The Prophecy - Daniel 9:24-27 - Daniel's 70 Weeks |
Old Testament Prophecy |
24) Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place. 25) So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. 26) Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. 27) And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate. |
Messiah the Price - The Anointed one: This part of Daniel's prophecy is the key, the most important part. Some version say the Anointed One, some versions say the Messiah. Messiah is a Hebrew word which means anointed. This part of the prophecy focuses on a person, who is to be anointed (Messiah) and the time frame for his coming. (Next part of the prophecy).
The Anointed One. There has been much speculation as to who this Anointed One, the Ruler, refers to. Christians understand it to refer to Jesus Christ the "Anointed One" (Messiah) while some Jewish commentators believe it is in reference to someone else. Understanding this "Anointed One" to refer directly to Jesus Christ makes this prophecy one of the most magnificent prophecies ever given to us.
Early Usage: In the political sphere, it referred to the kings who would come to continue the Davidic dynasty (Pss. 18:50; 89:20, 38, 51; 132:10, 17). ‘Anointed’ might also refer to a priest (cf. Lev. 4:3, 5). ‘Messiah’ could refer to anyone divinely appointed to a task that affected the destiny of the chosen people. Since the Davidic king is the chosen ruler of God (2 Sam. 7:8-16), ‘messiah’ is often associated with the prophetic expectation that God would raise up an ideal Davidic ruler to occupy the throne of Israel (e.g., Jer. 33:15; Ezek. 37:23-24)(1)
Was there a King and or Priest who lived during the years of this prophecy, who was anointed by the Holy Spirit to come to Israel on a divine mission, with a divine message to fulfill prophecy? Jesus Christ (Christos is the Greek word for Messiah) is known by both of these titles. One of these titles was the King of the Jews. Isaiah 9:6-7 clearly shows that Israel's coming "anointed one" will also be king. Phil 2:10 teaches that in reference to the Messiah, "so that at the name of Jesus every knee should bow." This will be part of his establishment of the Millennial Kingdom. Jesus came the first time to suffer for our sins. He will be coming again to rule the world from Jerusalem. At this time everyone will recognize Jesus not only as the true King of the Jews but as their King regardless of their background. At the time of Christ, Israel believed in Two Messiah's Coming, (one to suffer and one to be king) not one Messiah coming twice.
For more information related to prophecy concerning Messiah's Kingship check out the prophecy page area of Messiah As King.
In this passage He is also considered a prince.
Jesus was not only King of the Jews but was also a High Priest. Psalm 110 teaches us that King David writing under the inspiration of the Holy Spirit knew that the Messiah would not only be considered a Priest (Messiah is the eternal High Priest), but would follow the order of Melchizedek. Following the order of Melchizedek means being both being King and Priest. The name Melchizedek means "King of Righteousness" and he is called King of Salem. This Salem is what makes up part of the word Jeru(Salem) now known as Jerusalem. Abraham worshiped Melchizedek by giving tithes to him (Gen.14:18-20). Melchizedek was not only king but he was also the "priest of the most high God." Because our Messiah is also our eternal High Priest He is able to represent us even now before the Father. That's because after he died and arose again Jesus ascended up into Heaven to sit at the right hand of the Father. Jesus is constantly in the presence of the Father. Remember Israel's High Priest was allowed to be near the Fathers presence only on the Day of Atonement, inside the Holy of Holies, while the Temple was still standing. Modern Judaism today has no High Priest although Jesus is willing and able to represent any and all who put their faith in Him.
Hebrews 7:11 "If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come-- one in the order of Melchizedek, not in the order of Aaron?"
(See Psalm 110:4).
For a better understanding of the differences between the Levitical Priesthood and The Priesthood of our Messiah please review this High Priest Chart.
The high priest and the king are referred to as "the anointed" in other areas of the Bible such as (Lev. 4:3,5,16 6:20 Ps.132:10)
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 (Luke 3:21-22).
The voice of God authenticated Jesus by alluding to Psalm 2:7 and Isaiah 42:1.(2)
From the Book of Luke - And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Esaias (Isaiah). And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the attendant, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. (Luke 4:16-21-Jesus quoting Isaiah 61:1). This was the declaration from our Messiah Jesus that He was the "Anointed One" along with giving the purpose of his mission. On this day Jesus publicly announced His Messiahship. The rest of this messianic passage will be fulfilled at His second coming.
Jesus was also anointed with oil by Mary (John 12:3).
The end or goal of the prophecy is the appearance of the Anointed One, the Ruler. This refers to Christ Himself. God the Father anointed Christ with the Spirit at the time of His water baptism (Acts 10:38), but the anointing referred to here is the anointing of Christ as the Ruler in His kingdom. This prophecy of the 70 sevens, then, ends not with the First Advent of Christ, as some suggest, but rather with the Second Advent and the establishing of the millennial kingdom.(3)
This priest-king can neither be Zerubbabel, nor Ezra, nor Onias III; for Zerubbabel the prince was not anointed, and the priest Ezra and the high priest Onias were not princes of the people.(4)
Some traditional Jewish commentators believe this anointed one to be Cyrus.(Rashi) (5)
The truth that God will place the Messiah at His right hand (See Psalm 110 V.5) is understood by those who both believe and do not believe that Jesus is the Messiah.(6)
The promised Deliverer is twice called the "Anointed" or Messiah (Ps 2:2 Da 9:25,26). Tradition Jewish commentary confirms the use of this term "anointed one" to refer to the Messiah.(3)
The phrase "the Messiah, the Prince" (Heb., mashiach nagid) is formal terminology that means "the Anointed One, the Ruler. " The Hebrew word translated "prince" (nagid) was first used of King Saul and then of other kings. It is a title associated with kingly authority and is applied here to the appearing of the Lord Jesus Christ as a prince and ruler.(8)
An anointed one, a prince: Here the word prince refers to a ruler or leader, and not the son of a ruler, which is the normal meaning of the English rendering.(6)
The word translated anointed one is the origin of our term “Messiah.”(9)
Please review our Isaiah 9:6 Prophecy for more information on the Messiah as the Prince Of Peace.
This same "Anointed One" is referred to again in the beginning (first sentence) of the next verse (Dan.9:26), but is different from the "prince" or ruler that will be coming to destroy the city in the middle (second sentence) of Dan.9:26.
The O.T. knows only One who shall be both priest and king in one person (Ps. 110:4; Zech. 6:13), Christ, the Messias (John 4:25).(4)
Here are some links that have been created to help move around inside of the Daniel 9:24-27 prophecy.
Other links of interest include:
1). Achtemeier, Paul J. ; Harper & Row, Publishers ; Society of Biblical Literature: Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985, S. 630
2). ArtScroll Tanach Series on Psalm 110:5 p.1343.
3). ArtScroll Tanach Series on Psalms 2:2 p.67.
4). Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 2:212
5). John MacArthur
6). Pter-Contesse, Ren. Ellington, John: A Handbook on the Book of Daniel. New York : United Bible Societies, 1993 (UBS Handbook Series; Helps for Translators), S. 254
7). Walvoord, John F. ; Zuck, Roy B. ; Dallas Theological Seminary: The Bible Knowledge Commentary : An Exposition of the Scriptures. Wheaton, IL : Victor Books, 1983-c1985, S. 1:1362
8). Keil, Carl Friedrich ; Delitzsch, Franz: Commentary on the Old Testament. Peabody, MA : Hendrickson, 2002, S. 9:728
9). ArtScroll Tanach Series on Daniel p.262.
