By Fransisco Msonge (MD), 2024

Contents

  • Introduction
  • The day-year principle
  • The start of 70 prophetic weeks
  • Biblical analysis of the 70 prophetic weeks
  • Reconciliation and restoration of Jerusalem
  • Birth of Jesus Christ – the Messiah
  • Anointment of the most Holy
  • Messiah be cut off-Crucifixion
  • Making a covenant with many people
  • Stoning of Stephen the deacon at 34.ACE
  • The people of the prince that shall come
  • Overspreading of abominations

1. INTRODUCTION

Daniel 9: 24-27 (KJV)

  • 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”

Poor understanding and misapplication of Daniel 9:24–27 have led to many errors in faith for many Christians today. Many Christians, by not reading their Bible diligently, seem to understand Daniel 9:24–27 as a futuristic prophecy. With the devil behind them, the Jesuit mind gave us the so-called “Secret Rapture Doctrine.” It’s taught that before the great tribulation begins, the church will be raptured, because the purpose of the rapture is to remove the saints from the earth before the great tribulation begins. Pre-tribulation rapture: dispensationalism.

Though the context of the holy Bible is clear that both Revelations 4 and 5 are about Jesus Christ’s heavenly enthronement after His blood sacrifice, victory at Calvary cross, and His resurrection. Many today believe that the church and the Old Testament saints will be raptured to fulfil Revelation. 4:1. It is taught that this rapture will take place seven years before the second coming of Christ to earth, because the holy scripture shows that the church will not be in this world during the 70th  week of Daniel (Dan. 7:24–27).

The Jesuit priest Francisco Ribera is known as the father of the so-called doctrine of futurism by distorting the texts of Daniel 7:24–25 and Revelation 13:1–5. Robert Bellarmine-Cardinal was given the highest honor in the Roman Catholic Church by being declared a Doctor of the Church. Just like Ribera, Bellarmine vigorously and strongly opposed the principle of one-day for a year scriptural interpretation prophecies of Daniel 7:25, 13:5, and Revelation 11:3, 13:5, and taught that the antichrist must be an individual and not a ruling ecclesiastical authority who will rule for literally three and a half years. 

Manuel De Lacunza, a Jesuit, wrote and explained the doctrine of Futurism in his book. Lacunza described the coming of Jesus Christ in the form of two biblical texts: “end of the age” and “end of the world,” these two being two different events occurring at separate times.

Both pastors, Edward Irving, an early originator of the doctrine of the rapture and a pioneer of modern pentecostalism, and John Nelson Darby, who is considered to be the father of modern dispensationalism and futurism, inherited what was well written and taught by the Jesuits. The unbiblical doctrine of secret rapture is of the nineteenth century, being a product and mind-set of the Jesuit teachings from the sixteenth to eighteenth centuries with the following five main objectives:.

  • 1. To hide the biblical meaning and identification of the little horn and the beast.
  • 2. To hide the biblical meaning and identification of the anti-Christ.
  • 3. To hide the biblical meaning and identification of the spiritual Babylon.
  • 4. To hide the biblical meaning and interpretation of the 1260-day prophecy.
  • 5. To hide the biblical meaning and interpretation of the 70 weeks of Daniel 9.

Jesus Christ’s second advent for our redemption will not occur in two phases and it is not going to be a secret or a secret rupture. When Christ came the first time as a babe in Bethlehem’s manger, very few people discerned His coming. But when He comes the second time, “every eye” will see Him come. Every ear will hear the trumpet blast of His return. Every human being on earth will behold His glory: read Matthew 24:30–31, Revelation 1:7, Matthew 24:25–27, 1 Thessalonias 4:16–17, and Luke 9:26. It`s biblical correct to known and remember that none of these Bible verses Ephesians 3: 4-10, 5: 32 teach about the so called 2000-years of present church age, GAP or time of the gentiles.

Daniel 9:24–27, especially Daniel 9:26, has been wrongly used as a cornerstone Bible verse to support the secret rupture doctrine. Despite the fact that first-generation Protestants and reformers like Martin Luther, John Calvin, John Knox, and Charles Wesley never taught about the secret rapture theory, this doctrine of the rapture has become an important and fundamental belief for many Christians, especially in the Protestant world.

The doctrine of the secret rapture makes two types of Jesus Christ return.

  • 1. The return of Jesus Christ for the secret rapture to the church only.
  • 2. The second coming of Jesus Christ to execute judgement to the wicked.

The doctrine of the rapture is based on four fundamental doctrines.

  • [1]: The saints of God and the church will not go through the great tribulation; they will be removed before the great tribulation begins here on earth.
  • [2]: The rapture of the church or saints of God will be a secret rapture; Christ will appear only to his saints in the air and not to the entire world.
  • [3]: There will be a second chance for the gospel and repentance after the rapture, for those left behind in the rapture after they realize their guilt, this second opportunity for repentance will be after seven years of great tribulation on earth.
  • [4]: The Antichrist will come and rule after the church of God (God’s people) is raptured out of this sinful world; this is the time for the great tribulation for seven years.

Under the Holy Spirit and a thorough, diligent Bible study, the scripture shows that all four fundamental teachings of rupture theory are completely contrary to the scriptures of God. A thorough and prayerful bible study shows that none of these bible verses—1 Thessalonians 4:13–18, Matthew 24:30–31, 40, 1 Corinthians 15:50–54, and Luke 17:34–37—explains or teaches about the rapture doctrine. Nowhere in the Bible are the four fundamental rapture doctrines taught. From all angles of Bible interpretation, there is no way that Daniel 9:24–27 teaches or is even associated with the rapture doctrine.

So the question can be asked: what is then the biblical meaning and interpretation of the seventy prophetic weeks of Daniel 9:24–27? The seventy prophetic weeks were a probationary timeframe for Jews and their city, Old Jerusalem. The end of this time was the end of the Israelite era as a God-chosen nation. It’s biblically important to remember that this timeframe took 490 years, from 457 B.C.E. to 34 A.C.E., and it was about

  • 1.Israelites and their holy city-Jerusalem
  • 2.Reconciliation of Israelites iniquity to God
  • 3.Birth of Jesus Christ (Messiah)
  • 4. Anointment of the most Holy.
  • 5.Crucifixion of the Messiah (The Messiah cut off)
  • 6.Ceasation of sanctuary sacrificial services and worship.
  • 7.Making covenant with many (Gospel to the Gentiles)

2. THE DAY-YEAR PRINCIPLE

Before diving deep into the Daniel 9:24-27 analysis and interpretation let us understand one key principle. When it comes to prophecy, we have some key biblical principles. One of the key principle to understand the prophecy in the book of Daniel (Dan 7:25, 8:11-14,  9:24–27, and Dan 12:7, 11-12) and the book of Revelation (Rev 11:2-3, Rev 12:6, 14 and Rev 13:5) is the principle of “one day to represent one year”.

Indication of a one-day-for-a-year principle

  • Its only applied to the biblical prophecies, whose fulfillment took place outside of the biblical era but before Jesus Christ’s second return.
    • Outside the biblical era means time after the first century (after 100 A.C.E.).

Contra-indication of a one-day-for a year principle

  • It’s not used for prophecies that occurred and were fulfilled within the biblical era.
  • It’s not used for prophecies that will occur at or after Jesus Christ’s second return.

Key Bible verses

  • Day-year principle: Number 14:34 and Ezekiel 4: 6.
  • Day-year principle: Genesis 29: 27, Psalm 77:5 and Isaiah 34:8.

This principle is pivotal to the understanding of Bible prophecy. We are to study the Bible both telescopically and microscopically to understand the prophecy in Daniel and Revelation. These two books have the present truth for our generation and are very important for our spiritual lives. When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart

The day-year principle appears frequently in Scripture. Numbers. 14:34 is a notable example of this principle, which describes how God pronounced that the children of Israel would remain in the wilderness for 40 years after the exodus from Egypt. This was due to their lack of faith in the positive report of Joshua and Caleb, who spent 40 days spying in Canaan with the other 10 spies (Num. 13:1-33). By stating that, “After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years” (Num. 14:34), God noted that each year of wilderness wandering was based upon each day that the 12 spies spent in Canaan.

Ezekiel 4:4-6 is another notable example of this principle, which describes how Ezekiel was told by God to lie on his left side for 390 days for the sins of Israel (Eze. 4:4-5) and on his right side for another 40 days for the sins of Judah (Eze. 4:6), thus totaling 430 days. By stating that, “I have appointed unto thee each day for a year” (Eze. 4:6), God equated these 430 days to 430 literal years. Although there are differing perspectives on when the 430 years took place, this passage clearly applies the year-day principle.

This principle is further confirmed through the practice of a Hebrew literary device called synonymous parallelism. This device identifies how a Bible writer can convey a specific idea with certain words and phrases, and then repeat the same idea in a parallel statement through the use of different words and phrases that have a synonymous relationship to the initial statement.

For example, in Genesis 29: 27. Laban requires an additional seven years of work in contract for Rachel`s hand in marrige to Jacob, Laban call these seven years a week. This was after Jacob had served for seven years for Rachel-the younger daughter, instead he was given Leah-the elder daughter  Genesis 29: 26-27 (KJV) reads “And Laban said, It must not be so done in our country, to give the younger before the firstborn. Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years”.

Other examples, David stated, “I have considered the days of old, the years of ancient times” (Psalm. 77:5). In this passage, “days of old” and “years of ancient times” are parallel statements. In another example, Isaiah stated, “For it is the day of the Lord’s vengeance, and the year of the recompenses for the controversy of Zion” (Isaiah. 34:8). The parallel statements are “day of the Lord’s vengeance” and “year of the recompenses for the controversy of Zion.” Both of these examples show how “days” and “years” are used synonymously, and thus help to confirm the day-year principle in Scripture.

When considering time prophecies and the application of the day-year principle in Scripture, there are examples that do not apply the day-year principle. These examples include: (1) Israel’s 430-year captivity in Egypt (Exo. 12:40-41; Gal. 3:17); (2) Judah’s 70-year captivity in Babylon (Jer. 25:11-12; 29:10; Dan. 9:2);(3) Nebuchadnezzar’s seven-year exile, referred to as “seven times” (Dan. 4:16, 23, 25, 32); and (4) the 1000-year desolation of the earth (Rev. 20:1-6), which begins at Christ’s return.

Therefore, time prophecies that were fulfilled during the biblical era should be understood without applying the day-year principle, unless clear evidence suggests that this principle applies. If apocalyptic time prophecies extend beyond Bible times and describe events in salvation history during the post-biblical era prior to Christ’s return, they should be understood through an application of the day-year principle.

The one possible exception to this principle is the 70-weeks’ prophecy of Dan. 9:24-27. Yet, because: (1) it forms the first 490 years of the 2300 years of Dan. 8:14; (2) it provides a starting point for the 2300 years (457 B.C.E); and (3) the 2300 years extend into the post-biblical era to A.C.E 1844, it seems appropriate that the 70 weeks should apply the year-day principle.

3. THE START OF 70 PROPHETIC WEEKS

In many parts of the world, especially where people have free access to the Bible, Satan has employed other means to weaken its influence. One very effective way has been through various scientific endeavors or even biblical scholarship, which sometimes takes positions that, if accepted, would undermine trust in the Word of God.

For example, though the book of Daniel dates itself to the middle of the sixth century before Christ (B.C.E), many Bible scholars date it instead to the middle of the second century before Christ (B.C.E). They argue that Daniel was not written when it says it was (mid-sixth century B.C.E) but, rather, second century B.C.E Unfortunately, this lie about the Bible is one of many that modern scholarship seeks to foist upon us. 

The Book of Daniel identifies the Prophet Daniel as its author (Daniel 7:1, 9:1-2, 10:1-2). Jesus mentions Daniel as the author as well (Matthew 24:15). Several times Daniel is told to write his visions down and seal them up (Dan. 8:26-27; 12:4-9). The Book of Daniel was written in the mid-sixth century; this is the only correct time and date according to the biblical-historical account. 

If Daniel was written in the middle of the 2nd century, it would contradict itself, contradict the books of Revelation, Ezra, Jeremiah, and Ezekiel, and contradict the entire Bible truth and prophecies. If Holy Scriptures (Daniel 1-12) was written in the second century it would be part of the apocryphal books. But Daniel 1-12 is not part of the apocryphal books

Apocryphal books: These are books of unknown writers, written in Greek, in the period called “400 Years of Silence.” During this period, there was no new revelation of God’s word, and there was no inspiration for God’s word. There was no new prophet from God (1 Maccabees 9:27, 14:41), and God was “silent” over human society. The last Old Testament Jewish prophet was Malachi. His book was written at the end of the fifth century (430 B.C.E), and it closes the list of God’s prophets in the Old Testament as well as revealing the beginning of the New Testament. (Mal 4:5). This is another biblical reason why Daniel was written in the 2nd century B.C.E

The apocryphal books are not part of the Holy Scriptures; Jesus Christ did not recognize or quote them, and the apostles did not use or quote them. They contain false teachings and paganism, including the immortality of the souls of the dead, the presence of a place for the dead, prayers for the dead, paying money (offerings) for the sins of the dead, and salvation by the works. Sure, the prophet Daniel and the Holy Scriptures (Daniel 1–12) are not and can`t be part of the apocryphal.

More biblical evidence shows that the chief character and author-Daniel lived in the sixth century B.C.E Daniel was a contemporary of Nebuchadnezzar (605–562), Belshazzar (556–539), and Cyrus (539–530)-read Dan. 2:1, 5:1-12, 7:1, 9:1-2,10:1-2. The book also shows to be historical and chronological (Chapter 1-6) while Daniel (chapter 7–12) are prophetic, the prophecies of Daniel range from events in Daniel`s day to end-time events that affect the entire world.

To understand Daniel 9: 24-27, we need the Holy Spirit guidance, we need to study the Bible diligently and search the scriptures playfully (Act 17: 11). We should not lazily accept the word of someone who appears to be trustworthy or a great preacher, but do our own devotional Bible study and be fully convinced of it in true and faith.

First decree

We have three decrees in the book of Ezra; the first two decrees only authorized the rebuilding of the temple. The third decree was the most comprehensive and authorized the rebuilding of the city of Jerusalem. Its paramount important to remember and understand that the second decree is used for biblical interpretation of the seventy (70) years-desolation of Jerusalem (Dan 9:1-2, Jer 25:2) while the third decree is used for seventy (70) prophetic weeks of Dan 9:24–27. It’s the third decree that gives us the date and time with which God intended for calculations and the beginning of Daniel 9:24–27.

  • Given in the first year of Cyrus king of Persia.
  • In a year 539 B.C.E. Ezra 1: 1-4, 2Chro 36: 22-23.
  • The Bible does not indicate when in the first year of King Cyrus of Persia reign begun, so the year 539 B.C.E is historical, the world history also show the Media and Persia empire (Dan7:5) was between the year (539-331) B.C.E.
  • Nor does the Bible tell us when Zerubbabel’s party left Persia and when they arrived in Jerusalem.

The first degree is not used for 70 years-desolation of Jerusalem or 70 prophetic week’s interpretation due to the following reasons

  • 1.Only few Israelites returned to the land of Judah
  • 2.The temple was no complete build as per scripture
  • 3.Israelities were paying tax to the king of Persia
  • 4.No free government or authority of their own
  • 5.No re-establishment of Jewish laws and sovereignty

Second decree   

  • It mark the end of 70 years of desolation (Daniel 9:2, Jeremiah 25: 2)
  • 70 years started from destruction of temple 586 BCE to 516 BCE temple rebuilt.
  • Given in the second year of Darius the king of Persia
  • In a year 521 B.C.E. Ezra 6 : 1-15, Ezra 4: 24
  • It was essentially a renewal of Cyrus to rebuild the temple

Historian shows that the temple was completed on 516 B.C.E.  The scripture show that the temple was done by 12 of March in sixth year of King Darius reign, which is 516 B.C.E  Despite the fact the temple was complete, the second decree is not used for 70 prophetic weeks interpretation, due to the following reasons

  • 1.Only few Israelites returned to the land of Judah
  • 2.Israelites were paying tax to the king of Persia
  • 3.No free government or authority of their own
  • 4.No re-establishment of Jewish laws and sovereignty

Third decree

  • It mark the start of  70 prophetic week of Daniel 9: 24-27
  • The first two decrees only authorized the rebuilding of the temple.
  • The third decree was the most comprehensive and authorized the rebuilding of the city of Jerusalem.
  • Given in the seventh year of Artaxerxes king of Persia
  • In a year 457 B.C.E Ezra 7 : 7- 26    

Reasons why the third decree and the year 457 is used for Daniel 9:24-27.

  • 1.The city was built by Ezra (Ezra 4)
  • 2.Allowed Israelites to go home with their own freewill (Ezra 7:13)
  • 3.Allowed Israelites to take anything from King treasures(Ezra 7:21)
  • 4. Israelites no more paid taxes to the King of Persia (Ezra 7:24)
  • 5.Allowed restoration of their own local government  (Ezra 7: 21-28)
  • 6.Authorized the appointment of magistrates, judges, and re-established Jewish laws (Ezra 7:25)
  • 7.Allowed the judiciary to punish wrong doers (Ezra 7:25)
  • 8.Gave and made the Jewish a sovereign nation(Ezra 7: 21-28)

 4. BIBLICAL ANALYSIS OF THE 70 PROPHETIC WEEKS

5. RECONCILIATION AND RESTORATION OF JERUSALEM

Daniel 9:25a (KJV)

“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…….…”

Here God specifically gave seven prophetic weeks, with the bible principle of one day to represent a year and the world historical events; this was an actual period of 49 years from (457 to 408) B.C.E Two important events occurred during this time. One: Building and restoration of the city of Jerusalem. Second: Reconciliation of Israelite iniquity to God. This was under Nehemiah and Ezra.

  • Nehemiah 1:1–7:3: Building the city—Jerusalem
  • Nehemiah 7:4–10:39: Reconciliation of their iniquity to God
  • Nehemiah 4:6–8, 15–18: The city was built in troublous time.

Nehemiah 4:6-8 (KJV)

6. So built we the wall; and all the wall was joined together unto the half thereof: for the people had a mind to work.

7. But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth,

8. And conspired all of them together to come and to fight against Jerusalem, and to hinder it.

Nehemiah 4:15-18 (KJV)

15. And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work.

16. And it came to pass from that time forth, that the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons; and the rulers were behind all the house of Judah.

17. They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon.

18. For the builders, every one had his sword girded by his side, and so builded. And he that sounded the trumpet was by me.

6. BIRTH OF JESUS CHRIST

Daniel 9:25 (KJV)

“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”.

The middle 434-year (62-week) period: This was the longest period of Daniel 9:24–27 prophecy, with the bible principle of one day to represent one year (Ezekiel 4:6 and Number 14:34) and the world historical events, this period started from the year 408 B.C.E to 27 A.C.E, an actual 434 years. Two very important events for salvation occurred in this period:

  • One: Birth of Jesus Christ (the coming of the Messiah) Daniel 9:24-27
  • Second: The baptism of Jesus Christ (to anoint the most Holy) Daniel 9:24-27

Birth of Jesus Christ: Jesus Christ was born in Bethlehem in 4 B.C.E. It was during the Roman Empire, under Herod the Great, and just before his death. World history shows that Herod the Great reigned from 37 B.C.E to 4 B.C.E and died at the age of 70 in Jericho (Judaea). We can also read from “Matthew 2.”

It was Herod the Great who ordered the death of all male children under two (2) years of age (Math 2:16–18). The order was intended to kill Jesus. In the year (4. B.C.E), Herod’s son Archelaus reigned in Judah in his father Herod’s room (Math 2:21–23). The Scripture also shows Joseph had fled to Egypt with Mary and the infant Jesus since King Herod wanted to kill the child. It was after the death of Herod, an angel of the Lord appeared in a dream to Joseph in Egypt to return from Egypt to Nazareth (Math 2:13-23).

7. ANOINTMENT OF THE MOST HOLY

Daniel 9: 24-25 (KJV)

  • 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”

Anointment of the most Holy-Baptism of Jesus: The scriptures are very clear when, and where Jesus Christ, the Son of God, was baptized. The books of Luke, Acts, Mark, and others tell us in detail the event of Jesus’ baptism. It also gives us the age of His baptism. He was baptized in the year 27 A.C.E. He was at the age of thirty years (30) at baptism. He was baptized by John the Baptist in Jordan.

We read; (Mark 1: 9-13). “And it came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased. And immediately the spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him.”

Act 10: 37-38 (KJV) “That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good and healing all that were oppressed of the devil; for God was with him”

Luke 3: 21-23.(KJV) “Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee, I am well pleased. And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli”

The 62-week period, which is 434 years, starts in 408 B.C.E for the retrospective years, and if we subtract 434 from 408, we get -26, i.e., 26 A.C.E. But this period of prophecy ends in 27 A.C.E, the most accurate prophetic time of Christ’s baptism. The 26 A.C.E time is not what the almighty God gave Daniel concerning the baptism of the Messiah. We also know that Jesus was born in 4 B.C.E and was baptized at the age of 30. If we subtract 30 out of 4, we also get -26, meaning 26 A.C.E. It is just like Jesus Christ was baptized in 26 A.C.E, only that this is not true according to the scriptures.

We just have to remember that there was a time change here, from the Old Testament (B.C.E) to the New Testament (A.C.E), and that we do not count and they did not count the year zero in the calculation of years in the history of the scriptures. If there was a “zero year,” then they would count from (4, 3, 2, 1, 0, 1, 2, 3.4,5, 6, 7.8, 9…up to 27), which would cause Jesus Christ to be baptized at the age of 31. This would certainly be contrary to the Scriptures. And if you subtract directly from the common arithmetic, we get a negative number (-26), i.e., in 26 A.C.E, which is like saying Jesus Christ was baptized at the age of 29, which is one year less.

Jesus Christ was baptized in 27 A.C.E; the biblical-history events also show that the baptism took place in 27 A.C.E, and this fulfils and marks the end of the 62-week prophetic of Daniel 9:24–27, which ends with the anointing of the most holy. Let’s just remember that there is no year zero, so we count and calculate all the years inclusive from year 4 A.C.E to 27 A.C.E without setting in year zero, such as (4,3,2,1 – 2,3,4,5.6,.27). From this, we will get 30 years, which is the right age for Jesus Christ to be baptized, and it was in 27 A.C.E.

8. MESSIAH BE CUT OFF

Daniel 9:26 (KJV)

  • 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

Before giving a detailed description of this part and Daniel 9:26, let us understand and remember these ten biblical facts about Daniel 9: 24-27.

  • The prophecy was 490 years for Jews and their city.
  • The prophecy started in 457 B.C.E and ended in 34 A.C.E.
  • The prophecy has nothing to do with the current church age.
  • The prophecy has nothing to do with the so-called 2000 years GAP.
  • Biblically, the prophecy is not a futuristic prophecy or event.
  • Biblically, the prophecy is not about Jesus Christ’s Second Advent.
  • Biblically, the prophecy is not about the coming of the Anti-Christ.
  • The prophecy has nothing to do with the so-called rapture doctrine.
  • Biblically, the last 70th week is not separated from the 69 weeks.
  • The prophecy has nothing to do with the so-called seven years of tribulation.

Messiah be cut off: In the first part of verse 26 Dan 9, we find the phrase “And after threescore and two weeks shall Messiah be cut off, but not for himself…”. In the second part of Dan 9:27, we get the statement, “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.”

This part of the prophecy was about the “Messiah to be crucified,” “Jesus Christ Calvary cross death.” This occurred in the midst of the last 70th week. The bible reads, “after threescore and two weeks shall Messiah be cut off, but not for himself.” Dan 9:26a. As the scriptures show, this prophecy was fulfilled in the middle of the last week of Daniel’s seventy weeks; the last week started from 27 A.C.E to 34 A.C.E, and in the middle of this last week (i.e., 31 A.C.E),  that is when our Lord Jesus Christ was crucified and bore our sins.

The midweek prophetic account (31 A.C.E) had three main events to remember.

  • 1. The rejection of Jesus Christ, our savior
  • 2. The crucifixion of Jesus Christ on the cross, the bearer of our sins.
  • 3. The abolition of burnt offerings, worship, and all the services of human priests in the sanctuary.

Matthew 27: 23-26 (KJV)

  • 23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.
  • 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
  • 25 Then answered all the people, and said, His blood be on us, and on our children.
  • 26 Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

Luke 23: 44-46 (KJV)

  • 44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
  • 45 And the sun was darkened, and the veil of the temple was rent in the midst.
  • 46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost

     Cessation of sanctuary sacrificial services and worship: the word of God from the book of Luke 23: 44-46 a crystal clear about abolition of sanctuary sacrificial services and worship. Matthew 27: 50-51 (KJV) add on this by saying; “Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent”

The Bible does not tell us about the thickness of temple vail. But the scriptures tell about curtains (Inner royal liner) of sanctuary (Ex 26: 1-3). Five curtains were coupled together to make one curtain and other five to form one curtain (Ex 26: 3), then the two bundles of curtains (5-each) were coupled together with a (taches of gold) into one thick curtain. (Ex 26: 4-6). Looking at how the door of the tabernacle also called the “first Vail” (Ex 26: 36-37) and also the Vail of the tabernacle also called the “Second Vail” (Ex 26: 31-33,Heb 9: 3) was made, while remembering that the sanctuary was small to the temple.

The Vail of temple was huge, heavy and thick, but it toned into two pieces from top to bottom at the point of Jesus Christ death on the cross. This Vail was strong that it could not have been rent in two pieces by a mere earthquake or a mere masculine man. But miraculously and in fulfilment of time and prophecy the long, thick and heavy veil of the temple was torn in two from top to bottom (Mt 27:51; Mk 15:38; Lk 23:45).

The vail was obviously thick enough to obstruct anyone from seeing into the Holy of Holies, so it would have been hard to rip, whatever thickness it was. If the focus on the temple vail was its thickness only, someone would need to be miraculously masculine and strong as the biblical Samson (Judges 16) to rent vail into two pieces from top to the bottom. But the focus is the height of the vail of the temple (Matt 27:51-from top to bottom). With this, someone would need to be a giant, strong, and five times taller than the tallest human being recorded to rent vail into two pieces from top to the bottom

That is why the scriptures, rather than emphasizing the miracle of it being rent because of its thickness, it draws our attention to the “height” of the temple veil— about 30 cubits, 45 feet (13.7m) height (1King 6:2 KJV)  “And the veil of the temple was rent in twain from the top to the bottom.” That was a long way up there and then all the way down to the bottom (floor level). No man has a reach that great or the strength. It had to have been someone much higher and greater than man to rip it in two.

What significance does this torn veil have for us today? The toning of the veil at the moment of Jesus’ death symbolized that His sacrifice, the shedding of His own blood, was a sufficient atonement for sins. In a sense, the sanctuary and all the services were symbolic of Christ Himself as the only way to the Father (John 14:6).

No one was allowed to enter the second-most holy place except the high priest once a year in a special service on the Day of Atonement (Lev 16:15–17, 23:27–32). The rent of this curtain, leaving the second room (the Most Holy) open, meant the end of all this service of sanctuary. All the physical services in the sanctuary were no longer needed. Christ, as the Lamb of God, stood as Holy Priest, and only by His blood we are forgiven and saved.

Its very vital to remember that the death of our Lord Jesus Christ on the cross completely abolished all the physical services that took place in the temple; this completely removed the earthly sanctuary priesthood system and service in the temple. Beside the structure of the temple and the various priestly divisions, there were various services that were performed in the Old testament and tabernacle, which were also abolished by Jesus at the Cross.

Here are examples of biblically abolished temple services.

  • 1. Burning of incense upon an altar (Ex 30:1–10)
  • 2. Constant fire on the temple altar (Leviticus 6:12–13)
  • 3. Ashes and holy water purification services (Numbers 19)
  • 4. Daily sin offering services-by the common priest (Lev 4, 6).
  • 5. The Day of Atonement-by the High Priest (Lev 16, Heb 9).
  • 6. Priestly special garments and mitre (Exodus 28)

With correct Bible reading and understanding under the Holy Spirit, you can see that today`s Catholic mass service (Eucharist), most orthodox mass (Eucharist), and some protestant mass are representations of the Old Testament sanctuary services and worship, which is a denial of the atonement of Jesus Christ on the cross.

Today`s Catholic priests, cardinals, and popes practise and dress like high priest and sometime like the common priest of the Old Testament sanctuary. While Muslims (Islam) always remove their sandals before entering the Mosque and dress like the common priest of the Old Testament sanctuary. This is not surprising because the devil has succeeded in telling and teaching the whole world that the Old Testament part of the Bible is no longer biding. With this lie in mind, many Christians and the world no longer seriously read the Old Testament; hence, they can`t know or understand the importance of the sanctuary messages and the Bible at large.

The earthly sanctuary was a ―copy and shadow of the heavenly things (Hebrews 8:5). It was modelled after the heavenly sanctuary, which was shown to Moses (Ex 26:30) so that we could learn and understand what is happening in Heaven for our salvation (Jeremiah 17:12, Psalms 102:19, Hebrews 8:5, 9:11, 24).

The subject of the sanctuary is a very interesting and important one. The sanctuary is like a golden thread that runs all through the Bible. In it the whole plan of salvation centers, an understanding of it is necessary to a knowledge of present truth and the work of God for this time. A prayerful study of sanctuary opens before us vast and fruitful field of Bible truth concerning Jesus Christ work in the heavenly sanctuary.

The sanctuary lessons taught God‘s perfect and complete plan for man‘s salvation. The symbolism of the sacrifice was fulfilled when Jesus lived the perfect life of sacrifice and service, and then was slain as the unblemished ―lamb of God. The importance of these lessons was daily re-enacted in the earthly sanctuary. The services also became a reality when these types were continued by Jesus Himself in the heavenly sanctuary as our High Priest (Hebrews 8 and 9).

Just as in the first century, the death and sacrifice of Jesus put an end to the sacrifice and the priestly system of sanctuary, but human beings revived and re-established the sanctuary sacrificial system and priesthood up to its destruction and desolation in 70 A.C.E. After Jesus Christ’s death, continuing with sanctuary services and its human priesthood system, this was an abomination (Dan 9:27b) because they rejected Jesus Christ’s atonement, rejected the biblical truth, and in so doing they created their own ways of salvation. Creating our own ways of salvation other than Jesus Christ atonement is called abomination.

It is surprising even now that there are Christians who still believe, worship, and follow the principles and worship services of the sanctuary. They are still living and trusting in the physical services that took place in the sanctuary, like the burning of incense upon an altar (Ex 30:1–10), ashes and holy water purification services (Numbers 19), and the ministry of atonement and forgiveness of sins through human priests. Despite the fact Jesus Christ death on the Calvary cross ceased all these sanctuary sacrificial services and worship.

9. MAKING THE COVENANT WITH MANY PEOPLE.

Daniel 9:27 (KJV)

  • “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”

It should be noted that the pronoun “he” in Dan 9: 27 is the Messiah (Jesus Christ), an anointed ruler, called “Messiah the Prince” (Dan 9:25). The phrase Messiah the Prince is used only once in the scriptures, and it only refers to the Son of Man, King of King Jesus Christ. The covenant is God’s covenant with Israel that “he” was to make or confirm with many tribes and nations. The 490 years were an extension of God’s covenant with Israel. Therefore, the seven-year covenant in 9:27a must be the last seven years of that 490-year covenant. The verb translated as “confirm” (the covenant) is not a verb for the making of a new covenant but for maintaining an existing covenant.

The scripture says: “And he shall confirm the covenant with many for one week.” This is the covenant between Jesus and the people of all nations, which occurred in this last week of Daniel’s seventy weeks. The 70th week of Daniel 9:24–27 was the last week when Jews were still the chosen nation and host of the gospel. And in the midst of the 70th week of Daniel 9:24–27, the gospel was to be preached to every person, every tongue, and every nation. (Mark 16:15, Matthew 28:19).

Let us just remember that Jesus Christ was baptized in 27. A.C.E (Mark 1:9–11), at the age of 30, and soon after His baptism, Christ began His work and ministry on earth (Acts 10:37–38, Luke 3:21–23, and Acts 4:17). We first see him choosing his apostles (John 1:35–51, Acts 4:18–25) and then preaching in various places (Acts 4:17). Throughout his earthly ministry, he performed various miracles in different areas, such as Judea and others.

The ministry of Christ on earth lasted for three and a half years (Dan. 9:26–27) from 27 A.C.E to 31 A.C.E. These three and a half years are the first part of the last seven years in Daniel 9, that is, the last week of the seventh week of Daniel 9:24–27. Jesus Christ was rejected, crucified, and killed in the year 31 A.C.E. That is Christ dies in the middle of the last week, and after His death, the apostles begin the second part of the last week (three and a half years) by continuing the work of the gospel from 31A.C.E to 34A.C.E. During this time the gospel was preached to gentiles.

Pentecostal Day was 50 days after Christ’s victory and resurrection. At Pentecostal in Jerusalem, there were men from all over the Mediterranean and other parts of the world who spoke a number of different kinds of languages. After the day of Pentecost, the apostles preached throughout Judea, churches were established, and people came out of Judaism to listen to and learn about Jesus Christ. Within these three and a half years, despite opposition from the ruling authorities, God’s work—the gospel—moved so fast, people accepted Jesus Christ and were converted. Surely the covenant was confirmed with many people, despite the fact that the church was still in its local setting and mostly located in Jerusalem.

Matthew 28:18-20 (KJV)

  • 18. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
  • 19. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
  • 20. Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.

Acts 1:7-8 (KJV)

  • 7. And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
  • 8. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

10. STONING OF STEPHEN THE DEACON AT 34.A.C.E

Stephen become the first martyr of Christianity history, his martyrdom was witnessed by Saul of Tarsus, also known as Paul, a Pharisee and Roman citizen who would later become a Christian apostle. In the way he lived and died, Stephen catapulted the early Christian church from its local Jerusalem roots to a cause that spread across the entire world. He death marked the end of 490 years of Daniel 9: 24-27.

Little is known about Stephen in the Bible before he was ordained a deacon, as described in Acts 6:1-6. Although he was just one of seven men chosen to make sure food was fairly distributed to the Grecian widows, Stephen soon began to stand out: Now Stephen, a man full of God’s grace and power, did great wonders and miraculous signs among the people. (Acts 6:8)

Exactly what those wonders and miracles were, we are not told, but Stephen was empowered to do them by the Holy Spirit. Members of the Synagogue argued with Stephen, his gospel message got Stephen hauled before the Sanhedrin, the same Jewish council that had condemned Jesus to death for blasphemy. When Stephen preached an impassioned defence of Christianity, a mob dragged him outside the city and stoned him.

Stephen had a vision of Jesus and said he saw the Son of Man standing at the right hand of God. That was the only time in the New Testament anyone other than Jesus himself called him the Son of Man. Before he died, Stephen said two things very similar to Jesus’ last words from the cross: “Lord Jesus, receive my spirit.” and “Lord, do not hold this sin against them.” (Acts 7:59-60)

Acts 7:56-60 (KJV)

  • 56 And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
  • 57 Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,
  • 58 And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.
  • 59 And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
  • 60 And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

But Stephen’s influence was even stronger after his death. A young man watching the murder was Saul of Tarsus, who would later be converted by Jesus and become the apostle Paul. Ironically, Paul’s fire for Christ would mirror Stephen’s. His death in Jerusalem marked the end of Daniel 9:24–27 prophecy and initiated a massive spread of the gospel to all nations and tribes.

In Acts 10, God, by giving Peter a vision of a large sheet containing all kinds of four-footed animals, as well as reptiles and birds, tells Peter to kill and eat what is unclean to him. Here, God then redirects the gospel to non-Jews. This change was brought about by the persecution of the believers. Specifically, Stephen’s death was the turning point. The death of this deacon opens the way for the gospel to the nations; it opened the way for the gospel to every tribe outside of Judaism. The gospel was preached to every person of every race, and churches were established around the world. Again,  this is what the scripture says: “confirming a covenant with many.”

Acts 8:1-6 (KJV).

  • 1. And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
  • 2 And devout men carried Stephen to his burial, and made great lamentation over him.
  • 3 As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.
  • 4 Therefore they that were scattered abroad went every where preaching the word.
  • 5 Then Philip went down to the city of Samaria, and preached Christ unto them.
  • 6 And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.

If you read in (Acts 13: 46-47) the scriptures say, “Then Paul and Barnabas answered and said with boldness, saying, We must first speak unto you the word of God. But since you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. For this is what the Lord commanded us: “I have made you a light to the Gentiles, that you may bring salvation to the ends of the earth.”

In the book of Acts 13, we see Paul in the Lord’s work in Paphos, Perga, Antioch, and on the Sabbath they sat and prayed in the city of Pisidia. We are all familiar with the work of Paul and his associates in the cities of Rome, Philippi, Ephesus and other parts of the world. The scriptures also describe Paul’s three journeys, in his efforts to establish churches in Judaism and the international community. Paul’s first missionary journey (Acts 13–14), Paul’s second missionary journey (Acts 15:36-18:22), and Paul’s third missionary journey (Acts 18:23-21:14).

Later on, we see apostles and different servants of God, such as Paul, Peter, Andrew, John and Philip, Matthew, Bartholomew, Thomas , Simeon, and others, preaching in different areas of the world: These areas included the regions of the Mediterranean Sea, the Black Sea, Africa, Europe, and Asia (Act 8:26–31, Act 18:1–7, Act 20:18–21, and 1 Peter 1:1). 

11. THE PEOPLE OF THE PRINCE THAT SHALL COME

Daniel 9:26 (KJV)

  • 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”

The contextual setting and dynamics of the basic symbolism of Daniel 9:26b should be taken into consideration when reading and interpreting it. Just like the two witnesses in (Revelation 11:3–13), Daniel 9:26b is an “Interlude”. An Interlude is defined as a period of time between two events during which something different happens, also defined as a brief period of time that comes in the middle of something. The original meaning came from the Latin interludium, which means “between a play”.

The two witnesses are a portion of an “interlude” that falls between the sixth and seventh trumpets within the seven trumpets section of the book of (Revelation 8–11). Though mentioned between (Daniel 9:24–27) and between 457 B.C.E to 34 A.C.E prophecy for Jews and their city, Jerusalem, Daniel 9:26b is out of this timeframe.

Daniel 9:26 is about the gospel; it’s about Jesus Christ’s death (Isaiah 53:8–12) and the second temple in the Old Jerusalem. It’s about Jews and their city, Old Jerusalem, but the time period discussed in Daniel 9:26b is out of the 70 weeks for Jews. Because the fulfilment of the prophecy takes place within the flow of history as a whole, Daniel 9:26b, though out of the 70-week probation timeframe for Jews and their city, must have a direct relationship to the meaning of the broader contextual settings of (Daniel 9:24–27).

Daniel 9:24–27 prophecy was about: Jewish nation and their holy city—Old Jerusalem; Jewish reconciliation and reformation; birth of Jesus Christ (The Messiah); anointment of the most Holy (the baptism of Jesus); crucifixion of Jesus Christ (The Messiah cut off); cessation of sanctuary sacrificial services and worship; and making covenant with many (the Gospel to the Gentiles). This probation period for Jews was only 490 years, from 457 B.C.E to 34 A.C.E. Daniel 9:26b therefore must be interpreted in these contextual settings and as part of the 2300-year prophetic period of Daniel 8:14.

Gabriel explains to Daniel what portion of the 2300 days belonged to Jerusalem and the Jews. “Seventy weeks are determined upon thy people and upon thy holy city….” Daniel 9:24 KJV. Then the whole of the 2300 days does not belong to Old Jerusalem, the place of the earthly sanctuary, nor do they all belong to the Jews, the professed people of God in the time of the old covenant.

Only seventy weeks were decreed to Jews and the Old Jerusalem. For in that period of 70 weeks, the transgression was to be finished, that is, the Jewish people were to fill up their measure of iniquity by rejecting and crucifying their Messiah, and were no longer to be God`s chosen people, or host. Read: Daniel 9:24; Matthew 23:31-35; 21:33-43; 27:24-26. Gabriel showed Daniel that the city and earthly sanctuary should be destroyed, shortly after their rejection of the Messiah-Jesus Christ, and never shall the earthly sanctuary be rebuilt again, but be desolate till the consummation.

Matthew 23:31-35 (KJV)

  • 31. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.
  • 32. Fill ye up then the measure of your fathers.
  • 33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
  • 34. Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:
  • 35. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

Luke 21:5-7 (KJV)

  • 5 And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,
  • 6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.
  • 7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?

Luke 19:41-44 (KJV)

  • 41 And when he was come near, he beheld the city, and wept over it,
  • 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.
  • 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side
  • 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

Daniel 9:26: Do not teach what is so called “The GAP”, or “The Interval”.  Daniel 9:24–27 does not explain or teach about the present church age, the rapture theory, or seven years of tribulation. The teaching that the two God`s witnesses” (Rev 11:3–13) will work during these seven years of tribulation when the anti-Christ is based in Israel and rules the world is also Jesuitical and unbiblical.

In Daniel 9:26b, the prince represents a ruler (A Roman army commander called Titus, who later become the Roman emperor). The people of the prince represent a pagan Roman empire and its army. The city represents Old Jerusalem, and the sanctuary is the second temple. The flood represented a storm of destruction by a dreadful and irresistible Roman army. From the crest of the olive tree, Jesus looked upon Jerusalem. Fair and peaceful was the scene spread out before him. It was the season of the Passover, and from all lands, the children of Jacob had gathered there to celebrate the great national festival.

When He was come near, He beheld the city, and wept over it.” Luke 19:41(KJV). His tears were not for Himself. He wept for the doomed thousands of Jerusalem—because of the blindness and impenitence of those whom He came to bless and to save.

The Jewish leaders had built up “Zion with blood, and Jerusalem with iniquity.” Micah 3:10. And yet, while they slew their Saviour because He reproved their sins, such was their self-righteousness that they regarded themselves as God’s favored people and expected the Lord to deliver them from their enemies. Because of the iniquities, their probation time was over and God had left them, they were no longer a chosen and professed people of God.

Micah 3:12 (KJV)

  • Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.

Yes, this prophet was full; because of their sin (Matthew 23:31-35, 27:25.), Zion was plowed like a field, Jerusalem become heaps of ruins, and the mountain of the temple Like the bare hills of the forest.

For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejecter’s of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, “Cut it down; why cumbereth it the ground?” (Luke 13:7) but divine mercy had spared it yet a little longer.

The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul.

All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: “With what measure ye mete, it shall be measured to you again.” Matthew 7:2.

Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised signs were saved. “When ye shall see Jerusalem compassed with armies,” said Jesus, “then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.” Luke 21:20-21. (KJV)

After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city.

At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan

Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls. Their stores of provision, which if carefully preserved would have supplied the inhabitants for years, had previously been destroyed through the jealousy and revenge of the contending factions, and now all the horrors of starvation were experienced.

The Roman leaders endeavored to strike terror to the Jews and thus cause them to surrender. Those prisoners who resisted when taken, were scourged, tortured, and crucified before the wall of the city. Hundreds were daily put to death in this manner, and the dreadful work continued until, along the Valley of Jehoshaphat and at Calvary, crosses were erected in so great numbers that there was scarcely room to move among them. So terribly was visited that awful imprecation uttered before the judgment seat of Pilate: “His blood be on us, and on our children.” Matthew 27:25.

It was the same people of the prince who were instrumental in Christ’s crucifixion in 31 A.C.E who came and destroyed “the city and the sanctuary” in 70 A.C.E. By what Gabriel said, the end thereof shall be with a flood,  representing a storm destruction by a dreadful, devouring, and irresistible Roman army.

The prophecy of Daniel 9: 26b occurred in 70 A.C.E, the Roman army, led by the future emperor Titus, besieged and conquered the city of Jerusalem which was the decisive event in the ‘First Jewish-Roman War. The blind obstinacy of the Jewish leaders, and the detestable crimes perpetrated within the besieged city, excited the horror and indignation of the Romans, and Titus at last decided to take the temple by storm.

After the destruction of the temple, the whole city soon fell into the hands of the Romans. Both the city and the temple were razed to their foundations, and the ground upon which the holy house had stood was “plowed like a field.” Jeremiah 26:18.

In the siege and the slaughter that followed, more than a million of the people perished; the survivors were carried away as captives, sold as slaves, dragged to Rome to grace the conqueror’s triumph, thrown to wild beasts in the amphitheaters, or scattered as homeless wanderers throughout the earth. Gabriel predicted their revolts would be fruitless, observing that “desolations are determined”.

OVERSPREADING OF ABOMINATIONS

Daniel 9: 27 (KJV)

  • “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”

The world teaches that the pronoun “he” in Daniel 9:27 is the Greek king Antiochus IV Epiphanes. Even more, its taught that the “abomination of desolation” in Daniel 9: 27 describes the pagan sacrifices with which the 2nd century (167 B.C.E.) Greek King Antiochus IV replaced the daily offering in the Jewish temple.

Antiochus IV called himself “Epiphanies,” as he regarded himself as Zeus, a manifestation of a god. He set up an altar to Zeus over the altar of burnt offerings and offered pigs as sacrifices. He outlawed circumcision, required Jews to sacrifice to pagan gods, and also killed a great number of Jews and sold others into slavery.

Yes, what Antiochus IV did was evil and abominable to God. But Antiochus IV Epiphanes is not the pronoun “he” in Daniel 9:27. His account in the second century (167 B.C.E.) doesn’t conform to the 70-weeks prophecy of Daniel 9:24–27.  His account doesn`t conform to Daniel 9:24–27 timeline, events, or fulfillment. His account in the second century (167 B.C.E.) doesn’t conform to the biblical interpretation of Daniel 9:24–27

An abomination is something that God loathes or hates because it is offensive to Him and His holy character—God`s ten commandments. The Hebrew words translated “abomination” are often used with things like idol worship and false gods. Proverbs 6:16–19 contains a list of seven things that God calls an abomination.

Desolation is a state of complete emptiness or destruction. Throughout Daniel and the entire Bible, when the people of God did not obey God and did abominable things, the final results were their destruction—the destruction of their sanctuary and city. It should be noted that “desolation and destruction were the result abominations.”

Both Bible passages, first (Daniel 9:24–27), second (Daniel 11: 30-31), and third (Daniel 8:11–14, 12:11–12), speak of abominations in the same biblical meaning and interpretation. Although they are types(examples) of each other, they are three different biblical accounts because they have different contextual settings and occurred at different times. 

Both gospels (Matthew 24, Mark 13, and Luke 21) emphasize the need for continual watchfulness and readiness. They reveal the reality of the great tribulation (Matthew 24:21–22, Mark 13:19–20) and deceptions while encouraging believers to endure and stay prepared for Christ`s second return (Matthew 24: 40-51, Mark 13: 33-37 and Luke 21: 34-36). In both three gospels, Jesus responds and answers three very important questions. These three questions are key to  understand these gospels. Note that Jesus started to respond to the second question, then the first and the third.

1.Tell us when shall these things be?

  • This was about the destruction of the City and the Sanctuary (second temple) in 70 ACE
  • Matthew 24: 1-3, Mark 13:1-4 and Luke 21: 5-7
  • Matthew 24: 15-20, Mark 13: 14-18, Luke 21: 20-24, and Luke 19: 41-44

2. What shall be the sign of thy coming?

  • This was about Jesus Christ second coming
  • Matthew 24: 14, 29-39, Mark 13: 10, 24-32, and Luke 21: 25-27

3.What shall be the sign of the end of the world?

  • This was about the sign of the end of the world
  • Matthew 24: 4-13, 23-28, Mark 13: 5-13, 21-23, and Luke 21: 8-19, 28-31

The seventy prophetic weeks of Daniel 9: 24-27

  • Daniel 9: 27b is directly associated and applied to the first questions- about the destruction of the City-Jerusalem and the Sanctuary(second temple) in 70 A.C.E.
  • Daniel 9: 27b has its references, application and fulfilment in Matthew 24: 15-20, Mark 13: 14-18, Luke 21: 20-24 and Luke 19: 41-44. This fulfilment occurred in 70 A.C.E
  • Daniel 9: 27b is biblically not used or applied in the second question: Jesus Christ second coming or the third question: the sign of the end of the world.
  • Daniel 9: 27b is not a futuristic event or prophecy as it was completely fulfilled in 70 A.C.E.
  • It should be noted that the pronoun “he” in Daniel 9: 27a is the Messiah (Jesus Christ), an anointed ruler, called “Messiah the Prince” in Daniel 9:25. The phrase Messiah the Prince is used only once in the scriptures, and it only refers to the Son of Man, King of King Jesus Christ.
  • The covenant is God’s covenant with Israel that “he” (God) was to make or confirm with many tribes, and nations.
  • The 490 years were an extension of God’s covenant with Israel. Therefore, the seven-year covenant in 9:27a must be the last seven years of that 490-year covenant. The verb translated as “confirm” (the covenant) is not a verb for the making of a new covenant but for maintaining an existing covenant.

The death and blood of Jesus Christ, our Passover Lamb at Calvary Cross, in 31 A.C.E (1 Corinthians 5:7) ended all sanctuary sacrificial services and its priesthood system, and the word of God, which says, “In the midst of the week he shall cause the sacrifice and the oblation to cease” (Daniel 9:27a), were fulfilled. But because the devil wanted to be worshipped (Isaiah 14:14) and he is worshipped as God, humanity re-established the sanctuary sacrificial offering and forgiveness of sin through mere human priests up to 70 A.C.E.

This was an act of abomination then, and it’s an act of abomination today, as in doing so, they created their own ways of salvation. This is because they denied Jesus Christ’s atonement at Calvary Cross; they denied Jesus Christ as the only way of salvation (John 3:14–15, 14; 6 Acts 4:12).

They denied forgiveness of sin only through the blood of Jesus Christ at the Calvary Cross (Hebrews 10:16–19, Colossians 1:14–20, Ephesians 1:7, 1 John 1:7, 2:12). They denied Jesus Christ as the only mediator between God and man (1Timothy 2:5, Romans 8:34), and they denied Jesus Christ as the only perfect and Holy high priest (Hebrews 2:16–18, 4:14–16, 9:11–15, and Hebrews 10:12–15).

With a prayerful Bible study, you can discover that the abomination of desolation is described in three phases.

First phase

  • Read: Daniel 1:1–7, 2 Chronicles 36:5–10, 11–20, 21-23, 2 Kings 24 and 25.
  • The abomination of desolation in the days of Daniel the prophet
  • This phase involved the destruction of the first temple by Nebuchadnezzar, the King of Babylon
  • The main issue was worship. People of God had forgotten God`s Law and turned to idolatry worship and practices.

Second phase

  • Read: Daniel 9: 27, Matthew 24: 15-20, Mark 13: 14-18, Luke 21: 20-24 and Luke 19: 41-44
  • The abomination of desolation in the days of Jesus Christ
  • It involved the destruction of the second temple by the Roman army under the command of Titus
  • The main issue was worship. People of God had turned against God and followed the traditions of men (Mark 7:8, Col 2:8), then rejected Jesus Christ and His atonement at Calvary Cross. 

Third phase

  • Read: Daniel 8: 11-14, 12: 8-12, and 2Thessalonians 2: 1-4.
  • The abomination of desolation in the time of the end of the world
  • This last phase involves the whole Christian church-body.
  • No temple, because biblically there is no third physical temple (Building)
  • The main issue in the third phase is worship
  • This phase is marked by rejection of God`s word, rejection of God`s Law, religious apostasy, and heathen worship.

The main issues that come into play in the abomination of desolation as treated in the book of Daniel remain the same in each of its three phases. Therefore, they are types, or examples, of each other, and the issue is worship.

In the time of the end of the world (Daniel 8:11–14, 12:8–12, and 2 Thessalonians 2:1-4): THE ABNOMINATION OF DESOLATION: is a religious apostasy with heathen worship practices and an unbiblical way of salvation. The Bible often refers to abomination as a major covenant violation, especially idolatry (Deuteronomy 7:25, 17:1–5, and 18:9–12). The book of Kings describes abomination as idolatry, often with child sacrifice (1 Kings 11:7, 2 Kings 23:13), while the scripture also calls sexual sins like adultery, homosexuality, and bestiality abominations (Leviticus 18:20–30).

The result of God’s people practicing the religious abominations of the heathen was the desolation of their land, city, and sanctuary. It’s so sad that even today, after the 70 A.C.E destruction of the temple, its sin offering services, and everything made desolate, many of the so-called Christians sect re-established the sanctuary sin offering services and worshipping style and practice many of these abominable practices and worship.

This marks the end of this article. In general, we have gone through various passages in scripture, and in their depth and breadth, we have analyzed the text of Daniel 9:24–27 according to the will and guidance of the Holy Spirit. This is exactly what the scriptures teach about Daniel’s prophecy, and this is the true meaning of the prophetic words in Daniel 9:24–27. 

Amen

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