“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” (Daniel 9:25b).

It’s been happening over and over again throughout this book. A heavenly message comes to Daniel. Then, sometime later it is repeated in another way to fill in the details. This time Gabriel didn’t wait years before a thought was repeated or recapitulated. He only waited one and a half minutes. Let’s listen in. This is deep – but really amazing.

Seventy weeks of years were set aside by heaven to develop a holy people and bring in everlasting righteousness. In a 490-year period the work of restoration and redemption was to be completed and God’s kingdom established – forever. Centuries later in prophecy related to that time, John heard the heavenly host sing, “The Lord our God, the Almighty, reigns.” That happened right after Babylon fell (Revelation 19:6). Daniel just witnessed the fall of Babylon. Could this time prophecy be a metaphor for the end of time? Is it possible that what John saw ties directly to these 490 years? If everlasting righteousness (9:24) comes to the universe only at the very end of time, there must be a link of vital importance.

The First Details of the Seventy Weeks

Daniel didn’t have long to wait for the details to come in. From Artaxerxes I’s restoration command (spiritual decree) to the Messiah the Prince was to be “seven weeks, and threescore and two weeks.” Strange indeed. We have now a Messianic prophecy put within those seventy restoration weeks of years. But why the division of time: 7–62–1?

Let’s back up and see where this is leading. Artaxerxes’ decree was in 457 B.C. Four hundred and ninety years later, counting the transition year zero, brings us to 34 A.D. The first seven weeks equal 49 years, which would be 308 B.C. – a point in the early inter-testament times. Anything significant then? Historically – No. Spiritually – Yes.

The 49th year would end the first (of ten) cycles of seven times the land would rest (Leviticus 25:3-7). God’s people would have enjoyed seven Sabbath years of rest. And – the fiftieth year would be a holy year of liberty – full restoration (Leviticus 25:8-55) – a Jubilee.

That first “seven” was the first of ten Jubilee cycles that was to be part of the restoration theme for Israel’s journey to reconciliation, holiness and everlasting righteousness. The covenant had been broken. God said in promise that even if Israel would “pine away” in an enemy’s land because of sin, He would still “remember my covenant … for their sakes … that I might be their God” (Leviticus 26:38-45).

The curse of a broken covenant was certainly anticipatory, having been given around 1450 B.C., 800 years before Nebuchadnezzar made good what God had warned. But now, for the sake of the covenant, that He might be their God once more, ten Jubilee restoration cycles are given. In prophecy “ten” means “a whole.” Wonder of wonders – at the end of the sixty-ninth week, God would enter the scene as the Messiah that He might become the Deliverer and Restorer – God to them again! But this time so very personal – the Messiah God is to become man’s Savior. What a Prince! That puts the mashiyach or “anointed deliverer” as Prince (nagiyd), 483 years after the secular decree, in 27 A.D. (counting year zero).

It is important to know that the Old Testament also uses mashiyach for Saul, Cyrus and David. Thus, it is a generic word for a king that is chosen or singled out and not a distinct appellation for God. However, the New Testament (Acts 13:32; Hebrews 1:5, 5:5), in referring to Christ’s justice, salvation and kingdom rule, ties those thoughts back to Psalms 2:7, 45:6-7, 110:1-5 – the mashiyach. With the associated word “Prince” (nagiyd) the connotation is “the One on top” – the Messiah God – the Prince of princes (8:25) – God – will be anointed in 27 A.D.

Why the Sixty-nine Years?

The sixty-nine weeks of years does not fall on a Jubilee (34 A.D. does). 27 A.D. is at a shabu’a or sacred seventh year and is associated with sheba or “seven.” In turn, a related word, shaba, means “to swear” or an oath. The Hebrews would shaba or “seven one’s self” or “bind one’s self” when making oaths.

Gabriel, in the sixty-nine weeks, gave sixty-nine cycles of land rest or sixty-nine sevens, which contextually conveyed a promise. “By sevens, I adjure, the Messiah will come and be the anointed deliverer.” This concept is very important. He did not come on a Jubilee, making His role an automatic “restorer” at the first coming. He came in promise with all the provisions for a Jubilee restoration. Israel’s probation was set on Jubilee cycles. The Messiah was sent on promise that all the provision for deliverance and restoration would come!

The City’s Assets are Addressed Again

Gabriel said in essence, “You have seventy more sabbatical rest years and ten more Jubilee periods. At the sixty-ninth sabbatical rest, before probation ends forever, a Messiah will come. The anointed one will come to rescue your people. Every measure will be taken to bring holiness and deliverance to Israel.”

Then he says something so very unusual right in the middle of this context: “The street shall be built again, and the wall, even in troublous times” (Daniel 9:25b). At the time of the anointing the streets will be built again and the wall in a time of trouble. What does that mean? We’ve noticed previously that the words “restore” and “build” really refer to the spiritual reclamation of God’s people. Could a spiritual application pertain to the street and wall?

The Hebrew word for street (r@chub) is best translated “open area.” It usually meant the city square – the center of activity for that town – the heart of the city. The public areas at the time of Israel’s apostasy were places where idol shrines were built. Symbolically, the center – or heart – of God’s people, His church, is to be “built up” – the same word we studied in the first half of this verse, banah, is again used. In the context of the anointed Messiah, the very center of God’s people is to be restored, the pure woman symbol of Revelation 12 – God being the divine head and Israel His people. His kingdom was to be once again established.

But how can we address the “walls?” The Hebrew word really means a moat or a trench (charuwts). It refers to something sharply demarcated that can never be changed. In context, during troublous times God’s people will be spiritually brought back to holiness by decisions that will never change. Like a moat around a city, it will be a protective barrier forever.

Why is it put right here in the middle of the messianic anointing? In a time of great distress and spiritual darkness the light of the Messiah will shine forth (Isaiah 8:22–9:2). Israel will be brought back to holiness. The objectives of this probation will be reached. Thus, within this prophecy is a great promise – a holy people/nation will come once again. Gabriel’s prophecy will not come to naught. The outcome will be irrevocable. This is an announcement of the start of the Christian church!

Important Prophetic Concept!

Another dual application is set forth.

Christ’s Day

•     First Messianic prophecy fulfilled

•     That verified the promise of restoration.

•     Time of trouble for the Jewish nation – they failed their part in the covenant.

•     The woman – God’s true Christian church (Revelation 12) – again, in promise, would triumph.

End-Time

•     During a time of great trouble

•     God’s people are made perfect and sealed (Revelation 7) – the church triumphs.

•     Then the Messiah will come.

•     The issues of Israel’s restoration are completed.

That is amazing and so beautiful.

The application is incomplete for Daniel’s day. That was already known because of the previous 2300 atonement evening and morning prophecy (8:14). Its antitypical fulfillment comes at the end of time, beginning with the 144,000. The greater fulfillment of the seventy-week prophecy, when Israel is spiritually restored, is at the end of time!

At that sixty-ninth week the “anointed one” was baptized. As He came out of the water the Spirit rested on Him in the form of a dove. He was anointed for His mission. It was then that John the Baptist with solemn import declared to the throng gathered that day at the Jordan River, “Behold the Lamb of God, which taketh away the sin of the world.” The Messiah was to be sacrificed – “the Lamb.” Restoration was to be complete. The world could become sinless.

The Bible says that John then bore record that He was the “Son of God” (John 1:34). What a Messiah. How precious the Lamb. What a Prince!

Franklin S. Fowler Jr., M.D.; Prophecy Research Initiative © 2009