“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” (Daniel 9:24).

The most important prophecy in Daniel now begins. God wants to eternally establish His everlasting covenant with a group of loyal subjects – “thy people.” The little horn is trying to thwart that through a specific sin, removing God’s presence, defying Him and persecuting the saints (Daniel 8:9-12). In response to this, Gabriel asked Jesus when all this would occur (8:13). Jesus answered that question, as we have seen, in Daniel’s last chapter (12:11-12). But He did give another very special bit of information. He gave a personal message to Gabriel (for Daniel’s sake) that after the 2300 atonement evenings and mornings there would be a holy group of people who would be legally and eternally made right with God. Remember those very important Hebrew words, qodesh tsadaq, “holy, justified or adjudicated” (8:14). That refers to the final Jubilee Atonement. When God’s people (collectively) are vindicated and, in turn, vindicate the character of God. That is the culmination of the mystery of Godliness. In Daniel 9:24 God gives “thy people” seventy weeks (of years) to accomplish that objective!

The 2300-“day” prophecy indicated when the mareh vision was to be accomplished. That vision wasn’t sealed (8:26). And now comes this amazing, urgent, quick response to Daniel’s prayer. Gabriel comes to share more information with him about – yes, that’s right – the mareh vision. “I am come to show thee [understanding] … consider the vision [mareh] (9:23).

Gabriel Begins an Awesome Discourse

“Seventy weeks are determined upon thy people and upon thy holy city” (9:24a).

“Weeks” comes from the Hebrew word shebuah or shabua. It literally means “sevened.” It was used in various ways in the religious life of Israel. It could even refer to an oath since it represented the sacred or perfect number. If something was “sevened,” it was declared of truth. This verse is commonly translated as “weeks” in the Old Testament, referring to a “period of seven.” This can be seen as early as Jacob working for seven (shabua) for Rachel (after he completed his time for Leah – Genesis 29:27). It always refers to “seven” the twenty times it is used in the Old Testament.

There is another connotation that bears notice. God appointed Shabua of the harvest (Jeremiah 5:24). Between Passover and the celebration of the Feast of Weeks were seven shabuas (weeks) or 49 days. The next day began the Feast of Weeks, which later was called Pentecost. This was a time to present the firstfruits of the wheat harvest (Deuteronomy 16:9). During those shabuas several things occurred:

1.   It began at the first fruits of the barley harvest (Leviticus 23:15-16).

2.   That was the Feast of Unleavened Bread – celebration without sin.

3.   The latter rain (March–April) fell early in this time.

4.   The harvest of wheat ripened.

5.   Everyone was ready for the harvest.

6.   At the festival (Pentecost) firstfruits of the wheat were presented to God.

7.   It was called the “Feast of Fifty Days,” occurring at the end of May.

“Seventy weeks” or shibim shabuas are given to God’s people. Why given in this language? It is more than a numeric probation. It is a time to receive power from heaven, prepare one’s heart and be ready as an acceptable gift unto God. That is what Gabriel is about to tell Daniel – his people needed to be restored. Wheat represents God’s people ready for the harvest. They were to be collectively ready! Remember the phrase, “thy people.”

Seventy weeks – shibim shabuas – is 490 years. This is remarkable and prophetically provocative.

Daniel and his people had been in captivity for 70 years, one year for each sabbatical year of rest missed (II Chronicles 36:21, Jeremiah 25:12). That was a total of 490 calendar years that ancient Israel didn’t observe the sabbatical years. In answer to Daniel’s prayer, Gabriel informs him that Israel’s restoration will not be complete until she goes through another 70 periods-of-seven (shibim shabua) or 490 years! That sabbatical year (shemitah) is often called the Sabbath of Release (Leviticus 25:4-5).

Those Sabbath years were sacred and, as the land rested, it was a time to rest in the Lord. Shenat Shabbaton (“Year of Restfulness”). The symbolism for the Feast of Weeks (Hag Hashavout) is within the spiritual ministry of this time. It is sometimes called the Hag Habikkurim or the Feast of Firstfruits (Numbers 28:26) (that is a rabbinic name). It has also been called by the Jewish people Hag Atzeret or the closing festival because it ended the cycle for the spring feasts.

There is a profound message in this for the 144,000. They will be the firstfruits (Revelation 14:4). This group has a very special preparation and sealing experience to be able to ready the world, the great multitude, for His coming, which occurs at the fall festivals.[1]

What does this mean to us today? The ministry of the Spirit had its beginning at the Feast of Pentecost, the Feast of Weeks. Paul said, “For by one Spirit are we all baptized into [and this is key] one body, whether we be Jews or Gentiles (I Corinthians 12:13). That is exactly what Jesus said would happen after the 2300 atonement years. That is exactly what Gabriel is about to tell Daniel – what Israel must do to be holy and fully restored.

Israel had missed 490 Feasts of “Pentecost.” Pentecost represented the completion of the wheat harvest that is tied to salvation in the gospels and relates to the Latter Rain. God sent His Son, made of a woman, made under the law, to redeem or restore us. How? By adopting us now as His sons and daughters. God sends the “Spirit of His Son” right into our hearts and we, too, as did Jesus, can call God our Father! (Galatians 4:1-7). That is the completion of the everlasting covenant. That is what Daniel 8–12 is all about. That is a Pentecostal experience. That is what Israel is about to be told they must experience to be restored.

Long ago God said that failure to keep all the statutes, judgments and commandments would result in the “breaking of my covenant” (Leviticus 26:15). Daniel understood that – that is why he prayed the way he did. Thus we find the whole mareh context relates to a broken covenant and now its restoration. Daniel also grasped the 490 years. In the next chapter he said, “The appointed time was ‘long:’ and he understood the things, and had understanding of the vision (mareh)” (10:1). Daniel also understood the dual meaning of all these prophecies! One related to the appointed time or warfare at the eth qets, the other right then – his people needed to be restored.

What did Gabriel mean by “are determined” for his people? The word “determined” (chathak) is unique in that this is the only place in the Bible it is used. Its root comes from a word meaning “cut.” In this context it is best seen as “marked out” or “decreed” for thy people and the holy city.

Who are “thy people” noted here? The immediate context is Daniel’s people – ancient Israel – still in captivity. It also refers to spiritual Israel “still in captivity,” waiting to be called out of Babylon. Several years from now Gabriel explains this further: “At that time thy people shall be delivered” (after Michael stands up and during a great time of trouble). What does all this mean? Everyone that “shall be found written in the book” (12:1) are called “thy people.” Once again, this whole issue of finishing the everlasting covenant of restoration has a dual application. One for 550 B.C., the second for the remnant at the final “appointed time” (mowed) right at the end.

What about the meaning of the holy city? The word “holy” or qodesh we have seen several times before. God longs for His people to become holy (8:14). He wants the same for the “city” (ir or lyr). This is an unusual use of this word in relation to God’s people. It suggests in a literal application a walled city or a fortified city. Its allusions are distinctly to Jerusalem. But – Jerusalem’s walls were destroyed at Nebuchadnezzar’s invasion. What could this intimate? Is a “probation” being put on a walled city? That would be out of context.

Jerusalem is a metaphor for God’s people, especially as a corporate body. There is grave danger in interpreting prophecy through literalism. It tends to draw away from covenant language, promises and spiritual restoration themes. The issue of the holy city is visited again in Revelation. This represents God’s church, His corporate body, which symbolizes all those who will be citizens of the promised New Jerusalem.

This is why we’ve already seen “the holy place and the host are to be trampled” (8:13; cf. Isaiah 63:18, Zechariah 12:3, Revelation 11:1-2 – “And the holy city shall they tread under foot forty and two months”). The temple, Mt. Zion, Jerusalem and “thy city” all refer to Israel, God’s people. It is part of the beautiful language we even saw in Daniel’s prayer, indicating: Daniel, your nation, your people, those God still calls “My people” have 490 years to become holy. God’s people are all those written in the Book of Life. Remember the Danielic thought – this message refers to us also.

We’ve just dealt with the timing of the restoration. Next we’ll look at the conditions of the restoration. Could that refer to us too?