“Seventy Sevens”
An Exegetical Analysis
By
N. Ryan Howard
Table of Contents
I. Introduction
II. What does the term “weeks” mean?
III. An Exegetical Analysis
IV. Conclusion
Introduction
In Daniel 9:21-23, Gabriel came to Daniel to deliver a message as an answer of prayer. A prayer that asked for God’s mercy upon the people of Israel and upon the city that bore His name. Gabriel’s message was a prophetic message concerning the future of Israel. “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.” Two questions must be answered in order to understand the context of the passage. What does the term “weeks” mean, and how does the meaning apply to the rest of the passage? This paper will conclude that “weeks” means a “week” of seven years, and that it is to be taken in a literal prophetic revelation that has yet to be fulfilled in its entirety.
What does the term “seventy sevens” mean?
The word שָׁבוּעַ (šäBûa`) means a “time period of seven”.[1] Whether it is a ‘seven’ of days (Gen 29:27), ‘seven’ of weeks (Deut 16:10; concerns the Feast of Weeks), or a ‘seven’ of years depends on the context of the passage (Lev 25:1-4).[2] Boice is correct in stating, “the King James translators spoke of seventy ‘weeks’ which is unnecessarily misleading, while the more modern translators use the word ‘sevens.’”[3] Daniel uses the phraseשָׁבוּעַ שִׁבְעִים (šäB%u'm šiBuiym; literally, sevens seventy).[4] Wood rightly points out that the usage of this participle [šäBûaU] hinges on its contextual application.[5] Should the word in Dan 9:24 be translated the same as in Deut 16:10, or should it be translated differently, such as Lev 25:1-4?
This answer is partly derived from Dan 7:25 and Dan 9:27. Dan 7:25 states, “and they shall be given into his hand until a time and times and the dividing of time”. This same passage is reiterated in Dan 9:27, “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.” The phrase “time, times and the dividing of time” refers to a period of three and one-half years, or the Great Tribulation.[6] This is the same understanding of the phrase, “and in the midst of the week he shall cause the sacrifice and the oblation to cease”. If the three and one-half years is equal to half of one week, then the term ‘week’ cannot be a literal week, but a series of seven years per ‘week’.
Another contextual argument for seventy “sevens” of years is found in Dan 10:2-3. “In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.” The Hebrew phrase in verse two for three full weeks is שְׁלשָׁה שָׁבֻים יָמִם (literally, three sevens days).[7] Daniel is specific on his timeline here referring to days and the fact that Daniel’s usage in 9:24 does not include the word “days” means that the timeline there must be different.[8]
The third argument concerning interpretation comes from Dan 9:2. “In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.” The term שִׁבְעִ֥ים שָׁנָֽה [v]B‘'m v`n`H] refers to a literal seventy years.[9] Daniel’s usage of the word שָׁנָֽה (v`n`H; year) here denotes a specific measurement of time.[10] Just as the term “day” is lacking, so is the term “year” lacking. With that being said, Daniel must be referring to a “week” consisting either of seven years, or to a “week” consisting of an indefinite period.
As stated before, the Jewish people understood a “week” consisting of seven years. Lev 25:1-4 contains a comparison between a Jewish week of six days and one Sabbath day, and six years and one Sabbath year. “He [Daniel] would have understood Gabriel to be saying, simply, that another period, similar in length to that which had made the Exile necessary, was coming in the experience of the people”.[11] Just as there were seventy years for the immediate captivity, there will be seventy “sevens” concerning the future of Israel. The application of an indefinite time for the seventy “sevens” would make this passage difficult, especially in light of three specific divisions within the seventy “sevens”. While natural for Daniel to understand the “week” consisting of six years and one Sabbath year equaling one “week”, an indefinite time would have been foreign. Baldwin states that there must be an element of Jewish symbolism, since this prophecy specifically deals with the Jewish people.[12]
Ultimately, the lack of specific wording removes any possibility for the seventy “sevens” meaning a literal seventy years or days for that matter. Only an understanding of seventy “sevens” or seventy “weeks” containing seven years per “week” is plausible. This can be further concluded by the fact that there are specific beginning and endpoints for the three sections of the seventy “sevens” removing any possibility for an indefinite time. Conclusively, Daniel’s phrase can only mean seventy “sevens” referring to a “week” of seven years.
An Exegetical Analysis
While Miller presents four possible interpretations of Dan 9:24-27, only one is contextually possible: they are literal years, consisting of three sections of “sevens” finally ending with Christ’s second coming.[13] The sections are seven “sevens”, followed by sixty-two “sevens”, followed by one “seven”. God had “determined” [נֶחָתַךְ; n\-j`T^:] six future fulfillments specifically concerning the people and the holy city of Israel.[14] These six fulfillments are to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up the vision and prophecy, and to anoint the most Holy (vs. 24).
The first three fulfillments deal with a form of sin. The first is לְכַלֵּא הַפֶּשַׁע (l=-K`l`a H^-P\v^‘; finish the transgression), which is a Piel infinitive clause including a definite article.[15] Walvoord points out that since no specific sin or transgression is mentioned, the basic understanding of Israel’s apostate beliefs, sin, and wanderings will end for the last time.[16] Daniel specifically prayed for this (cf. 9:5-6). The second fulfillment is חַטָּאות וּלַחְתֺּם or וּלְהָתֵם (to finish or seal up sins).[17] Miller points out that either tämam (חְתֺּם; to be complete, finish) or Hätam (הָתֵם; to seal, seal up) would be contextually understandable, yet prefers tämam in the end.[18] The word חַטָּאות (Haṭṭäʼt; sins) is plural, yet general in pointing to the fact that the act of sinning will be finished in its entirety.[19] The third phrase וּלְכַפֵּר עָו֗ן (wW-l=-:`P^r ‘`w{n; to reconcile, atone, for sins).[20] Baldwin concludes that if God is the subject, which He is, it is declaring that God has made a way for forgiving sin while staying true to His own righteousness.[21] The negative effects of sin and transgression upon Israel will end, and God will atone Israel back into a right status with Him.
Just as sin and its effects have been removed, three others will take effect as well. The beginning of everlasting righteousness will occur. Miller states that the nation as a whole will receive this blessing, but that is not entirely correct; this does concern Israel, but only the remnant not the entire nation.[22] The fifth effect states, “The vision and prophecy will be sealed up”. Young correctly points out that the sealing means that the act of prophecy and visions is complete, but perhaps goes too far in stating that this is in reference to the OT version of prophecy and vision.[23] The problem with the view is prophecy happened in the NT and is prophecy will occur during the end times. Miller rightly states that this must include prophecies concerning Christ’s first and second coming.[24]The last effect mentioned is “To anoint the most Holy”. While it is possible to relate this to the cleansing of the temple after Antiochus’ reign, the rest of the prophecies are fulfilled upon Christ’s second coming. This prophecy must also be fulfilled during that time. This then would not refer to the person of Christ, but to the Holy of Holies in New Jerusalem.[25]
Verse 25 introduces the first two sections of seventy “sevens”. The first two sections are seven “sevens” [שָׁבֻעִ֖ים שִׁבְעָ֑ה] followed by sixty-two “sevens” [וְשָׁבֻעִ֞ים שִׁשִּׁ֣ים וּשְׁנַ֗יִם]. This specifically revolves around the temple, streets, and walls of Jerusalem being rebuilt, as well as the coming Messiah. There are four possible references to the rebuilding of Jerusalem, but the likeliest is either found in Ezra 7:11-26 or in Nehemiah 2:1-8. The difference in dating the two decrees is thirteen years, Ezra in 458 BC and Nehemiah in 445 BC.[26] Arguably speaking, Nehemiah’s reference is the only one recorded that specifically mentions the city as well as the temple to be rebuilt. This does not mean that Ezra was not allowed to build the wall but that it just was not recorded. Hill states,
Typically, this command to rebuild Jerusalem is connected to either of two decrees made by the Persian king Artaxerxes I. The end of the first seven weeks, or forty-nine years, coincides with the completion of the work of Ezra and Nehemiah in restoring Jerusalem (either 409 BC or 396 BC). The next set of sevens, the sixty-two sevens or 434 years, extends sequentially from the end of the set of seven sevens to the first advent of Jesus the Messiah (either his baptism about AD 26, or his triumphal entry into Jerusalem before his passion in AD 32 or 33.[27]
In the end, the first seven “sevens” would begin with the dating of Ezra and end with the baptism of Christ (the coming of the Messiah) which would fulfill the 483 years.
Whether or not one agrees to the understanding of verse 25, the majority of interpreters agree that the first part of verse 26 refers the Messiah, which occurs after the end of the sixty-ninth “week” of Daniel.[28] The phrase, “cut off” comes from כָּרֵ֥ת (:`r^T; Niphal imperfect), and means that the “Anointed one” will be killed. Miller points out that the common usage here can be literal or figurative, ultimately in reference to killing or destroying something.[29] Baldwin points out that this term is also used in reference to the “cutting a covenant, a ritual which involved the death of the sacrificial victim (Gen. 15:10, 18)”.[30] The Messiah’s death would have fulfilled both understandings of the word כָּרֵ֥ת.
The second half of verse 26 and all of verse 27 concern the same time, the seventieth “week” of Daniel. The question is when does this occur and whom is this verse describing? Scripturally speaking, it cannot refer to Antiochus IV Epiphanes, because Jesus states that the abomination is still yet to come (Matt. 24:15). Verse 27 includes a key phrase, “in the midst of the week” or in the middle of the third year of this ruler “who is yet to come”. This cannot refer to Rome because of the word “and” that begins verse 27 is a continuation of 26b. Rome never made a seven-year pact with Israel.
There must then be a gap found between the sixty-ninth and seventieth week. This is more than plausible since God’s prophecy to Daniel concerns Israel and not Gentiles, which Paul in Romans 9-11 reiterates that God has not forgotten and will come back to Israel at a future point in time. Furthermore, some clues in the context point to the Antichrist of Revelation. The Antichrist makes a seven-year pact with Israel, but breaks it in the third year (cf. Dan. 7:25; Rev. 11:2; 12:14; 13:5).[31] The prince, who stops the religion of the Israelites, is also an action of the Antichrist, who creates a ‘new religion’ (cf. Dan. 11:36-39; 12:11; Rev. 13:4-7). Ultimately, this seven-year period refers to the Tribulation of Revelation.
Conclusion
The prophecy ends with a single phrase at the end of verse 27, thus ending the seventieth “week”. This ultimately will not last forever, because “that determined shall be poured upon the desolate”. The reign of this ‘prince’ will not last. This coincides with the end of the Tribulation, the second coming of Christ in all His glory, riding a white horse (Rev. 19).[32] With the end of the seventieth week, the six fulfillments of verse 24 will be complete. Israel will no longer be an apostate nation, for the remnant will worship the Savior, the Messiah, in Jerusalem where the temple and His kingdom will be established. While Christ’s death resulted in victory over sin, and provided reconciliation from iniquity, the ultimate enjoyment will come when sin is fully defeated at the end of this age. There will be no need for prophecy or visions; everlasting righteousness will begin; and the most Holy will be anointed. This paper has concluded that “weeks” means a “week” of seven years, and that it is to be taken in a literal prophetic revelation that has yet to be fulfilled in its entirety.
Bibliography
Baldwin, Joyce G. Daniel. Vol. 21, in Tyndale Old Testament Commentary, edited by D.J. Wiseman. Downers Grove: Inter-Varsity, 1978.
Boice, James Montgomery. Daniel. Grand Rapids: Baker Books, 2006.
Brown, Francis, S. Driver, and C. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon. Peabody: Hendrickson, 2008.
Culver, Robert Duncan. The Histories and Prophecies of Daniel. Winona Lake, Indiana: BMH Books, 1980.
Goodrick, Edward W., and John R. Kohlenberger III. The Strongest NIV Exhaustive Concordance. Edited by James A. Swanson. Grand Rapids: Zondervan, 1999.
Hill, Andrew E. Daniel. Vol. 8, in The Expositor's Bible Commentary, edited by Tremper Longman III and David E. Garland, pgs 19-212. Grand Rapids: Zondervan, 2008.
Luck, G. Coleman. "Daniel." In Everyman's Bible Commentary, 127. Chicago: Moody, 1958.
Miller, Stephen R. Daniel. Vol. 18, in New American Commentary, edited by E. Ray Clendenen, Nashville: B & H Publishing, 1994.
Ross, Allen B. Introducing Biblical Hebrew. Grand Rapids: Baker Academic, 2005.
Walvoord, John F. Daniel, The Key to Prophetic Revelation. Chicago: Moody Press, 1989.
Wood, Leon. A Commentary on Daniel. Grand Rapids: Zondervan, 1973.
Young, Edward J. Daniel. Carlisle: Banner of Truth, 1997.
Notes
[1] Edward W. Goodrick, John R. Kohlenberger III, The Strongest NIV Exhaustive Concordance (Grand Rapids: Zondervan, 1999), 1496 (Strong’s #8651). This source is hereafter referred to as G&K.
[2] The Israelites were commanded to keep the land “a Sabbath”: six years of working the land, But in the seventh year shall be a Sabbath of rest unto the land. According to II Chron. 36:21, the Israelites were captured by the Babylonians- Israel had failed to obey this command.
[3] James Montgomery Boice, Daniel, An Expositional Commentary (Grand Rapids: Baker Books, 2006), 100.
[4] Francis Brown, S. Driver, C. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon (Peabody: Hendrickson, 2008) 988. This source is hereafter referred to as BDB.
[5] Leon Wood, A Commentary on Daniel (Grand Rapids: Zondervan, 1973) 247.
[6]Ibid, 202-203.
[7] BDB, 399 for the translation of “days”.
[8] Robert Duncan Culver, The Histories and Prophecies of Daniel (Winona Lake: BMH Publishing, 1980), 150.
[9] This is the prophecy of Jeremiah 25:11 (cf. II Chron. 36:21).
[10]G&K, 1503, #9102.
[11] Wood, 247.
[12] Joyce G. Baldwin, Daniel, Vol. 21 in Tyndale Old Testament Commentary (Downers Grove: Inter-Varsity, 1978) 168.
[13] Miller, 257.
[14] Wood, 248.
[15] Allen R. Ross, Introducing Biblical Hebrew (Grand Rapids: Baker Academic, 2005) 193-197. BDB, 478, translates this phrase as “to make an end of the transgression”.
[16] Walvoord, 221.
[17] Ibid. Walvoord gives an explanation of the different readings in the Hebrew, cf. Miller 260.
[18] Miller, 260.
[19] Young, 199; the NIV translates it “sin” in the general aspect of plurality; such as, fish (singular term, plural in number) in the sea.
[20] BDB, 497, כַפֵּר with God as the subject propitiating; BDB, 731, עָו֗ן the act of covering over, cf. Jer. 50:20.
[21] Baldwin, 169; Baldwin (169) continues, this assurance was what Daniel’s prayer had been after from the start.
[22] Miller, 261 cf. Jer. 50:20, Rom. 9-11, Rev. 7:3-8.
[23] Young, 200.
[24] Miller, 261.
[25] Rev. 21:3, 22; rightly Walvoord, 223 and Miller, 262 pace Young, 201; BDB, 871-872, translates the term קָֽדָשִׁ as referring to Jerusalem and the surrounding hills. The key is that this term קָֽדָשִׁ is not used of a person, but a place, whether it is a temple or Israel in general. The key is that it is for sacredness or apartness (BDB, 871).
[26] Miller, 266.
[27] Andrew Hill, Daniel, Vol. 8 in The Expositor’s Bible Commentary (Grand Rapids: Zondervan, 2008), 173.
[28] Walvoord, 229.
[29] Miller, 267.
[30] Baldwin, 171.
[31] Miller, 271; the misunderstanding that this refers to Antiochus IV Epiphanes is understood since he is considered an example or ‘little Antichrist’.
[32] Ibid, 273.
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