Commentary on Daniel 9

By Dr. Arnold Fruchtenbaum

More than any other book of the Hebrew Scriptures, the writings of the prophet Daniel confront us with evidence of the time of Messiah's coming—evidence that many people would rather not see. That Daniel was indeed a prophet is well substantiated. He accurately prophesied the rise of the Medo-Persian, Greek and Roman empires even at a time when the Babylonian Empire, which preceded them all, was at its height. He accurately predicted the fortunes, conflicts, wars and conspiracies of the two kingdoms of Syria and Egypt between the fracturing of the Greek Empire and the conquest by Rome. He prophesied the role of the Maccabees during this period. It is Daniel's detailed accuracy in his prophecies that has caused many critics to try to give a late date to the book of Daniel, although no evidence has been discovered that would negate the book's composition at the time that it claims to have been written. At the very latest, the book was completed around 530 B.C.E.

The Background—Daniel 9:1-2

The date for Daniel's prophesy is "the first year of Darius," which means that it occurred in the year 539 B. C. E., about 66 or 67 years after the Jews initially went into exile to Babylonia.

It was on this occasion, Daniel stated, that he was studying the Scriptures; and from these Scriptures he came to understand that the number of years for the completion of the desolations of Jerusalem was almost over, since the duration was to be 70 years. Daniel mentioned that he was studying "books," and we can see for one that he had been studying the writings of Jeremiah; the lives of Jeremiah and Daniel did overlap to some extent. On two occasions (Jeremiah 25:10-14, 29:10-14) Jeremiah predicted that the captivity and desolation of Jerusalem would last 70 years. Reckoning the 70 years from the year 605 (when the Jews went into exile) would bring the end of the 70 years to 536 B.C.E. Daniel realized that the captivity had only about three years to go.

But Daniel not only expected the captivity to end after 70 years, he also expected a final termination of any possibility of future desolations for Jerusalem. He had acted as if the messianic kingdom were about to occur: since the Word of God was to be established on the basis of prayer, he prayed; and realizing that the prerequisite was the confession of national sin, he confessed the sins of Israel (Daniel 9:3-19).

The Arrival of Gabriel—Daniel 9:20-23

Then, while Daniel was presenting his supplications, he was interrupted by the angel Gabriel. Gabriel told Daniel that the purpose of his visit was (1) to correct Daniel's misunderstanding concerning when the messianic kingdom would be set up and (2) to present God's revelation, which contained a timetable for Messiah's coming.

The Decree of the 70 Sevens—Daniel 9:24a

Gabriel's prophecy to Daniel began with the words, "Seventy sevens are decreed upon thy people and upon thy holy city…" Here it is obvious Daniel had been thinking in terms of years—specifically the 70 years of captivity. Daniel had assumed that the captivity would end after 70 years and that the kingdom would be established after 70 years. But here Gabriel was using a play upon words in the Hebrew text, pointing out that insofar as Messiah's kingdom was concerned, it was not "70 years," but "70 sevens of years," a total of 490 years (70 times seven).

This period of 490 years had been "decreed" over the Jewish people and over the holy city of Jerusalem. The Hebrew word translated "decreed" literally means "to cut off" or "to determine." In chapters 2, 7 and 8, God revealed to Daniel the course of future world history in which gentiles would have a dominant role over the Jewish people. This lengthy period, which began with the Babylonian Empire to continue until the establishment of Messiah's kingdom, is for that reason often referred to as the "Times of the Gentiles." Now the prophet was told that a total of 490 years was to be "cut out" of the Times of the Gentiles, and a 490-year period had been "determined" or "decreed" for the accomplishment of the final restoration of Israel and the establishment of Messiah's kingdom.

The focus of the program of the 70 sevens was "thy people and…thy holy city." The "people" were Daniel's people, the Jewish people, and the city was Daniel's city, Jerusalem. Though he had spent the vast majority of his life in the city of Babylon, Jerusalem was still Daniel's city. For Jews, whether they are in the land or outside the land, their city is always Jerusalem and not any other.

The Purpose of the 70 Sevens—Daniel 9:24b

Daniel was next told by Gabriel that the 70 sevens are to accomplish six purposes:

...to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place.

It is beyond the scope of this article to discuss each of these purposes in detail. Our primary purpose in this article is to determine what Daniel’s prophecy tells us about Messiah’s coming. For now, it is sufficient to note that the program included full and final atonement for the Jewish people.

The Start of the 70 Sevens—Daniel 9:25a

Daniel was clearly told when the 70 sevens would begin their countdown. Gabriel said, "Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem.…" The 70 sevens would begin with a decree involving the rebuilding of the city of Jerusalem. Not everything in Persian chronology is as clear as we would like to have it, and there are still some gaps in our knowledge of history. But from the biblical and historical records we do have, there are four possible answers to the question of which decree the passage refers to.

Again, it goes beyond the purpose of this article to deal with the various arguments for and against the four options. One thing is certain, however: by the year 444 B.C.E. (the year of the latest of the four options), the countdown of the 70 sevens had begun.

The First 69 Sevens—Daniel 9:25b

The 70 sevens are divided into three separate units—seven sevens, 62 sevens and one seven. During the first time period (49 years) Jerusalem would be "built again, with street and moat, even in troublous times." The second block of time (62 sevens, a total of 434 years) immediately followed the first for a total of 69 sevens, or 483 years. It is at this point that we are told what the ending point is of the 69 sevens: "unto Messiah the Prince." As clearly as Daniel could have stated it, he taught that 483 years after the decree to rebuild Jerusalem had been issued, Messiah would be here on earth.

The obvious conclusion is this: If Messiah was not on earth 483 years after a decree was issued to rebuild Jerusalem, then Daniel was a false prophet and his book has no business being in the Hebrew Scriptures. But if Daniel was correct and his prophecy was fulfilled, then who was the Messiah of whom he spoke?

The Events Between the 69th Seven and the 70th Seven—Daniel 9:26

Whereas the second subdivision of the 70 sevens was to immediately follow the first, the third subdivision was not immediately to follow the second. Daniel pointed out (in verse 26) that three things would occur after this second subdivision and before the third one.

Stepping back in time and looking ahead from Daniel's perspective in verse 26, we see first that "the Messiah shall be cut off and shall have nothing." The Hebrew word translated "cut off" is the common word used in the Mosaic Law and simply means "to be killed." The implication of the term is that the Messiah would not only be killed, but he would die a penal death by execution. The Hebrew expression translated "and shall have nothing" has two meanings. It may mean "nothingness," emphasizing Messiah's state at death. It can also be translated "but not for himself," and the meaning would then be that he died for others rather than for himself, a substitutionary death. The latter meaning would be much more consistent with what the Prophets had to say about the reason for Messiah's death (e.g. Isaiah 53:1-12). The first three purposes of the 70 sevens—to finish transgression, to make an end of sins, to make reconciliation for iniquity—have to be accomplished by an atonement. The Law of Moses decreed that atonement is made by blood (Leviticus 17:11). It appears that Messiah's death "not for himself" but for others would be the means by which Israel's transgression, sins and iniquity would be atoned for. The point of this phrase is that between the end of the second subdivision (the 69th seven) and before the start of the 70th seven, Messiah would be killed and would die a penal, substitutionary death.

Secondly, during this interim period it would also happen that "the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood.…" The city and the temple that were to be rebuilt because of the decree by which the 70 sevens began would now be destroyed. So sometime after the Messiah was cut off, Jerusalem and the temple would suffer another destruction. Our knowledge of history during this period is extremely clear: the people responsible for this deed were the Romans, and Jerusalem and the temple were destroyed in year 70 C. E. Based upon this verse, it is clear that the Messiah should have both come and died prior to the year 70 C.E. If such an event did not take place, then Daniel was a false prophet. If such an event did occur, then the question must be answered, who was that Messiah who was killed before 70 C.E.?

Conclusions

This dramatic prophecy features certain things in very clear and unmistakable terms. First, the Messiah was to be on earth 483 years after the decree to rebuild Jerusalem. Secondly, after his appearance on earth he was to be killed, not for his own sins, but rather for those of others; and the death he would die was to be the death of the penalty of the law. Thirdly, the death of the Messiah had to come sometime before Jerusalem and the temple were destroyed again, which occurred in the year 70 C. E.

But who is this Messiah? One man fulfills all that is required in this passage. Yeshua (Jesus) of Nazareth was born into the Jewish world and proclaimed his messiahship 483 years after the decree to rebuild and restore Jerusalem was issued. In the year 30 C. E., Jesus was executed by crucifixion. Daniel indicated that he would be cut off, not for himself, but rather for others. Isaiah 53 also prophesied the death of the Messiah, pointing out that he would die a substitutionary death on behalf of his people Israel. The teaching of the New Covenant is that Yeshua died a penal death by taking upon himself the penalty of the Law as a substitute for his people. In keeping with Daniel 9:24, he died for the purpose of making an atonement for sins. Three days after his death, he was resurrected. Finally, the New Covenant proclaims the fact that he will someday return to set up his kingdom and the age of righteousness.

If Daniel was right, then Messiah came and died prior to the year 70 C.E. If Daniel was right, then there are no other options for who the Messiah is, but Yeshua of Nazareth. If Daniel was right, this Yeshua is destined to return and to set up the messianic kingdom.