Daniel 9:26Meaning & Commentary from the Church Fathers

A covenant will be enforced for many for one week, and within half of that week, sacrifices and offerings will cease. An abomination that causes desolation will be in the temple, and it will remain desolate until the end.

As the prophet declared, "You brought forth Your people, and Your name was called upon Your city and Your people." Gabriel speaks in God’s name to clarify that these are not merely God’s people or God’s holy city, but rather as you have stated them. In Exodus, God tells Moses, “Come down; your people have become corrupt” (Exodus 32:7), indicating, “not My people, for they have forsaken Me.” So, in your petition for Jerusalem and prayers for the people of Judah, heed this: what will unfold for your people and your city over seventy weeks.

It is known that many distinguished scholars have explored this matter from different angles, each offering interpretations aligned with their understanding. Given the risks of favoring one opinion over another, I shall present what each scholar posited, allowing readers to discern which interpretation to adopt. Africanus, in the fifth book of the Chronicles, remarked regarding the seventy weeks, noting many wonders discussed in Daniel concerning these periods. It is frequently understood as a precursor to Christ’s arrival, who emerged into the world following the seventy weeks, ending vices and eradicating sin, proclaiming eternal truth that surpasses the truth of the law. This fulfilled the law and the prophets until John the Baptist (Luke 16:16), leading to the anointing of the Most Holy.

These events were anticipated prior to Christ taking on human form. The angel indicated that the seventy weeks—comprising four hundred and ninety years—begin with the decree to restore Jerusalem in the twentieth year of Artaxerxes of Persia. Nehemiah, the cupbearer, sought permission from the king, resulting in a decree for the reconstruction of Jerusalem. This official directive allowed for the establishment of a city previously vulnerable to neighboring aggressors. Under the edict of Cyrus, who granted return to Jerusalem, the high priest Jesus and Zerubbabel, along with Ezra, attempted to rebuild the temple and city walls. However, their efforts faced opposition, resulting in the construction being delayed until Nehemiah's arrival in the twentieth year of Artaxerxes.

The Babylonian captivity lasted for seventy years. By this time, one hundred and fifteen years of Persian reign had passed; thus, one hundred eighty-five years after the capture of Jerusalem and the order to build the city came for the first time under Artaxerxes. The streets and walls were to be constructed, which if calculated marks seventy weeks leading to Christ. If another date were chosen for calculation, we would find many discrepancies. Taking seventy from Cyrus and his initial support for the Jews leads to significantly more than seventy weeks.

From the twentieth year of Artaxerxes to Christ, it indeed encompasses seventy weeks calculated according to the lunar system of months utilized by the Jews. From the one hundred and fifteenth year of the Persians during the same Olympiad, it is four hundred and seventy-five years, reflecting four hundred and ninety lunar years, where each month could consist of either twenty-nine or thirty days.

Through careful calculation, including intercalary months added every eight years, we can validate the claim that these periods sum to seventy weeks. Africanus articulated this matter precisely. Eusebius, in his discussions, conjectured that the division of seventy weeks is purposeful: it starts with seven, proceeds with sixty-two, and ultimately adds one week, which is further divided. The statement holds that from the onset of the decree and the reestablishment of Jerusalem to Christ the Leader, there are indeed seven and sixty-two weeks.

The angel’s response is not arbitrary; it embodies divine insight. If we venture into another perspective, it is clear that the leadership referenced by Christ doesn’t solely point to the high religious authorities but also includes those who ruled the Jewish people post-exile, commonly referred to as ‘anointed.’ The first of these was Jesus the son of Josedech, the high priest, followed by Zerubbabel. The recollections from the time of reconstruction until Messiah illustrate the period of seven weeks and sixty-two weeks totaling four hundred and eighty-three years, calculated from Cyrus.

The narrative of Christ's lineage continues with Jesus the son of Josedech, who, along with Zerubbabel, oversaw the city and its walls amid resistance. They were governed during this time by those anointed by the people until the anticipated coming of the Savior. Following this leader, internal strife among the Jews led to the rise of Alexandra, who succeeded in positioning her sons in leadership roles, yet ultimately Rome’s intervention marked a significant turning point.

Through this history, we see that from the days of Daniel, through various leaders, movements, and occupations by foreign powers and culminating with the birth of Christ, prophecies align, heralding the ultimate victory achieved through the anointed One, resulting in redemption and reconciliation for those who believe.

It is made clear earlier that he placed the seven weeks last, stating, 'before Christ the Elder, there are seven sevens and sixty-two sevens.' The Archangel clearly marked the seven weeks, which account for the time preceding the mention of Christ the Elder, indicating that if one were to count from Christ backwards, the first number would be seven weeks, followed by sixty-two weeks. To clarify further, he states: 'will return, and the stack and the fence shall be consumed, and the years shall be exhausted,' signifying the period before the construction, 'and after the sixty-two weeks the anointing will be rendered ineffective;' not stating 'after seventy,' but 'after sixty-two,' followed by seven, during which time 'the anointing will be rendered ineffective, and judgment will not be in it.' This is because Herod, an outsider, ruled over this lineage, born of an Ascalonite father and an Idumean mother, and those labeled high priests were not anointed according to the law, but had been placed in position by foreign authorities, including Herod, Archelaus, and the Roman leaders. Following this, the Archangel foreshadows the ultimate devastation that will befall both the city and this foreign monarchy as well as the illegitimate high priesthood. He further reveals that the calamities awaiting the Jews will be far greater than those of the past, and he adds: 'And they shall be consumed as in a flood,' signifying that they will face a devastating end reminiscent of how the flood once overwhelmed the earth. To underscore that there will be no restoration for the Jews, he emphasizes again, 'And to the end of the races they shall experience destruction.' They will be subjected to complete ruin, sacrificed to warfare, as if bereft of any flood, and until the end they will be overwhelmed by these troubles, with no hope of recovery. After proclaiming the final downfall of the Jews, the Archangel again returns to the count of the seventy, supplementing the sixty-nine with the remainder and stating:

Consequently, the prophet Daniel, aiming to illustrate the profound chaos in Jewish public life after the Crucifixion, pointed out that there would be no remaining glimmer of hope or anticipation for improvement. He proclaimed, ‘The anointing shall be consumed, and the judgment shall not be in it’ - where the term anointing refers to the priesthood and judgment denotes royal authority and the state. In highlighting the demise of the priesthood, he also implied the fall of the royal authority and all that was built upon it. When the foundational and essential aspects ceased entirely, nothing else could endure, for the cornerstone of the kingdom was piety before God, which was meant to be a service to Him. The Prophet, moreover, declared that the kingdom would ultimately face its end, thus predicting the complete annihilation of Jewish civil power and attesting to the elevation of all to a higher and more divine service.

Our conclusions are grounded in the events that were foretold to take place alongside His coming, as declared by the prophet, allowing us to believe in both the prophecy and its fulfillment. This is precisely what characterizes Daniel’s prophecy regarding Jesus Christ; he distinctly indicates the timing of Christ’s mission to redeem all nations, adding that following the Lord’s Passion, the city marked by violence will face destruction.

In the first summer of Darius, son of Ahasuerus, from the tribe of the Medes, who ruled over the Chaldean kingdom, Daniel understood the number of years from the sacred texts. While in prayer, Gabriel, the man I had seen in my earlier vision, approached me at the time of the evening sacrifice, offering wisdom and speaking to me. Gabriel declared that the word was dispatched at the start of my prayer, and I had been sent to impart understanding to you, as you are a person of deep desire. Reflect on the word, and comprehend its manifestation. Seventy weeks are designated for your people and for your holy city to bring an end to transgressions, absolve sin, seal sins, wipe away iniquity, and anoint the Most Holy.

Additionally, the hail and sacred objects shall be dispersed with the future elder, engulfed as in a flood, leading to a reduction of forces until the end. A covenant shall be established for one week, but in half a week, both the sacrifice and offerings will cease, leading to an abomination of desolation within the sanctuary, and until the end, desolation shall prevail (Dan. 9:1, 2, 24-27).

We must recognize how accurately the prophet indicates the timing of Jesus Christ's birth, suffering, and death. The angel explicitly communicates that from the decree until Christ's arrival, there will be sixty-two weeks, during which the Most Holy will be anointed, prior to which this anointing will cease. After seven weeks and a half, the hail will scatter, the sacrifice will end, and desolation will be the result. But how do we substantiate that Jesus Christ will come at the conclusion of sixty-two and a half weeks?

We can start our calculations from the commencement of Darius’s reign when the vision was given, directing us to consider the timeline of various rulers: Darius ruled for 19 years, Artaxerxes for 40 years, Cyrus for 23 years, Argus for one year, another Darius for 22 years, Alexander the Great for 12 years, and the subsequent rulers, leading to a total span of approximately 438.5 years. Therefore, we find that sixty-two and a half weeks, totaling 438.5 years, preceded the arrival of Jesus Christ, who brought eternal truth, was anointed as the Most Holy, fulfilled visions, and provided remission of sins for all who believe in His name.

What then does it mean for the “vision and the prophet to be sealed”? All the prophets foretold the coming and suffering of Christ, and in fulfilling this prophecy, Daniel stated that the vision and the prophet would be sealed, for Jesus Christ embodies the culmination of the prophecies made by the ancient prophets. Since His coming and suffering, there has been no new prophecy proclaiming His future arrival.

If this assertion is contested, let them provide evidence from their texts concerning prophets or notable angelic manifestations since the advent of Christ. Truly, the Evangelist stated, “For all the prophets and the law prophesied until John” (Matthew 11:13). Once Christ was baptized—sanctifying the waters—the fullness of spiritual grace became concentrated in Him, sealing the vision and all prophecies fulfilled by His incarnation. Thus, Daniel's statement stands true; with Christ's arrival, the vision and the prophet were fulfilled.

Having established that Jesus Christ entered the world at the conclusion of sixty-two and a half weeks, we must now examine how the remaining seven and a half weeks were realized. Augustus reigned another fifteen years following Christ's birth, succeeded by Tiberius, who ruled for twenty-two years, seven months, and twenty days. In the fifteenth year of Tiberius's reign, around thirty years into His life, Jesus Christ suffered. After Tiberius, the reign continued under several emperors, totaling fifty-two years and six months. This marks the fulfillment of the seventy weeks predicted by Daniel before the ultimate destruction of the Jewish people.

At the conclusion of these years, sacrifices ceased in the land where they could no longer be performed, marking the end of anointing since the suffering of Jesus Christ. As foretold, this anointing would be complete; Psalm 21 states, “My hands and my feet are like wax” (Psalm 21:17). The sacrificial event transpired at the conclusion of the seventy weeks, during Tiberius's rule, in March, close to Passover when the command from Moses required the lamb to be eaten in the evening. The entire assembly of Israel was involved in this act, clamoring to Pilate, who sought to release Jesus, declaring, “His blood be upon us and on our children” (Matt. 27:25 and John 19:12), ensuring that all written concerning Him came to pass without fail.