoms. To root out, cut down, and set free, And then to rebuild and replant'”.
Jeremiah 29:1-3, 30:18, 31:4: “These are the words of the scroll that Jeremiah the Prophet sent from Jerusalem to the elders that had already been relocated, as well as to the priests and false prophets… to all the people that Nebuchadnezzar had moved from Jerusalem to Babylon after King Jeconiah, his queen, his eunuchs, and all the freemen, servants, and craftsman had been taken from Jerusalem. [He sent it] by the hand of Elasah (the son of Shaphan) and Gemarijah (the son of Hilkijah). For they were the ones whom Zedekiah (the king of Judah) had sent to the king of the Babylonian [Empire] that lived in [the city of] Babylon… YHWH said; ‘Look! I’ll return those of Jacob who’ve been taken away‘…

All that were led off as captives. Then, I will show mercy upon them And rebuild their city there in the heights, Where I will seat all the people According to the ways they’ve been fair… I will rebuild you and you’ll be rebuilt, O virgin daughter of Israel”.
Jeremiah 31:38, 32:1: “‘But, look! The days are coming,’ said the Lord, ‘When the city of YHWH will be rebuilt. [It’s walls will run] from the HananEl Tower All the way to the gate at the corner… Well, all these words had come from YHWH to Jeremiah in the 10th year [of the reign] of Zedekiah, the king of Judah, which was the 18th year of [the reign of] Nebuchadnezzar the king of Babylon“.
Amos 1:1, 9:14: “These are the words of Amos [which tell] of things that took place [while he was at] Kiriath JaiRim in Tekoa and of the things that he saw concerning Jerusalem in the days of Uzziah the king of Judah, and in the days of Jeroboam (son of Joash) the king of Israel, two years before the earthquake…. ‘Then, I will bring back My people (Those that were carried away… The Israelites that had been captured) And they will rebuild their cities (Yes, they will live in them again). Then, they will plant vineyards and drink their own wine… They will plant gardens and eat their own fruit!’”
Isaiah 44:26-27: “‘I’m the One that causes to happen Whatever My servants ask in their prayers, And that makes the council of My messengers true.‘ I’m the One that says to Jerusalem, You will be lived in again… To the cities of Judah, You’ll be rebuilt… And to her desolate places, I’ll raise you! ‘I tell the abyss, You’ll be empty, And I say to the rivers, I’ll make you dry.’‘ I’m the One who’ll say this to Cyrus; Think first and then you must do All the things that I’ll tell you to do. For Jerusalem must be rebuilt, And My [Temple’s] foundation must be laid“.
Isaiah 60:10: “‘Then, foreigners will come to rebuild your walls, And their kings will be standing beside you”.
Ezekiel 36:10: “Among you, I’ll multiply men To the ends of Israel’s [borders]; Your cities will all be lived in again, And the places they destroyed will all be rebuilt”.
2 Chronicles 36:22-23: “It was in the 1st year of Cyrus, the king of Persia, after the fulfillment of the words of YHWH through the mouth of Jeremiah, that YHWH awakened the spirit of Cyrus and commanded him to send a written proclamation throughout his kingdom, that said, ‘Cyrus the king of Persia says; All the kingdoms of the earth have been given to me by YHWH, the God of heaven, and He told me to build a Temple to Him in Jerusalem in Judah. So, who of you are His people? His God YHWH is now with him, so let him [return to Jerusalem]!’”
Ezra 1:1-4: “In the 1st year of King Cyrus of Persia, the Word of YHWH came through the mouth of [the Prophet] Jeremiah to awaken the spirit of King Cyrus. So, [Cyrus] sent a written proclamation throughout his kingdom that said, ‘This is what Cyrus the king of Persia has decreed; All the kingdoms of the earth have been given to me by YHWH, the God of the heavens, and He told me to build a Temple to Him in Jerusalem of Judah. So, who of you are His people? His God YHWH is now with him! Therefore, let him [return to Jerusalem] and build a Temple for the God of Israel who is The God in Jerusalem. Therefore, all the Judeans should leave the places where they’ve been staying and take up a collection of silver and gold, as well as of things from among their belongings and their cattle, [to rebuild] the Temple of God in Jerusalem.’…
Zechariah 1:7, 12, 16-17, 2:3-5, 6:9-15: “Well, it was on the 24th day of the 11th month (the month of Shebat), in the 2nd year [of the reign] of Darius, that the Word of YHWH came to me…

O YHWH of Armies; How long will you fail to show mercy On Jerusalem and the cities of Judah? For, this is the 70th year of Your rage…. And because of this,’ said YHWH, ‘On JeruSalem, I will show mercy, And My Temple will soon be rebuilt there.’ Then YHWH added; ‘So, I’m stretching a line over Jerusalem.’ ‘[And the messenger said], ‘Therefore, shout aloud [in joy] once again! For YHWH of Armies said this; To your cities, I’ll be sending good things; For, I will show mercy on Zion, Since Jerusalem is the place that I chose!’….

Well at that, Look! The messenger who was speaking to me stopped, and another of [God’s] messengers came to meet him, and said; ‘Tell him that Jerusalem will be lived in again… Within her, there’ll be crowds of cattle and men. ‘And [tell him] that YHWH says this; I’ll be a wall of fire to surround her As well as the glory within her….

Then the Word of YHWH came to me and said; ‘Take [silver and gold] from the rulers, As well as from those that are wealthy, And from those that have greater knowledge! [You will find them] in the house of JosiAh (son of ZephaniAh), Who has just returned from Babylon. ‘Then, with the silver and gold, make a crown, And place it upon Joshua’s head (The son of Jozadek, the High Priest). And tell him that thus says YHWH; ‘Look! There’s a male whose name is The Sprout, And he will grow from below To rebuild the House of YHWH. ‘Then, he will receive all the greatness he needs To sit and rule from his throne. For there’ll be a Priest on [God’s throne], And there’ll be peace and purpose between [those two roles]. ‘This crown will remain [in the Temple] As a reminder to those that showed recognition And favor to the son of Zephaniah…

This will serve as a psalm in the House of YHWH. ‘And thereafter, from far-away places, will come Those who’ll rebuild the [Temple] of [God]. Then you’ll know that I had been sent By YHWH the Almighty. And all who hear this will [wish] That they had paid closer attention To the voice of YHWH their God.’… “.
Psalm 147:1: “Praise Yah. A Psalm of Haggai and Zechariah. Praise YHWH, for our God is good, And praising Him is delightful! For our Lord will rebuild Jerusalem, And return all of His scattered people”.
Ezra 4:11-16, 19, 21, 24, Ezra 5:1-3, 6, 8-9, 1, 13, 17, Ezra 6:1-3, 6, 8, 11-12, 15: “This is what they wrote to King Arthasastha; ‘From your servants on the other side of the river; We wish to inform the king that the Judeans whom you sent among us have come to Jerusalem (an apostate and wicked city), where they’ve raised a foundation and they’re getting ready to rebuild its walls. So, we want the king to know that if the city should be rebuilt and its walls re-erected, they will stop paying their tolls and taxes, and they’ll treat the king wickedly! It’s because we don’t wish to see such indecent treatment of the king that we’re sending [this letter], and we want to let the king know what is really happening. ‘If you will examine the records of your ancestors, you will see that [Jerusalem] is an apostate city that treats their kings badly, and that they’ve been escaping and rebelling throughout the ages. This is why their city was destroyed! Therefore, we are informing the king that the city should not be rebuilt and that they should not be preparing its walls…. [Then the king replied];… ‘So now, [I have] passed a decree that those men should stop their work and that their city must never be rebuilt again!”….

As a result, construction on the Temple of God in Jerusalem came to a halt, and it remained on hold until the 2nd year of the reign of Darius the king of Persia…. It was then that the Prophets Haggai and Zechariah (the son of Iddo) [each] spoke prophecies about the Jews in Judah and Jerusalem in the Name of the God of Israel. So, Zerubbabel (the son of ShealtiEl) and Joshua (the son of Jozadek) got up and started rebuilding the Temple of God in JeruSalem once again, along with the Prophets of God that came to help them. Then Tatnai (the vassal king on the other side of the river) and Shetharboznai and their fellow servants came to them and asked:‘ By whose decree are you rebuilding this Temple…’.

This is what the letter that was sent to King Darius… Let it be known to the king that we went into Judea to the Temple of the great God, and found it being rebuilt with the best of stone and with timbers being inserted into the walls. So, we asked the elders there by whose decree this Temple was being rebuilt… And this was their reply:… in the 1st year of Cyrus (the king [that conquered] the Babylonians), he issued a decree to rebuild this Temple of God… Now, if the king approves; Please send someone to the treasury in the king’s temple in Babylon to see if King Cyrus really did issue such a decree to rebuild the Temple of God in JeruSalem, And when the king finds out, may he send a reply to us.’…

Well, after examining the library at the treasury in Babylon, King Darius thereafter issued a decree. For in the city of Achmetha, in the palace of the Medes, he found a scroll with a record that was written in the 1st year of King Cyrus, where he rendered a decree concerning the Temple of God in Jerusalem. It said, ‘Allow a Temple to be built where they will offer sacrifices! Let them set in place the foundations… So [the king] told King Tatnai, Shetharboznai, and his fellow servants (the Apharsachites from the other side of the river) to leave that place and to allow the work on the Temple of God [to be completed]… [He said]; ‘My decree through the elders of those Judeans is for them to build the Temple of God using tax money from the [vassal] kings on the other side of the river… ‘

This decree has come from me, and any man that challenges what I’ve said will have his house demolished and its boards placed upright; Thereafter, he will be impaled on top of them, and everything in his house will be looted. May the God that camps and puts His Name there wipe out any people and their kings that raise a hand against, or change, or hide the Temple of God in JeruSalem. For I Darius have rendered this decree after thoughtful consideration… May it be so!’… the Temple was completed by the 3rd day of the month of Adar in the 6th year of the reign of King Darius”.
Haggai 1:1-4, 14-15: ”In the 2nd year [of the reign] of King Darius, in the 6th month and on the 1st day of the month, The Word of YHWH came by the hand of Haggai the Prophet and said, ‘Speak to ZerubBabel the son of ShealtiEl from the tribe of Judah and to Joshua (son of JoZadek) the High Priest, and tell them 2 that YHWH the Almighty says this; ‘These people say that the time isn’t right To rebuild the House of YHWH.’ Then the Word of YHWH went on to say this through the hands of HagGai the Prophet; ‘Is it indeed the right time For you men to live in nice houses While this [Temple] is lying in ruins?… So thereafter, YHWH awakened the spirit of Zerubbabel (the son of ShealtiEl) from the tribe of Judah, the spirit of Joshua (the son of Jozadek) the High Priest, and the spirits of the rest of the people, and they went to work on the [Temple] of their God YHWH the Almighty. They started [the project] on the 24th day of the 6th month in the 2nd year [of the reign] of King Darius“.
Nehemiah 2:1, 4-6, 6:15, 7:1, 4, 5-7, 70-73: “…it was in the month of Nisan in the 20th year [of the reign] of King Arthasastha/Artaxerxes… Then the king asked me: ‘So, what is it that you are looking for? ’Well, I then prayed [silently] to YHWH the God of heaven, and thereafter I said to the king: ‘If the king is moved to do such a good thing, and if he is pleased enough with his servant that stands before him; Please send me to Judah and to the city of the tombs of my ancestors, so that I can rebuild it.’ Then the king (who was sitting next to his concubine) asked me; ‘How long will this take and when will you return? ’Well, the king [found my proposal] to be good and he sent me off… we finished the wall on the 25th day of the month of Elul, after 52 days…

Well after the walls were finished and the gate doors were set in place, we took a census of the gatekeepers, singers, and Levites…. the city was wide and spread out, not many people lived there yet, and none of their homes had been completed. Then God inspired my heart and I gathered all the important people, the rulers, and the common people into groups and I had them registered. That’s when I found a scroll that listed all the people that had first returned [to JeruSalem] and the cities that they had returned to in Judah after the captivity and the resettlement by King Nebu Chadnezzar of Babylon. The men of Israel that had returned with Zerubbabel, Joshua, Nehemijah, Azariah, Raamijah, Nahamani, Mordecai, Balsan, Mispereth, Bigvai, Nehum, Baana, and Masphar…

Then [King] Arthasastha sent 1,000 large gold coins to the family heads for the reconstruction (which was all put into the treasury), plus 50 [gold] bowls and 530 robes for the Priests. Thereafter, the family heads contributed 2,000 more large gold coins for the work, plus 2,300 large silver coins, which was all put into the treasury. And then the rest of the people contributed 20,000 large gold coins, 2,000 silver coins, and 77 outfits for the Priests. Well after that, the Priests, Levites, gatekeepers, and singers each returned to the cities that their families were from, as did the Nethinim and all Israel“.

All the above listed references are arranged in the best estimation of chronological order. We must now list all the decrees and words to assess their dates and prophetic calculations of the 70 sevens. I shall list dates which calculate the first 7 sets, the 62 sets, and the full set of 70 sevens.

The calculation of the first “7 weeks of years“, equalling 49 years, is the foretold time of the completed rebuilding of Jerusalem.

The calculation of the “62 week of years“, 434 years, in turn equalling 483 years when added to the first 49, foretells time of the Anointed’s cutting off.

And the end of the full prophecy comes by the full “70 weeks of years“.

The following calculations are made in accordance to my personal knowledge of the Biblically asserted, secular, and scholarly accepted historical dates for these events.

Orders to Rebuild

Declaration & Year	7 weeks of Years	62 weeks of Years	70 weeks of Years
1st year of Cyrus (539/537? B.C)	-49 = 490 B.C/488 B.C	– 483 = 56 B.C/54 B.C	– 490 = 49 B.C/47 B.C
2nd year of Darius the Great of Persia (520 B.C)	-49 = 471 B.C	– 483 = 37 B.C	– 490 = 30 B.C
20th year of Artaxerxes (445/455 B.C?)	-49 = 396 B.C/406 B.C	[– 483 = 38(39) A.D/28(29) A.D	490 = 45(46) A.D/35(36) A.D

Rebuilding Foretold

Declaration & Year	7 weeks of Years	62 weeks of Years	70 weeks of Years
Psalm of David (?) (1010–970 B.C?)	-49 = 961-921 B.C	– 483 = 527-487 B.C	– 490 = 520-480 B.C
Scroll of Isaiah (800-690 B.C?)	-49 = 751-641 B.C	– 483 = 317-207 B.C	– 490 = 310-200 B.C
Kings Uzziah and Jeroboam (son of Joash), two years before the earthquake (792-750 B.C?)	-49 = 743-691 B.C	– 483 = 309-267 B.C	– 490 = 302-260 B.C
13th year of Josiah (627 B.C)	-49 = 578 B.C	– 483 = 144 B.C	– 490 = 137 B.C
Scroll of Jeremiah (597-594 B.C?)	-49 = 548-545 B.C	– 483 = 114-111 B.C	– 490 = 107-104 B.C
Scroll of Ezekiel (593-565 B.C?)	-49 = 544-520 B.C	– 483 = 110-82 B.C	– 490 = 103-75 B.C
10th year of Zedekiah (587 B.C)	-49 = 532 B.C	– 483 = 104 B.C	– 490 = 97 B.C
2nd year of Darius (the Mede/Great?) (539?/520 B.C?)	-49 = 490 B.C/471 B.C	– 483 = 56 B.C/37 B.C	– 490 = 49 B.C/30 B.C
Psalm of Haggai and Zechariah (539?/520 B.C?)	-49 = 490 B.C/471 B.C	– 483 = 56 B.C/37 B.C	– 490 = 49 B.C/30 B.C
Anonymous Psalm (?)	?	?	?

We see that we have two categories to examine. One being direct orders to rebuild Jerusalem, and the other lists when Jerusalem was “foretold” to be rebuilt.

If we follow each from their asserted dates of authorship, they take us to end dates in accordance to the 70 sevens calculations. By this, we shall compare the dates and see if they match any of the events of Daniel historically.

Examining the Prophetic Statements

We will begin with examining the prophetic statements.

If we are to think logically, one would assume that if the decree of the 70 sevens is to be calculated by a date from the “foretelling” of Jerusalem’s rebuilding, then it would surely be the “first mention” of said prophecy, and therefore lends to the fact that the earliest authored statement would take precedent. To assert a later date in this respect, could be argued to be overly arbitrary, as the later prophecies could easily be argued to be mere “reiterations” and “reminders” of the initial prophecy that was first given by Yah to his people.

An additional argument that it would make sense to go by the earliest prophetic statement, is that choosing any of the others as one’s starting date merely becomes a game of “pick your favorite or most convienent statement”, which isn’t exactly “prophetic” or “exacting” on God’s part or of his prophets. That, and it goes completely against the entire premise and purpose of Daniel giving us a detailed calculation in the first place. It is only sensible to assume Daniel had a very ‘specific’ declaration in mind. Thus it lends us firm reasoning to why we will be operating in chronological order.

Beginning our evaluation, the earliest possible statement we could try to attest is what is called a “psalm of David”, at Psal m 69:35.

The authenticity of this Psalm being attributed to David is questionable, as its writing style appears to be written in a “present tense” as if Israel had already been destroyed and the writer awaits it to be rebuilt.

Of course, the nature of prophecy would grant us the argument that perhaps it was written that way ‘because’ it was prophecy. Yet, it would seem no other contemporary writers made note or mention of this, or feared the destruction of their city. Furthermore, such the destruction of Jerusalem was a punishment upon Israel because they went off course and rebelled against God despite his warnings for them to turn about. In David’s time, the city of Jerusalem had not been long built, and the Temple didn’t yet exist, as it was built by his son, Solomon (1 Kings 6:1).

It has also been noted that some Psalms that are attributed to David on the topic of Jerusalem’s fall and rebuilding, do not appear in all ancient manuscripts, which gives way to the suggestion that such an attribution to David is spurious, and was rather a latter insersion by scribes, who for some reason wanted to add it to one of David’s psalms. Either that, or it was a potential copyist mistake (which wouldn’t be the first of its kind).

However, if one did assert the authenticity of the Psalm to David, one might try to say that by calculating from this timeframe, the completion of the full 70 sevens leads to the time period of Cyrus’ decree to rebuild Jerusalem… is it therefore a potential candiate to start our 70 sevens? No.

We must remember, that the rebuilding of the Temple and city happens ‘long before’ the end of the 70 sevens. The date of the rebuilding if calculated from “David’s” psalm, would take us to 961-921 B.C, thus it would not match the critiea of being the “date of the word” for the 70 sevens to begin. We are told the first set of sevens sees the completion of the “rebuilding” of Jerusalem. At David’s time, Jerusalem had not been cast down, nor its temple yet built. Furthermore, the ‘end’ of the 70 sevens indicates the “destruction” of the Temple and ending of sacrifices, which is the opposite to Cyrus’ decree.

Therefore, we can safely assume that Psalm 69, is not the date in which Daniel wishes us to calculate the 70 sevens from.

After setting aside David’s psalm, we have a number of other candiates to examine. The earliest of which that can be truly authenticated being the scroll of Isaiah.

Examining this scroll we see its statement is long before Jerusalem was ever cast down, and its calculations do not give way to the time period of its rebuilding, nor the death of a Anointed person, nor the destruction of the Temple and the ending of sacrifices.

Even if asserting that by the end of the 62 sevens and full 70 sevens, that the first Temple by that time was destroyed and sacrifices put to a temporary end, it would be at least 200 years off the mark, for the first temple was destroyed in 587 B.C, and the timeframing of the initial rebuilding of the Temple and city at the first set of 7 sevens, is a complete failure of criteria. An additional note to make is that again, the ‘end’ of the 70 sevens would be a time where the Temple and city would be no more, but overtaken by war, desolation and destruction, which in the 300s B.C, was not the case, but rather saw the building of the city and Temple.

Furthermore, asserting that Daniel’s prophecy speaks of the destruction of the “first” Temple and city, is completely moot, seeing that Daniel writes in the context of the “rebuilding” and later destruction of a “second temple and city”.

Hence, Isaiah’s prophecy cannot be the declaration that we base our calculation upon.

From here, we begin to enter into very arbitrary territory. For we have no statement from Daniel that if he was not referring to the first made prophetic statement, that he would have been randomly referring to any of the others that followed. And thus one could easily justify ending the examination of the prophetic words here, and be forced to conclude that the decree must have referred to the “orders” to rebuild Jerusalem.

However, for the sake of leaving no stone unturned, we will still examine the further prophetic statements.

Examining the scrolls and declarations that follow, the words that came in the time of Kings Uzziah and Jeroboam, Josiah’s 13th year, and the scroll of Jeremiah, face the same issues that Isaiah’s scroll does. So neither can it be any of them.

This leads us to the Scroll of Ezekiel as our next examination.

One might try to argue that Daniel referred to Ezekiel’s word, as he was a contemporary prophet of his lifetime, as was Jeremiah. The issue facing us with this scroll, however, is that it’s not known what its date of authorship is, nor we do we truly know the date of his declaration. All we know is that it was written during his lifetime, and thus can be from anywhere between 593-565 B.C, which is a big timescale.

Furthermore, being a contemporay to Daniel, doesn’t give us much in the way of firm reasoning ,for as aforementioned, Jeremiah was also contemporay, and he too made very akin statements to the rebuilding of the city and temple, as God had communicated with multiple approved prophets during this period, to guarantee and authenticate his promises to the people of Israel, and these various statements as we have seen do not match the criteria of thr 70 sevens.

Hence, we are on very shakey ground.

But if I wanted to be generous, and play to either a Jewish Preterist, or athiest bias, then I would try looking toward the latter end of the dating estimations.

Howeven even if we do this, we run into problems. We see the caculations leads us into the 520s B.C for the rebuilding of Jerusalem, of which only truly “began” in the 520s B.C by decree of Darius the Great. Of course, one could attempt be very generous in this respect and try to claim that the “end” of the first 7 sevens indicates the “beginning” of Jerusalem’s rebuilding.

One might in fact try to argue, that this could even be supported by the later and modern Jewish translation of the Tanakh of this passage, of which states;

“And you shall know and understand that from the emergence of the word to restore and to rebuild Jerusalem until the anointed king [shall be] seven weeks, and [for] sixty-two weeks it will return and be built street and moat, but in troubled times…” – Daniel 9:25 (The Complete Tanach Version)

Via this translation, some could attempt to claim that either Cyrus or Darius the Great was the initial “anointed king” in this part of the passage. However, we face two problems.

The first, is that neither Cyrus nor Darius never did allow the Jews to rebuild the full city, but only the Temple, which does not seem to match Daniel’s descriptions of the first set of sevens, though one might try to make a case for it.

Secondly, by this calculation and translation, the full rebuilding ends roughly in 80s B.C. However, this would long surpass the era of the Maccabean wars and the Greek take over of Jerusalem between 167-134 B.C , of which by that time, Jerusalem had been long built and its Temple in full operation. Therefore, even being generous as possible by trying to make Ezekiel’s statement match the initial rebuilding declaration of Cyrus or Darius the Great, the rest of the timescale and events do not match the criteria.

Thus, Ezekiel is not our base for the 70 sevens.

Our final option to examine of the prophecies is the 10th year of Zedekiah. This too faces the same problems as Ezekiel, and so this cannot be our statement either. After this, we only have the decree of Darius which at best matches the the “order” of Darius, and of course an Anonymous Psalm, which we cannot even begin to calculate from.

Hence, we are left with nothing when it comes to the foretelling of Jersualem’s rebuilding, which can only take us to the “orders” to rebuild.

Examining the Orders

Of the orders, we only have three to examine. Again, with the same reasoning as before, we shall look at them in chronological order.

The decree of Cyrus, based upon these dates we see, do not line up to a date of significance. The second set of sevens is long after any major events in Israel, with no possible connections at all to any figures who some would assert to be the Anointed, and by the end of the 70 sevens, nothing has happened at all in regard to the Covenant, the end of sacrifices, nor the destruction of the Temple at the hand of an Anointed Prince.

It also argued by some, though this aspect is debated, that Cyrus’ decree would not be the start of the 70 sevens, for he only ordered the rebuilding of the Temple, whereas Daniel claims it is a decree of the rebuilding of Jerusalem and all its walls.

So it would seem, the decree of Cyrus may not be the one we’re looking for based upon this evaluation. Though there are others who argue alternative calculations, but we will look to that in time.

Our second decree is that of what appears to be of Darius the Great. With this decree, we appear to be facing the same apparent issues of the first decree. Not only that, it is even further away from the events of the Maccabean wars, and is still nowhere near any other major events in Israel’s history.

This leaves us with the third decree.

Many Christians who believe Yeshua is the Anointed feel this to be the accurate date of calculation, for this third decree ordered not only the Temple to be rebuilt, but the entire city, as Daniel describes, and it’s calculation leads to a date far closer to the time period of Yeshua.

However, an issue that faces us is the debate over which historical date for this decree is accurate. Some say it was 445 B.C, others 455 B.C. A ten year difference. This begs closer examination.

A Closer Examintion of the Third Decree

If we go by the 445 B.C date, we see the 62 weeks of years, the period where the Anointed is said to be cut off, leads to roughly 38-39 A.D. However, it is also possible that 445 B.C, is not the date of the third decree, but 455 as other scholars would suggest, as the date of the king’s ascent to the throne and 20th year is contested.

But if this was such the case, then we would reduce the years by 10, and the date of the Anointed’s “cutting off” would be sometime at 28-29 B.C or shorlty “after”, and ‘this’ matches the criteria also. But of course, this would require us to prove that the third decree was indeed 455 B.C and not 455.

Ohers meanwhile would assert Daniel’s 70 weeks are counted in what some call “prophetic years”, of 360 days each instead of 365 solar years, which then allows us to count the 70 weeks from 445 B.C and end up at the same time period.

That of course, is not currently my area of expertise, so I can only refer to such individuals who are better informed than I on such a topic, however, what I shall examine are the “events” of these years, to see if the secular external evidence matches the criteria of Daniel.

Thus, if we assert either 455 B.C to be our calculation to count our 70 sevens, or if we count from 445 B.C counting via “prophetic years”, then this would mean the time of the Anointed one would be around 28 A.D, and his death would shortly follow this period. Otherwise the Anointed one’s death would be roughly in 38-39 A.D

We should now look to external evidences for this time period for any such fulfillments in history. In this, we will start by examining whether there were any Messianic expectations in this time period.

Messianic Expectations of the 1st Century

Those who would oppose Daniel to be prophetically pointing to a future time far beyond the Babylonian or Greek period of Israel (as athiests and sceptics would assert), or otherwise claim the Messianic prophecies pointed to beyond the time of the 1st Century to some future period (as many modern days Jews would assert) would have to assert that there were no Messianic expectations during the 1st Century, because such expectations would have either been fulfilled already in the past, or were being waited on at some other time.

The Christian Gospels

If we take neutral stance, the first thing we can point to, are of course, the Christian Gospel accounts, for they tell us word for word, that there were people “in expectation” of the Anointed’s arrival in their time period.

“The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Anointed”. – Luke 3:15
“The woman said to him, ‘I know that [the] Anointed is coming. When he comes, he will tell us all things'”. – John 4:25
“‘Where is the one who has been born King of the Jews? We saw his star in the east and have come to worship him.’ When King Herod heard this, he was disturbed, and all Jerusalem with him. And when he had assembled all the chief priests and scribes of the people, he asked them where the Anointed was to be born“. – Matthew 2:2-4

We see, according to the Gospels, there were several people in “expectation” of a special Anointed one, and some who even recognised the “signs” of the Anointed.

Of course, we can’t be biased. We have to take into consideration that the writers of these Gospels were making these stories up. However, even ‘if’ that was to be the case, what it does show us, is that from a secular point of view, there was expectation of an Anointed figure during this period, because even if the Gospels were fake, it means that at least certain people were inspired to write or “fake” these accounts, ‘because’ there would surely have been Messianic expectation during that period, in order to even get the “idea” to fake the claim that the Anointed one had come, as well as to convince other people.

It would seem highly unlikely to go about, especially in Jewish communities, telling these tales and saying “the people were expecting an Anointed one”, if such a thing wasn’t true at all. They would be instantly torn apart, not just by opposers such as the Pharisees and Sadducees, but the general public, and such argumentation would have been surely seen as part of anti-Yeshua Jewish apologetics during the ancient time period. But we do not see such a style of argument, even amongst the back and forth apologetics letters of the early Christian writers, within the New Testament, nor beyond.

But, of course, stopping at the Gospels isn’t sufficient, we need additional evidences of Messianic expectation during this period.

Melchizedek Scroll

Another source which points to clear future Messianic expectations after the time of the Maccabeans in regard to Daniel’s words, is the Melchizedek scroll which is pre-1st Century, dating to an estimated date of 100 B.C.E, only 100 years before the 1st Century.

This work is a considered a historical commentary or interpretation of the Old Testament prophecies, and makes direct mention of the 70 week prophecy and an expected future fulfillment after the time of the Maccabean wars, tying such fulfillments to Melchizedek, who the writer considers to be a leader of the angels and as a type of “god” of the Israelites.

“This is the day of [Peace/Salvation] concerning which [God] spoke [through Isa]iah the prophet, who said; [How] beautiful upon the mountains are the feet of the messenger who proclaims peace, who brings good news, who proclaims salvation, who says to Zion: Your ELOHIM [reigns] (Isa. lii, 7). Its interpretation; the mountains are the prophets… and the messenger is the Anointed one of the spirit, concerning whom Dan[iel] said, [Until an anointed one, a prince (Dan. ix, 25)] … [And he who brings] good [news] , who proclaims [salvation]: it is concerning him that it is written… [To comfort all who mourn, to grant to those who mourn in Zion] (Isa. lxi, 2-3). To comfort [those who mourn: its interpretation], to make them understand all the ages of t[ime] … In truth … will turn away from Belial… by the judgement[s] of God, as it is written concerning him, [who says to Zion] ; your ELOHIM reigns. Zion is …, those who uphold the Covenant, who turn from walking [in] the way of the people. And your ELOHIM is [Melchizedek, who will save them from] the hand of Belial. As for that which He said; Then you shall send abroad the trump[et in] all the land”. – Melchizedek Scroll (11Q13)

We see here clearly, that there were Israelites and scribes after the period of the Maccabean wars, who did not consider the Messianic prophecies to be yet fulfilled, and make a direct reference to Daniel’s 70 weeks in relation to it.

Another interesting detail of note, as aforementioned, is that this Messianic figure is directly connected with Melchizedek, and is considered a type of god or direct representative of God (Elohim) and head of the angels or messengers, in alike manner Michael the Archangel. Upon reading the Christian New Testament Epistles, it appears that writers such as the author of the letter to the Hebrews and Apostle Paul also make a type of connection or comparison with Melchizedek to Yeshua of Nazareth, and also claiming he has the voice of an archangel and God’s trumpet (Hebrews 7:1-17, 1 Thessalonians 4:16).

Josephus

Josephus, a Jewish historian from the 1st Century, also expected this Anointed one during his time, however, disagreeing with Christians, he believed the Roman Emperor Vespasian was this “foretold Anointed”, who would be responsible for destroying Jerusalem.

Likewise, other Jewish rabbis since that time, such as the famous 11th Century A.D rabbi, Rashi, came to similar conclusions, thinking the Agrippa and Titus were the Anointed ones.

“But what more than all else incited them [the Jews] to the war was an ambiguous oracle, likewise found in their sacred scriptures, to the effect that at that time one from their country would become ruler of the world. This they understood to mean someone of their own race, and many of their wise men went astray in their interpretation of it. The oracle, however, in reality signified the sovereignty of Vespasian, who was proclaimed Emperor on Jewish soil”. – Josephus, Wars

“Daniel also wrote concerning the Roman government, and that our country should be made desolate by them“. – Josephus Antiquities of the Jews, Book 10

“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 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 anointed one will be cut off, Agrippa, the king of Judea, who was ruling at the time of the destruction, will be slain… and the people of the coming monarch will destroy [The monarch who will come] upon them. That is Titus and his armies“. – Rashi, Commentary on Daniel 9

Though having a different interpretation of scripture, it does show that even prominant non-Christian Jewish scholars, also expected and confirmed the vadility of an Anointed person appearing in the 1st Century based upon Daniel, and in turn confirms that the Jews en masse were expecting an Anointed figure to arise from their own people, based upon these oracles of Daniel, which included such groups as the Essenes, and of course the Zealots, who were inspired by Messianic expectations to rebel against Rome.

So we see, that the idea of a coming Anointed One from Daniel’s prophecy, during the 1st Century, wasn’t just a Christian notion at all, and the Jews didn’t see the events of the Maccabean period to be the total fulfillment of Daniel’s prophecies. This gives us precedent to see the coming of the Anointed to truly have been fulfilled in Yeshua.

Examining The Messianic Candidates

So far, looking at all the possible dates, it would seem Yeshua is the closest match to the criteria of Daniel’s timeline.

However, we shall also look to the other figures which are suggested as Messianic candiates, and see if they match any of Daniel’s other expectations.

We must keep in mind:

The “Anointed” or “an anointing” would be cut off after the period of 62 sevens
The Anointed would put an end to sacrifices
The Anointed would confirm a Covenant
The Anointed would bring about destruction or corruption to Jerusalem
The Anointed one would make atonement
The Anointed one would bring an end to sin
The Anointed one would seal the visions and prophecies of the Tanakh

Facts about King Nebuchadnezzar II

Killed roughly 562 B.C
Did not confirm or strengthen a Covenant
Destroyed Jerusalem and the first Temple
Brought a temporary end to sacrifices, which continued when Jews returned to Jerusalem
Did not make atonement
Did not bring an end to sin
Did not bring eternal righteousnes
Did not seal the visions and prophecies of the Tanakh

Facts about King Cyrus the Great

Killed roughly 530 B.C
Did not confirm or strengthen a Covenant
Ordered the rebuilding of Jerusalem
Did not corrupt any anointing
Did not end sacrifices but brought a start to them when Jews returned to Jerusalem
Did not make atonement
Did not bring an end to sin
Did not bring eternal righteousnes
Did not seal the visions and prophecies of the Tanakh

Facts about High Priest Onias III

Killed roughly 171 B.C
Did not seek to end sacrifice. Sacrifices continued hundreds of years after him
Made sacrifical Temple atonement
Did not confirm or strengthen a Covenant
Was not considered an anointed figure or king
Did not bring destruction to Jerusalem
Did not corrupt any anointing
Did not bring an end to sin
Did not bring eternal righteousnes
Did not seal the visions and prophecies of the Tanakh

Facts about King Antiochus IV

Died of illness roughly 164 B.C
Desecrated the Temple with abominations
Corrupted the Temple by offering up pig sacrifices
Slaughtered many Jews
Brought a temporary end to sacrifices, which continued when Jews gained victory over Greece
Did not destroy the Temple nor Jerusalem
Did not confirm or strengthen a Covenant
Did not make atonement
Did not bring an end to sin
Did not bring eternal righteousnes
Did not seal the visions and prophecies of the Tanakh

Facts about Yeshua of Nazareth

Killed in roughly 30-40 B.C
Claimed to bring an end to sacrifices by becoming the final sacrifice himself
Confirmed he came to fulfil the Old Jewish Covenant, and strengthened it via a New Covenant
Did not corrupt or destroy the Temple, but foretold that there would be destruction to Jerusalem via the “Disgusting Thing” and “Abominations” of Daniel due to the mass rejection of the Messiah
Was called “King of the Jews”
Was claimed that he was resurrected and then became a Heavenly king
Claimed to make permanent atonement for sin as an everlasting High Priest
Claimed to bring a permanent an end to sin
Claimed to bring eternal righteousnes to mankind by means of God’s Kingdom
Claimed to be the ultimate fulfillement of the visions and prophecies of the Tanakh

Facts about High Priest Phannias Ben Samuel

Killed 70 A.D
Did not confirm or strengthen a Covenant
Did not seek to end sacrifices, but attempted to preserve them
Made Temple sacrifical atonement
Was not considered an anointed figure or king
Did not bring about destruction to Jerusalem
Did not corrupt the Temple
Did not bring an end to sin
Did not bring eternal righteousnes
Did not seal the visions and prophecies of the Tanakh

Facts about Emperor Vespasian

Died of illness roughly 79 A.D
Did not confirm or strengthen a Covenant
Descrated the Temple with abominations
Destroyed Jerusalem and the second Temple
Brought an end to sacrifices which have not been carried out since
Did not make atonement
Did not bring an end to sin
Did not bring eternal righteousnes
Did not seal the visions and prophecies of the Tanakh

As we can see, of all the figures that can be suggested to be Daniel’s Anointed One, three of them would be our closest candidates. Antiochus IV, Yeshua and Vespasian.

Whilst the Greek king Antiochus IV did fulfill prophecies of Daniel by descrating the Temple, stopping sacrifices for a time, slaughtered many Jews, and was known as bringer of a “disgusting abomination” in Daniel 11:31, Antiochus doesn’t match the other Messianic expectations, for the Temple was not destroyed, sacrifices continued again after he died, he didn’t bring an end to sin, and he does not fit on the timeline of Daniel’s 70 week calculations. But this king ‘does’ pave the way for Rome to later come as the “disgusting thing” that takes over and crushes a greatly weakened Jerusalem. Daniel tells us in 11:45 that Antiochus IV would die, and then “afterward” the “disgusting destroyer” would come, even though he was the one that was “bringing it” (Daniel 12:11).

Hence, it can be reasoned that the “disgusting destroyer” mentioned in both Daniel 11:31, 12:11 was either a dualistic prophecy in relation to both the Maccabean period and Daniel 9, or it was the singular Roman power that Greek powers during the Maccabean period opened the doors to, and we see this to be the case by 63 B.C-70 A.D.

This leaves us then with Yeshua versus Vespasian, and Yeshua would appear to fulfil more of Daniel’s expectations than the Roman Emperor did.

But there is of course still some contenion to address… Who truly put a permanent end to the sacrifices and destroyed Jerusalem?

Who Really Burned Down Jerusalem, Yeshua or Vespasian?

The contention between Yeshua and Vespasian of course, is over which one of them truly ended sacrifices and brought destruction to Jerusalem.

Those defending Yeshua would say, he truly brought end to sacrifice because he sacrificed himself for the sins of mankind. Meanwhile, others could argue that Vespasian was the one to end sacrifices because he was the one who ordered Jerusalem’s destruction.

Yeshua on the one hand, did seek to confirm the Covenant of the Jews by his actions, Vespasian on the other hand, saught to destroy the Jews and their way of life completely, because they would not conform to Rome’s paganism.

So we can argue that both of them did things which would make them Daniel’s Anointed, but we can also argue that both of them also did not fully complete Daniel’s predictions.

Of course, whilst Vespasian was not divine or heavenly in anyway, one can argue that Yeshua on the other hand, if he is who the Christian Gospels claim he is, perhaps could have moved events from his Heavenly position, and merely “inspired Vespasian” and the Romans to act on his behalf, and in that sense, we could say “the people of the Anointed Prince”, that is, the Romans under Yeshua’s Heavenly influence, attacked Jerusalem, in the way Yeshua predicted they would.

There is afterall, secular non-Christian proof of miraclous events during the time of 70 A.D and the fall of Jerusalem. One in that we are told the Roman soldiers were ordered by their general “not” to burn down Jerusalem and the Temple, but only to conquer it, but for some strange reason, we are told the soldiers “couldn’t stop themselves” from doing it, and that we also have writings of several historians who say there were reports of “strange heavenly sights, lights and sounds”.

“A star resembling a sword stood over the city, and a comet that continued a whole year… a bright shining light was around the altar and temple… chariots and troops of soldiers in armour were seen running about amongst the clouds… They [the temple priests] felt a quaking… they heard the sound of a great multitude saying; “let us remove henceforth”… and a great noise.

…two of the [Roman] legions had completed their banks on the eighth day of the month Lous. Whereupon Titus gave orders that the battering rams should be brought… But when Titus perceived that his endeavors to spare a foreign temple turned to the damage of his soldiers…

…Titus said, that “although the Jews should get upon that holy house, and fight us thence, yet ought we not to revenge ourselves on things that are inanimate, instead of the men themselves;“ and that he was not in any case for burning down so vast a work as that was, because this would be a mischief to the Romans themselves, as it would be an ornament to their government while it continued…

Hereupon the Jews … shut themselves up in the inner [court of the] temple…. the eastern gate of the inner court… which was [made] of brass and been difficultly shut by twenty men… fastended with bolts of stone very deep into the stone floor… was seen to be opened of its own accord about the sixh hour of the night…

…But as for that house, God had, for certain, long ago doomed it to the fire; and now that fatal day was come… although these flames took their rise from the Jews themselves… these Romans put the Jews to flight, and proceeded as far as the holy house itself. At which time one of the soldiers, without staying for any orders, and without any concern or dread upon him at so great an undertaking, and being hurried on by a certain divine fury, snatched somewhat out of the materials that were on fire, and being lifted up by another soldier, he set fire to a golden window, through which there was a passage to the rooms that were round about the holy house, on the north side of it….

And now a certain person came running to Titus, and told him of this fire… he rose up in great haste, and, as he was, ran to the holy house, in order to have a stop put to the fire;… there was a great clamor and tumult raised, as was natural upon the disorderly motion of so great an army. Then did Caesar, both by calling to the soldiers that were fighting, with a loud voice, and by giving a signal to them with his right hand, order them to quench the fire. But they did not hear what he said, though he spake so loud, having their ears already dimmed by a greater noise another way; nor did they attend to the signal he made with his hand neither, as still some of them were distracted with fighting, and others with passion…

…they made as if they did not so much as hear Caesar’s orders to the contrary; but they encouraged those that were before them to set it on fire.… And thus was the holy house burnt down, without Caesar’s approbation….“. – Josephus, Wars Book 6

“In the sky appeared a vision of armies in conflict, of glittering armour… The doors of the holy place abrupty opened… a sudden lightning flash from the clouds lit up the whole temple… a superhuman voice was heard to declare that the gods were leaving [them]” – Tacitus, Histories Book 5

“A certain figure appeared of tremendous size, which many saw, just as the books of the Jews have disclosed, and before the setting of the sun there were suddenly seen in the clouds chariots in the clouds and armed battle arrays by which the cities of all Iudaea and its territories were invaded…” – Pseudo-Hegesippus

As we see here, both Jewish and anti-Jewish/anti-Christian Roman historians attest to the fact the Romans did not want to destroy Jerusalem, meaning Vespasian did not at all intend to send his people to wipe out the Temple to put an end to the Jewish sacrifices and the city, but we see that for “for some reason” the Romans couldn’t stop themselves.

We also see from these historians, claims of miraclous sights and events, which would imply a greater hand was at play here, than just a mere Roman invasion, and these sights may just have been connected to Yehua’s sayings in regard to “the sign of the son of man in the Heavens” (Matthew 24:30).

So, did Vespasian really act out Daniel’s Messianic expectations, or was he just a piece in a larger game being played by higher forces? Whilst the Romans themselves did not want to destroy Jerusalem, Yeshua beforehand confirmed such a thing would happen, and that “not a stone would be on a stone” (Mark 13:2, Luke 19:44, Matthew 24:2), and that the Christians would do well to get out of Jerusalem whilst they could. Such a thing was in conflict of interest for the Romans, yet both Yeshua and Daniel spoke true.

A Dead Messiah Brings Destruction?

Another important thing of note, is that we are told by Daniel in the Hebrew Masoretic rendition that the “Anointed one would be cut off” and “then” the people of “that Prince” would “bring destruction to Jerusalem” (Daniel 9:26-27).

Seeing that none of the other Messianic candiates can lay claim to being able to send their forces to destroy Jerusalem from beyond the grave, this again seems to match up with the descriptions of Yeshua given in the New Testament, for he was said to have been risen from the dead after his “cutting off” and returned to Heaven as a king. Therefore, we can easily apply to him the credit of being the “Dead Anointed one that destroys the Temple”.

However, in the Greek version of the text, it says “and he shall destroy/corrupt the city and the sanctuary with the leader that is coming“ after the “anointing” is cut off, following which however, it says “he will strengthen the Covenant”.

What’s interesting in the Greek version, is that the Anointed seems to be either “coming with” a corrupting leader after he is “cut off”, or that he somehow “makes use” of such a figure. This sounds very much akin to the idea that the Anointed one is able to somehow act after death and make use of earthly forces to his will to accomplish the task, as it is understood of Yeshua.

One might try to match Daniel’s words to Antiochus IV in that in Daniel 11 it says he would “bring the disgusting thing”, die, and then afterward as Daniel 12 says, the disgusting thing would come to destroy Jerusalem, and thus through this claim he was the “cut off Anointed king” that Daniel 9 was talking about. However, we have seen that the timeline just doesn’t match up. And we can’t even make a claim that Daniel was just a “semi-wrong” prophet, unless Daniel was claiming Antiochus IV would have been hundreds of years old by the time Rome destroyed Jerusalem.

If we tried to claim Daniel’s Anointed one really was Antiochus, or that it was just history written to look like prophecy in that period as some critics claim, and that he only spoke of the initial desecration at the hands of the Greeks which failed to fully carry out all his predictions perfectly and that the calculations are just really off, then those writers were ludicrously awful mathematicians to claim that Antiochus IV existed either 483 days or years after the decree of Jerusalem’s rebuilding between 539-445 B.C, when he died in the year 164 B.C!

It’s also remarkably odd that none of the decrees with the full timeline of events of Daniel 9 lend to a date that supports the Maccabean period, but all of Daniel’s predictions came true in the future at the hands of Rome, in accordance to his prophetic math which ‘can’ be supported by written decrees and key event markers.

Thus, the idea, either that Daniel only foretold of the Greek king or that other authors were writing about him afterward in Daniel 9, is completely nonsensical, merely from a common sense perspective. Such an abysmal calculation of years in relation to the 70 weeks and Antiochus is not a mistake that ‘any’ fraudster or fake prophet would reasonably make, and the chances that Daniel’s predictions thereafter would be fulfilled at the right time of those calcuations I would say is beyond mere coincidence.

This understanding is also confirmed historically, by the likes of Jewish historian Josephus:

“…there should arise a certain king that should overcome our nation and their laws, and should take away their political government, and should spoil the temple, and forbid the sacrifices to be offered for three years’ time. And indeed it so came to pass, that our nation suffered these things under Antiochus Epiphanes, according to Daniel’s vision, and what he wrote many years before they came to pass. In the very same manner Daniel also wrote concerning the Roman government, and that our country should be made desolate by them..” – Josephus Antiquities of the Jews, Book 10

The three and half years time period mentioned by Daniel that applied to the Greeks, also applied in the 1st century, as is confirmed by secular historical sources, that the Roman armies approached Jerusalem, then were forced to break off, only to return three years later to finish the job:

“The revolt began in 66 CE, during the twelfth year of the reign of Nero… This prompted widespread rebellion in Jerusalem that culminated in the capture of the Roman garrison by rebel forces as the pro-Roman king Herod Agrippa II and Roman officials fled…. To quell the unrest, Cestius Gallus, the legate of Syria, brought in the Syrian army, consisting of the Legion XII Fulminata and auxiliary troops. Despite initial advances and the conquest of Jaffa, the Syrian Legion was ambushed and defeated by Jewish rebels at the Battle of Beth Horon with 6,000 Romans massacred and the Legion’s aquila lost… The Roman general Vespasian was given four legions and tasked by Nero with crushing the rebellion…. In 69, Vespasian marched on Rome and crowned himself as emperor, leaving Titus to besiege Jerusalem in 70 CE“. – First Jewish–Roman War, Wikipedia

“The siege of Jerusalem of 70 CE was the decisive event of the First Jewish–Roman War (66–73 CE), in which the Roman army led by future emperor Titus besieged Jerusalem, the center of Jewish rebel resistance in the Roman province of Judaea. Following a five-month siege (14 April – 8 September), the Romans destroyed the city and the Second Jewish Temple… Many followers of Jesus of Nazareth also survived the city’s destruction. They spread his teachings across the Roman Empire, giving rise to the new religion of Christianity.” – Siege of Jerusalem (70 CE), Wikipedia

Which echoes Daniel’s statement at Daniel 12:7, 11-21:

“The holy ones will be scattered for 3-1/2 times, before these things reach their end… From the time the disgusting destroyer arrives and the sacrificing comes to an end is 1,290 days.‘And all of those will be blessed who endure all the way to the end of 1,335 days.”.

This double fold warning was referenced by Yeshua, to warn his followers that it didn’t ‘just’ apply to the days of the Maccabean period, but for ‘them’ to flee Jerusalem during the three year period between 66-70 A.D to avoid the coming of its end at the Roman hand (Matthew 24:15-20).

Two Messiahs?

Some could claim that depending on how Daniel’s account is translated, that either, the Anointed one comes long before the 1st Century, at the time of Jerusalem’s rebuilding, and others would argue that there are two Anointed figured, one that appears in the first set of sevens at Jerusalem’s rebuilding, and another at the 62 sevens. It was said that the ancient Jewish sect of the Essenes believed something to this exent.

We see a basis for this, if we translate the verse in the way the modern Jewish Bible does:

“And you shall know and understand that from the emergence of the word to restore and to rebuild Jerusalem until the anointed king [shall be] seven weeks, and [for] sixty-two weeks it will return and be built street and moat, but in troubled times. And after the sixty-two weeks, the anointed one will be cut off, and he will be no more, and the people of the coming monarch will destroy the city and the Sanctuary, and his end will come about by inundation, and until the end of the war, it will be cut off into desolation”. – Daniel 9:25-26 (Jewish Chadbad Version)

We see in this rendition, the “anointed king”, would appear after the first 7 weeks. But then after the 62 weeks, he is cut off, and Jerusalem is destroyed. Now, we know that these weeks are not literal, but weeks of years, we’ve already confirmed why this is so. Hence, because it is weeks of years, the length of time does not allow the Anointed one who comes about in the first set of sevens, to still be alive by the end of the 62 sets of sevens, for that would make him hundreds of years old (the irony in this case, that the Jews questioned Yeshua on his real age and gasped that he was older than Abraham – such a thing would be expected if this indeed was the accurate rendition of the Messianic expectation of Daniel).

But, because of this, one could argue that “some kind of king” anointed by God came about during the time of Jerusalem’s rebuilding, but this does not then disprove the idea of a 1st Century Messiah. For we have to remember, the “first Anointed one”, based on this translation, cannot be from before the time of the rebuilding and the second Temple, hence the calculation forces us to be in line with the weeks of years leading to the 1st Century, where ‘that’ Anointed one is cut off.

Hence, whether there are one or two Anointed figures in Daniel, it matters little, because the ultimate timeline of events doesn’t change. It would just mean that Yeshua, or whoever one sees as the real Anointed one of the 1st Century, is Daniel’s “second Anointed”.

The Purpose of Daniel’s 70 Weeks

Another point to keep in mind is the ‘purpose’ of Daniel’s 70 Week prophecy. We are told it was to “anoint the Most Holy”, “bring eternal righteousness”, “end sin”, “make atonement” and “seal up the visions and prophecies” (Daniel 9:24).

We could try and apply this to the secular Greek Kings, Roman Emperors, or High Priests of the Temple. For example, we might claim that the “end of sin”, “anointing of the Most Holy” and “making atonement” was a reference to Israel’s sinful state whilst under the captivity of Babylon, Greece, or Rome, and the coming restoration of true Kosher worship and the purifying of the Temple.

But we must not forget that the “anointing of the Most Holy”, the “end of sin”, “atonement” and “eternal righteousness”, would come about by an “end to sacrifices” (Daniel 9:27), whereas the Temple Priests sought to make atonement for sins by means of ‘preserving’ the continual sacrifical system, and the Kings and Emperors who attacked Israel certainly didn’t come to put an end to sin, but they profaned and destroyed Jerusalem, which was the very opposite of “anointing the Most Holy Place”.

Futhermore, it’s also important to take note, that for these things to come about by means of an “end of sacrifices” is completely the opposite of the traditional Mosaic system.

Claiming there would be “eternal righteousness”, “anointing”, “atonement”, and “removal of sin”, whilst simultaneously claiming that by the end of the prophecy, the Temple would be destroyed and sacrifces put to an end, would have sounded like a complete contradiction to the ears of an ancient Israelite. For how could there said to be eternal righteousness and salvation pronounced to Israel, if the end result was the complete destruction of everything they had ever known? The Temple and the sacrifical system ‘in itself’ was the very framework and means of their atonement and forgiveness for sin.

Clearly, the promises of righteousness, atonement and cleansing of sin, were coming about by a unique means, as opposed to the typical means that the Hebrews had known for thousands of years.

In this respect, of all the historical figures in question, Yeshua is the one to fit this description perfectly, for he was the only acclaimed Anointed figure within the time period of Daniel’s prophectic calcuations, to offer the people a means of everlasting atonement and forgivness for sin, without the need of the Temple itself or animal sacrifices.

Yeshua even ‘called himself’ “the Temple”, which was a suitable use of imagery in this respect, seeing that the Jewish people looked upon the Temple as their means of atonement and salvation, Yeshua was applying this imagery to himself, and such symbolism was further confirmed by the author of the letter to the Hebrews:

“Yeshua answered, ‘Destroy this temple, and in three days I will raise it up again’… the temple he had spoken of was his body“. – John 2:19, 21
“Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Yeshua, by the new and living way opened for us through the curtain of his flesh“. – Hebrews 10:19-20

The 70th Week

There is of course, one final piece to examine in regard to the 70 sevens, and that is the 70th week.

The 70th week is a matter of contention, because according to Daniel’s calculations, it would seem to happen 46-36 A.D. If we are to understand that “the week” where the Anointed is said to act out the confirmation of the Covenant and destroy the city and Temple (Daniel 9:26-27) is the “final Week” of Daniel, then of course, these things don’t seem to quite add up, as it was 70A.D, not 46 or 36 A.D that Jerusalem was destroyed as predicted.

Of course, this all depends upon how we read the account…

“And after the 62 periods of 7, the Anointed One will then be destroyed… For in that place, there’ll no longer be justice.‘ Then the Holy Place and the city will be corrupted/destroyed by a leader that will come and cut them off by a downpour… He’ll order an extinction upon them until the end of his war. He’ll strengthen the Sacred Agreement with many during one period of 7; But in half of that period of 7, Sacrifices and drink offerings will be lifted away. Then, to the Temple will come the disgusting destroyer, and until that time is fulfilled, there’ll just be complete desolation”. – Daniel 9:26-27

It’s possible here, this may be telling is that this “one period of seven”, this “one week of years” which includes the “confirmation of the Covenant”, happens sometime between Yeshua’s ministry and the death of Yeshua. That perhaps might be a specific time period between 39/29 A.D, and the beginning of his ministry (his confirming of a Covenant to many) through to the time of Yeshua’s death 40/33 A.D. This may be this “one week”, where “half way” through that week he ends sacrifices through his death (4th-5th day of the “week” of years), with the end of that full one week of years taking us to 43/36 A.D (which of note, is the time High Priest Caiaphas’, the one to condemn Yeshua to death, office ends).

Then after that one week described in detail, we reach 70 A.D, which is the coming of the “digusting thing” (Rome) which destroys Jerusalem.

Of course, this explanation doesn’t take us to 70 A.D, at least not directly by the 70th week itself…

Because of this, three options fall before us, that the prophecy failed, was half correct, or that we just don’t fully understand it.

This has led to numerous theological explanations, such as “the gap period”, which asserts the 70th final Week of Daniel’s prophecy is “on hold”, that we are either “in the 69th week”, or “half way through the 70th”, whilst “some events” of that final week are being fulfilled in part, based upon the “Gentile Times”, that is, the time non-Jews would be “trampling Israel”, whilst God is seeking non-Jews to “fill up the numbers” of his Kingdom before Yeshua returns to us:

“They will fall by the edge of the sword and be led captive into all the nations. And Jerusalem will be trodden down by the Gentiles, until the times of the Gentiles are fulfilled“. – Luke 21:24
“I do not want you to be ignorant of this mystery, brothers, so that you will not be conceited: A hardening in part has come to Israel, until the full number of the Gentiles has come in. And so all Israel will be saved, as it is written: ‘The Deliverer will come from Zion; he will remove godlessness from Jacob. And this is my covenant with them when I take away their sins‘”. – Romans 11:25–26

Of course, whilst Daniel makes no mention of this, it is perhaps a possibility. A sceptic of course, will likely and understandably cast off such an explanation, and would just call Daniel out to be a false prophet. Even I am puzzled at the factor of this detail of the 70th week, but we cannot ignore the fact that the things he said did happen, against all odds, and even against the “wishes” of the people who ended up carrying out the completion of these prophecies. And hence, we should not be so quick to dismiss any potential explantion.

An alternative explanation is that the 70 weeks were fully accomplished in the 1st Century, and that merely, Daniel is telling us “after” the 70 weeks have been completed, Jerusalem would be destroyed by the Digusting Thing, and not “within” the 70 weeks. In this case, the 70 weeks would purely be related to Yeshua’s ministry, the New Covenant and the formation of the Christian Congregation till 45/35 A.D.

This understanding I personally think holds more water than the so-called “gap period”, which I find has little to no support in scripture.

I of course will not pretend to fully understand such finer details at this moment in time, but I admit the current limitations of my knowledge on this subject. Thus, all I can do is point out the things that are clearly within our grasp, that are clear manifestations of prophetic fulfilments, whether in whole or in part.

But all these things, in my opinion, are not small things that can be easily just brushed aside as “nothing” or “coincidence”, nor do I see much vadility based upon the mere statistical chances and the secular records, in these things being “self-fulfilled prophecies”. And it’s clear that several Christian and non-Christian historians both believed the end of Daniel’s 70 weeks to be somehow pointing toward Jerualem’s destruction in 70 A.D

Conclusion

We see, closely examining the 70 weeks of Daniel, and all the possible prophecies and decrees, in a fair, objective manner, Yeshua of Nazareth, appears to be our closest historial fit which matches Daniel’s criteria.

There are of course, some complications here and there, but even within these complications, there can be no doubt, the predictions of Daniel came true in the 1st century just as his calculations pointed to. Jerusalem fell, the people expected the coming of a specially Anointed figure, sacrifices did indeed end, and they have not been restablished since for over 2000 years.

Of course, there are alternative explanations out there from other Christians regarding the 70 weeks, and so I don’t want people merely to look at my own thoughts, but to consider several…

What I will assert however, that I am firm in my conviction, as I believe I have systematically demonstrated, that no other historical figure matches the criteria of Daniel’s Messianic calculations but Yeshua, and that all asserions of “Daniel preterism” and “alternative anointed figures” fall flat on their faces.

One thought on “Daniel’s 70 Weeks & The Messiah”

sarah says:

9th Sep 2022 at 11:20 am

OH! Mathew. How much time you spent on this. Practically covering all scenarious. I can only imagine how much research and time was spent on this. If after reading this people still doubt, then I do not know what to say. I for my part could not even read absolutely everything you wrote because there is no doubt in my mind that Jesus was the foretold messiah.

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Daniel’s 70 Weeks & The Messiah

Introduction

What are Daniel’s 70 Weeks & Why is it Important?

A Closer Examination of Daniel 9

Daniel’s Prophetic Expectations

The Timeframe

Messianic Expectations of the 1st Century

Examining The Messianic Candidates

Who Really Burned Down Jerusalem, Yeshua or Vespasian?

A Dead Messiah Brings Destruction?

Two Messiahs?

The Purpose of Daniel’s 70 Weeks

The 70th Week

Conclusion

Published by Proselyte of Yah

One thought on “Daniel’s 70 Weeks & The Messiah”

Leave a comment Cancel reply

Introduction

What are Daniel’s 70 Weeks & Why is it Important?

A Closer Examination of Daniel 9

Daniel’s Prophetic Expectations

The Timeframe

Messianic Expectations of the 1st Century

Examining The Messianic Candidates

Who Really Burned Down Jerusalem, Yeshua or Vespasian?

A Dead Messiah Brings Destruction?

Two Messiahs?

The Purpose of Daniel’s 70 Weeks

The 70th Week

Conclusion

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Published by Proselyte of Yah

One thought on “Daniel’s 70 Weeks & The Messiah”

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