The Book of Daniel

Prior to my enrollment in a religion course, I had conducted little study on the Book of Daniel. Just as many children are raised in a Christian home, I had heard the stories of the courageous Israelites, Shadrach, Meshach and Abednego’s trail in the fiery furnace, King Nebuchadnezzar’s dream of a colossus figure, and how the faithful Daniel spent a night in the ferocious den of lions. However, the prophecies and predictions contained in the book had never been a topic of concern for me. The prophet Daniel completed his memoirs around 530 B.C. and is one of three books compiled during Israel’s Babylonian captivity . Many scholars have debated over the true date and authorship of the book due to its pinpoint accuracy when predicting future events. One of the most intriguing and heavily disputed passages pertains to the prophecy known as the “Seventy Sevens”. In this paper, Daniel’s Prophecy of Seventy Weeks will be exegetically interpreted with a focus on identifying the purpose of the prophecy, the starting time and event for the prophecy, the division of the weeks within the prophecy, and the details pertaining to the fulfillment of this prophecy.
The Interpretive Method
The prophecy of Seventy Weeks is recorded in the ninth chapter of Daniel, verses 24-27. These four verses are often considered to be the most difficult to understand text recorded in the book . To help understand the depth and meaning of this passage one can benefit from applying four key factors to their study; better know as the interpretive method. The interpretive method consists of four main principles; how the passage applied to the original audience, the differences between the original audience and the current one, the theological principle, and how those principles should be applied to Christians today .
Original Audience
In order to determine how Daniel’s prophecy applied to its original audience, one must first understand the circumstances and culture of that audience. The Israeli nation was God’s chosen people and anxiously waited for God to fulfill the promise He had previously made to Abraham. Over the course of time, the Israeli nation slowly deteriorated as it failed to heed God’s voice or adhere to His law eventually leading to their exile from the Promise Land and taken captive by their enemies . Daniel composed his memoirs during the course of 70 years spent by the Jewish people under the Babylonian Empire.
Differences between Audiences
Several main categories exist between Daniel’s original audience and that of his modern day reader. These areas include but are not limited to: situation, language, and covenant. Without question, a modern reader is not in the same situation as a sixth century Israelite who had been driven from their homeland and held captive by a foreign government. Readers today also have the added advantage of being able to apply the text to historical events, while the original reader was unaware of future events. A second difference can be found in the language of the original text. The Book of Daniel was original scripted in Daniel’s native Hebrew and Aramaic tongue. Although today’s Scripture comes in various translations, no language can be translated verbatim due to either the evolution of a language or the termination of a dialect altogether. The third and most critical distinction that requires consideration when examining Daniel’s Seventy Week prophecy is that of covenants. Daniel and the rest of the exiled Hebrews were currently residing under the Mosaic Covenant while readers today fall under Christ’s New Covenant.
Theological Principle
The theological principle found in Daniel’s writings must be reflected within the text and correspond to the teachings of all Scripture while maintaining its relevance to both audiences. However, it cannot be tied to a single situation or bound to a specific culture. An analytical examination of the text reveals that the Lord’s sovereignty is its main focus and satisfies each requirement. God’s authority and control is showcased in every situation and event in the Book of Daniel.
How the Theological Principle applies today
Majority of passages will only contain a single theological principle; however, due to the many different situations a Christian may face, there could be numerous ways to apply the principle. A close observation of modern society reflects that many present day Christians no longer recognize or trust in God’s sovereignty. They are continuously subjected to natural disasters, political turmoil, economical hardships and warring nations. Daniel reminds his readers, both past and present, to have faith in God’s sovereignty and accept He has a reason for all things.
Vision of the Seventy Weeks
The vision of the Seventy Week prophecy was given to Daniel during the third year of King Belshazzar reign approximately 550 B.C.(Dan 8:1) . The angel, Gabriel was sent to explain the vision to Daniel at that time; however, Gabriel did not explain the seventy weeks at that time either because he was instructed to seal it up until the appropriate time or because Daniel became ill and fainted (Dan 8:27). Twelve years later Gabriel returned to Daniel to further explain his previous vision. Jeremiah had warned the Jews that God’s judgment was coming in the form of the Babylonian captivity and it would last for 70 years. God promised that after the 70 years had ended the Babylonians would be punished and the Jews would return to Israel to rebuild the temple . Daniel knew from Jeremiah’s writings that Israel’s exile would soon be coming to an end and was expecting God to establish His earthly kingdom at that time. Gabriel came to give him more understanding of his vision and let him know it was not time for God’s Kingdom on Earth.
Purpose of the Seventy Weeks In order to help facilitate this study of Daniel’s Seventy Weeks, the entire passage has been included below.
24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.
25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.
Dan 9:24-27.
Gabriel explanation of Daniel’s vision begins with the reason for events to come. He explains that God has established a time period of seventy sevens or seventy weeks. In accordance with Numbers 14:34 and Ezekiel 4:6, each day given is representative of a one-year time frame. Majority of scholars agree the seventy sevens reflect a time period of 490 years. In that 490 years Israel must put an end to their sins, stop their rebellion against God, make amends for their iniquities, bring in everlasting righteousness, seal up vision and prophecy and anoint the Most Holy.
Starting Time and Event
There is much debate concerning the time and event that began Israel’s 490-year timetable. Gabriel tells Daniel the seventy weeks will begin on the commandment to restore and rebuild Jerusalem. Some scholars believe this date occurred when Artaxerxes I gave the decree to Ezra (Ezra 7:13) in 457 B.C. and allowed him and other Jews to return to Palestine and reestablish Temple worship . Another widely accepted view is that the 490 years consists of lunar years rather than solar years and is composed of twelve 30-day months totaling 360 days . Lunar year advocates accept Artaxerxes I words to Nehemiah (Neh 2:5) in 445 B.C. as the decree to rebuild Jerusalem. However, after a careful review of events the first date is most likely correct.
Division of Weeks
The seventy weeks given to Israel are divided into three segments. The first segment covers a period of seven weeks (49 years) and begins with the decree to rebuild Jerusalem and ending with its completion. The second section spans a total of 60 plus 2 weeks or 434 years. The third and final section is made-up of a single week. Depending on which date an individual holds as the beginning of the 490 years; the first 69 weeks either end with Christ baptism in A.D. 27 or His crucifixion in A.D. 31.
Fulfilling the Prophecy
The most debated portion of Daniel’s seventy-week vision comes down to the seventieth week and its fulfillment. The last week covers a short span of seven years that is divided in the middle by a major event. Most mainstream scholars interpret this view, as it has not occurred yet while others believe it was fulfilled shortly after Christ’s resurrection. These two groups are known as futurist and non-futurist. Both side agree that the entire 70-week prophecy is intended specifically for the Israeli people and the first 69 weeks conclude with the introduction of the Messiah.
Futurists believe there is an indefinite gap of time between the 69th and 70th week beginning with Christ’s resurrection and ending with Christ’s return. Proponents of this view argue that the destruction of the Temple in verse 26 occurred in 70 A.D.; prior to the covenant made in verse 27 and therefore evidence of a gap . This covenant they believe is one made by the Anti-Christ and hold that the seventieth week describes his reign on earth during the Great Tribulation.
Antagonists of this theory make a very convincing argument that nowhere in Scripture does it support the futurist gap theory or is it used in any other prophecy . Their position stands that the 69 weeks concluded with the baptism of Christ in 27 A.D. Jesus then spent the next 3.5 years confirming His covenant with Israel. After those 3.5 years He was cut-off, crucified for the remission of sin thus ending the sacrificial system. Matthew 27:51 states at that very moment the veil was rent in twain from top to bottom. For the remaining 3.5 years the Apostles went out exclusively to the Jews with the Gospel message. The Jewish probation period ended with the their final rejection of Christ and the martyrdom of Stephen.
Conclusion
This study on Daniel has been a very interesting and challenging journey. The visions presented and interpreted by Daniel give great insight into events in our history and possibly into our future. Although intended to provide hope and comfort to an exiled Hebrew nation; the theological principle found in God’s sovereignty still applies today. One of the most remarkable concepts when looking at Daniel’s work is how accurately he predicted events to happen over a 490-year period. Daniel’s dream of the “seventy sevens” provided his people with an excellent idea of God’s plan for them. It revealed to them that God had established a timeline for them to reconcile themselves unto Him prior to the setting up of His Earthly Kingdom. The details provided by Gabriel were so accurate that the Israelites could understand exactly when Jerusalem would be rebuilt and when their Messiah would arrive.

BIBLIOGRAPHY

“Daniel’s Seventy Week Propehcy,” Department of Biblical Studies of the University of Sheffield. Web page. Available from http://www.daniels70weeks.com/index.html. Accessed 27 November 2011.

“Daniel’s Prayer and Gabriel’s Proclamation (Daniel 9:1-27),” Bible.org. Web page. Available from http://bible.org/seriespage/daniel’s-prayer-and-gabriel’s-proclamation-daniel-91-27. Accessed 28 November 2011.

Duvall, Scott J. & Hays, Daniel J. Grasping God’s Word – Second edition. Grand Rapids: Zondervan. 2005

Elmer, Towns L. Theology for Today. Belmont: Wadsworth Grp. 2002
Elwell, Walter A. Evangelical Dictonary of Theology. Grand Rapids: Baker Academic, 2001.

Geisler, Norman L. A Popular Survey of the Old Testament. Grand Rapids: Baker Academic, 1977.

Miller, Stephen R. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. Vol 18 Daniel. Nashville: B&H Publishing Grp. 1994