Daniel 9 – The Details

Daniel 9:24-27 is one of the most challenging passages in the Bible. In the previous post, we looked at the big picture of this passage. Most versions have several footnotes to indicate translation difficulties. The NET Bible has 19 footnotes for these four verses. With all these alternate possibilities, we have a lot to consider. In this post, we will dive into the details. Here’s the passage again without the footnotes.

Daniel 9:24-27

 ²⁴ “Seventy ‘sevens’ are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the Most Holy Place.

²⁵ “Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. ²⁶ After the sixty-two ‘sevens,’ the Anointed One will be put to death and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. ²⁷ He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And at the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.” (NIV)

What are the “sevens” of Daniel 9?

Daniel 9:24 says, “Seventy ‘sevens’ are decreed for your people and your holy city” (NIV). In Hebrew the word for “sevens” means a unit of seven or a heptad. Seven what? In verse 26, “sevens” are related to time: “after the sixty-two ‘sevens. . . .’” So are they sevens of days, months, or years? The term is usually used in the context of days—sevens of days—meaning weeks. For example, Daniel 10:2 literally says, “three sevens of days,” or three weeks. Hence, most versions render Daniel 9:24 as “Seventy weeks” (NASB, NIV, ESV).

But interpreting the seventy weeks literally as 490 days presents a problem. Gabriel says major things must occur in this period, such as the rebuilding and destruction of the temple and 490 days seems far too brief of a timespan for these things to occur. Additionally, in support of interpreting the “sevens” in Daniel 9 differently from a literal “week,” we also have two observations. First, Jacques R. Doukhan notes that the 70 years of verse 2 elucidate the 70 sevens of verse 24.

• I, Daniel, perceived in the books the number of years that, according to the word of the Lord to Jeremiah the prophet, must pass before the end of the desolations of Jerusalem, namely, seventy years. (v. 2 ESV)

• “Seventy weeks are decreed about your people and your holy city” (v. 24 ESV)

In Hebrew there is chiasmus or criss-cross pattern between the two phrases—”70 years” and “weeks 70.” He writes,

That the 70 weeks have to be interpreted in terms of years is indicated by the text itself. The bridge we noticed between the 70 weeks and the 70 years deciphers the word “week.” (17)

Second, a different form of the noun is used in Hebrew. Ross Cole writes,

That something new may indeed be present in Dan 9:24 is suggested by its unprecedented use of a masculine plural form of שָׁבוּעַ  (šāḇûaʿ) [“sevens”]. In all previous instances in the Old Testament, the plural form is consistently feminine. (66)

By itself, this observation is not enough to suggest a change in meaning but connected with other observations it is noteworthy. Fortunately, most scholars—Jewish and Christian—agree that the weeks in Daniel 9 should be interpreted as years. Taking the “weeks” as “years” results in 490 years.

What is the significance of seventy years and seventy sevens?

Second Chronicles 36 says:

He [Nebuchadnezzar] carried into exile to Babylon the remnant, who escaped from the sword, and they became servants to him and his successors until the kingdom of Persia came to power. The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the LORD spoken by Jeremiah. (vv. 20-21)

What are the sabbath rests? Instructions for the Sabbatical year (seventh year) and the Jubilee year (fiftieth year) can be found in Leviticus 25. On the Sabbatical year Israelites were required to allow the land to rest and to release debts of their fellow Israelities. The Jubilee year occurred after the seventh cycle of seven years or on the fiftieth year. On the year of Jubilee land reverted to its original owners and slaves were set free. Leviticus 25 says,

Count off seven sabbath years—seven times seven years—so that the seven sabbath years amount to a period of forty-nine years. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan. The fiftieth year shall be a jubilee for you; do not sow and do not reap what grows of itself or harvest the untended vines. For it is a jubilee and is to be holy for you; eat only what is taken directly from the fields. (vv. 8-12)

Just as the year of Jubilee is a heightened Sabbatical year (7 times 7), Gabriel’s seventy sevens are a heightened Jubilee year (70 times 7). Notice all that will be accomplished in the seventy sevens (v. 24):

• to finish transgression,
• to put an end to sin,
• to atone for wickedness,
• to bring in everlasting righteousness,
• to seal up vision and prophecy,
• to anoint the Most Holy Place. Technically, the Hebrew only says, “to anoint the Most Holy.”

Do I wish Gabriel simply said, “490 years”? Yes! His message requires us to make two moves: translate “sevens” to “weeks” then interpret “weeks” as “years.” But his words highlight the numbers “seven” and “seventy,” reminding us of the sabbatical year and year of Jubilee.

Are the 490 years literal or symbolic?

Some interpreters view the 490 years as symbolic. In support, I have heard people use Jesus’s statement that we should forgive “seventy times seven” (Mt 18:22). Did he mean we should stop forgiving after 490 times? Most understand Jesus to be speaking metaphorically not literally. Likewise, they argue Daniel’s 490 years should not be viewed literally. But everything depends on the context. I don’t see how a symbolic 490-year period would help Daniel with his specific concern regarding Israel’s seventy-year captivity. Daniel is focused on a historical situation and a specific time period. Hence, I think we should view the 490 years literally.

When did the word go out “to restore and rebuild Jerusalem” (v. 25)?

Here are five main options.

1. King Cyrus’s decree allowing the Jews to return and rebuild the temple (538 BC).
2. King Darius’s decree to the local authorities to support the Jews in rebuilding the temple (520 BC).
3. King Artaxerxes’ decree to Ezra allowing him to return to Jerusalem with others and “inquire about Judah and Jerusalem with regard to the Law of your God” (458 BC).
4. King Artaxerxes’ permission to Nehemiah to check on Jerusalem (445 BC).
5. Jeremiah’s prophetic word (605 BC or 597 BC)

Which of these options fit best? We have a 160-year time difference between the earliest proposal (605 BC) and the latest (445 BC). I don’t think Artaxerxes’ permission to Nehemiah works because he merely grants permission and he had already made an official written decree about 13 years earlier (Neh 2:1-8). Likewise, Darius simply supports Cyrus’s earlier decree (Ezra 6:1-12). It’s not easy to decide between the remaining three options.

Cyrus’s decree is a strong candidate because it was the first historical decree allowing the Jews to return and rebuild the temple, but it doesn’t mention rebuilding Jerusalem. Here it is:

“This is what Cyrus king of Persia says:

“‘The LORD, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. Any of his people among you may go up to Jerusalem in Judah and build the temple of the Lord, the God of Israel, the God who is in Jerusalem, and may their God be with them. And in any locality where survivors may now be living, the people are to provide them with silver and gold, with goods and livestock, and with freewill offerings for the temple of God in Jerusalem.’” (Ezra 1:2-4)

Jeremiah’s statements were prophetic words not official decrees. In 605 BC he said,

“This is what the LORD says: “‘I will restore the fortunes of Jacob’s tents and have compassion on his dwellings; the city will be rebuilt on her ruins, and the palace will stand in its proper place (30:18).

In 597 BC, Jeremiah wrote:

This is what the LORD says: “When seventy years are completed for Babylon, I will come to you and fulfill my good promise to bring you back to this place” (29:10).

In 458/457 BC Artaxerxes made the following decree:

Artaxerxes, king of kings,

To Ezra the priest, teacher of the Law of the God of heaven:

Greetings.

Now I decree that any of the Israelites in my kingdom, including priests and Levites, who volunteer to go to Jerusalem with you, may go. You are sent by the king and his seven advisers to inquire about Judah and Jerusalem with regard to the Law of your God, which is in your hand. Moreover, you are to take with you the silver and gold that the king and his advisers have freely given to the God of Israel, whose dwelling is in Jerusalem, together with all the silver and gold you may obtain from the province of Babylon, as well as the freewill offerings of the people and priests for the temple of their God in Jerusalem. With this money be sure to buy bulls, rams and male lambs, together with their grain offerings and drink offerings, and sacrifice them on the altar of the temple of your God in Jerusalem.

You and your fellow Israelites may then do whatever seems best with the rest of the silver and gold, in accordance with the will of your God. Deliver to the God of Jerusalem all the articles entrusted to you for worship in the temple of your God. And anything else needed for the temple of your God that you are responsible to supply, you may provide from the royal treasury.

Now I, King Artaxerxes, decree that all the treasurers of Trans-Euphrates are to provide with diligence whatever Ezra the priest, the teacher of the Law of the God of heaven, may ask of you—up to a hundred talents of silver, a hundred cors of wheat, a hundred baths of wine, a hundred baths of olive oil, and salt without limit. Whatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven. Why should his wrath fall on the realm of the king and of his sons? You are also to know that you have no authority to impose taxes, tribute or duty on any of the priests, Levites, musicians, gatekeepers, temple servants or other workers at this house of God. (Ezra 7:12-24)

We need more information to decide between these three options. Let’s see what we can find.

When will the anointed one come?

Gabriel continues:

“Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. (NIV)

How long until this anointed one comes? That depends. Should we add the seven sevens (49 years) to the sixty-two sevens (434 years) to give us 483 years or should we keep them separate? In Hebrew there is an accent under “seven sevens” indicating a pause or a break in thought. This break is seen more clearly in the ESV:

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. And for sixty-two weeks it shall be built again with squares and moat, but in a troubled time.

Why do we have different versions of Daniel 9:25? Because some versions follow the Hebrew text, called the Masoretic Text, finalized in the 9^th or 10^th centuries AD and some follow the Septuagint, the Greek translation of the Hebrew Bible, finalized about 100 BC. Brenton’s translation of the Septuagint says:

And thou shalt know and understand, that from the going forth of the command for the answer and for the building of Jerusalem until Christ the prince there shall be seven weeks, and sixty-two weeks; and then the time shall return, and the street shall be built, and the wall, and the times shall be exhausted. (LXX)

If Jeremiah’s words are the starting point and we look for the anointed one 49 years later, he must be Cyrus king of Persia who reigned from 559 BC to 530 BC. In Isaiah, Cyrus is called God’s anointed: “This is what the LORD says to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him . . . ” (45:1). This is a legitimate option, but we still need more information. 

First-Century Expectation

There was a widespread expectation of the Messiah’s arrival in the first century AD. As John the Baptist said, “Are you the one who is to come, or should we expect someone else?” (Mt 11:3). Luke writes, “The people were waiting expectantly and were all wondering in their hearts if John might possibly be the Messiah” (3:15). And Philip said, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph” (Jn 1:44). People were looking for the Messiah at this time. This explains why false Messiahs were arising and gaining followers. Josephus, the first-century Jewish historian, describes messianic figures including the Egyptian and Theudas, who both gathered a following.

Why was this expectation peaking in the first century? David J. Hamstra cites Roger T. Beckwith who states:

there is strong evidence to show that the Essenes, the Pharisees, and the Zealots all thought that they could date, at least approximately, the time when the Son of David would come, and that in each case their calculations were based upon Daniel’s prophecy of the 70 weeks (Dan. 9, 24-27), understood as 70 weeks of years.

In other words, Daniel’s prophecy was fueling this expectation.

After considering the primary and secondary ancient Jewish sources, Hamstra concludes,

The scholarly consensus that the interpretation of Daniel 9:24–27 resulted in first-century messianic expectation is supported by several independent lines of circumstantial evidence connecting the seventy-weeks prophecy and Jewish messianic expectation. It is also supported by the explicit link between the seventy weeks and the anticipated arrival of a messiah in Melchizedek. Josephus provides an independent line of circumstantial evidence that dates this expectation to the first century. Taken together, these provide sufficient evidence from Second Temple literature to warrant the theological conclusion that the seventy-weeks prophecy was intelligible, in principle, to those among whom it was fulfilled. (28)

Brant Pitre concludes, “since ancient times, interpreters have calculated Daniel’s prophecy as placing the coming of the Messiah sometime during the first century AD” (116).

So which of the five options corresponds with this first-century expectation? If we start at 458 BC with Artaxerxes’ decree and add 483 years we end up in the first century, around AD 25 or 26. (Keep in mind that years are approximate with different calendars being used.) Jesus died around AD 30.

All of this leads me to side with the Septuagint version of v. 25. Instead of seeing a clean break between the seven sevens and the sixty-two sevens, I believe the passage encourages us to add together the seven weeks and the sixty-two weeks. How so?

• We know there is a total of seventy ‘sevens’ (v. 24).
• Two sets of seven have been introduced and we are now after the second set—“After the sixty-two ‘sevens,’ the Anointed One will be put to death” (v. 26).
• One seven is mentioned in verse 27 and no other sevens are mentioned so that must be the seventieth seven.
• The total of seventy along with the numbers that add up to seventy suggest that there is no overlap between the sevens nor do they have a gap between them.

Since verse 26 places the Anointed One’s death after the sixty-two sevens, he must be killed in the seventieth-seven or at least 483 years after the word goes out to restore and rebuild Jerusalem. Hence, the best option is Artaxerxes’ decree in 458 BC.

What is verse 27 about?

Verse 27 turned out to be especially challenging. I’ll save this one for the next post.