The Seventy Weeks in Daniel 9 Explained (2023)

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The Seventy Weeks in Daniel 9 Explained (1)

Daniel 9 24 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 25 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 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9 24-26 KJV)

These Seventy Weeks (of years) are divided into three segments characterized by special events. In the first Jerusalem’s streets and wall are rebuilt in troublous times. The second counts down to the appearance of the Messiah. After those 69 weeks, the Messiah is crucified but His sacrifice accomplishes all six items listed in Daniel 9:24 . That ends the Seventy Weeks.

The Six Elements Christ Fulfilled at His first Advent
1) to finish the transgression
Neither transgression or sins literally cease within the Seventy weeks, both are seen after the 1,000 year reign of Christ (Rev. 20:7-10). Therefore, we must look for a “literal spiritual” meaning, a particular event Daniel had a mind when he used the definite form of pešaʿ (06588 פֶּשַׁע pesha`). Only one Transgression to end all transgression was committed by “Daniel’s people in their holy city Jerusalem during these seventy weeks,” that was when the “Messiah be cut off”, i.e., the crucifixion of Christ the lamb of God who takes away the sins of the world.

Christ’s murder was an abominable “transgression (06588 פֶּשַׁע pesha`) of desolation” (Compare Daniel 8:13) causing God “go far off from my sanctuary” (Compare Ezek. 8:6). His leaving rending the veil of the Sanctuary and breaking the rocks as He “passed by” (Mt. 27:51. Compare 1 Kings 19:11).

That sin merited the literal desolation of the Temple about 40 years later just as Gabriel said would happen in Daniel 9:26 (b). The people of the Beast Ruler (05057 נָגִיד nagiyd) to come (Dan. 9:27) destroys the city and the sanctuary. That is, the revived Roman Empire that rises from the sea in Revelation 13:1-2, their “ancestors” the Romans came and destroyed. In other words, the 1st century people of the Ruler who rises centuries later in the end time, destroys the city and temple. Then the “times of the Gentiles” begin, and that desolation continues “until the end of the war” when Christ destroys the Beast Adonikam at Armageddon.

2)to make an end of sins

20 Moreover the law entered (3922 παρεισέρχομαι), that the offence (3900 παράπτωμα) might abound. But where sin abounded, grace did much more abound:
21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. (Rom. 5:20-21 KJV)

Romans 5:20-21 is exposition of Daniel 9:24, revealing its application:.

(Video) Daniel 70th week - Daniel 9

Paul says “the law slipped in that the Trespass abound to its greatest [completion], the crucifixion of the Incarnate Son of God. But that was so God’s grace could abound, bring in everlasting righteousness of the New Covenant in Christ’s blood bringing reconciliation to all in heaven and earth (Col 1:20).

So God did this not to condemn the world, but that the world might be saved through Him (John 3:15).

Where transgression abounded, God’s Grace abounded even more. Christ appeared to the condemned end of the world, to save them:

But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Heb. 9:26 KJV)

Jesus said “It is finished” (John 19:30). The “vision and the prophecy” of Lamb of God our Redeemer Lawmaker like unto Moses, had fulfilled the law (Mt. 5:18)

3)to make reconciliation for iniquity

20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled
22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: (Col. 1:20-22 KJV)

8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
(Rom. 5:8-11 KJV)

4) to bring in everlasting righteousness

God alone is righteous, He alone is everlasting, therefore bringing in everlasting righteousness is bringing in “justification by faith” (Rom. 3:25-26), the righteousness that that is of God that was foretold in vision and prophecy of the New Covenant in Christ’s Blood:

24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Rom. 3:24-26 KJV)

19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. (2 Cor. 5:19-21 KJV)

5)to seal up the vision and prophecy
Christ’s fulfilling the other five elements of Daniel 9:24, vision and prophecy were authenticated, closed and sealed with God’s seal of truth.

(Video) Daniel 9 • The Seventy Sevens

6)to anoint the most Holy.

Christ’s baptism (26 A.D.) manifested the Messiah to Israel (John 1:31-34):

31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God. (Jn. 1:31-34 KJV)

The “most holy” therefore is the “temple of Christ’s body” (Jn. 2:18-22) anointed by the Holy Spirit (Jn. 1:25-36. Mt. 3:16-17). That holy thing” the Son of God (Lk. 1:35)

Therefore, the Seventy Weeks were completed in the 1st century, when the cutting off of the Messiah fulfilled all the elements of Daniel 9:24. The destruction of the Temple that occurred about 40 years later, not part of the seventy weeks. That is confirmed by the complete absence of any mention of the Temple or Jerusalem’s destruction in Daniel 9:24.

But Gabriel continues to prophesy about events that occur AFTER the Seventy weeks are ended. Jerusalem’s Temple will be destroyed in A.D. 70, and Hadrian destroys the nation forbidding Jews live in the Holy Land leading them as captives into all the nations in A.D. 131. The “times of the Gentiles” persist until the coming of Jesus Christ.

Daniel 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. (Dan. 9:27 KJV)

When the “times of the Gentiles” are about to end, another week separated from the seventy by the “times of the Gentiles” appears, in which the Antichrist rises from the people who destroyed the Temple and Israel. After 3 ½ years of benign rule as the Man of Sin false Christ, Chancellor Adonikam morphs into the “Son of Perdition” Seed of Satan Emperor Beast 666 Adonikam of the tyrannical Babylonianish Roman Empire, the Ten Horn Version Daniel saw in his vision. Adonikam rules for 42 months until the times of the Gentiles are ended by the return of Christ, who rains down desolation upon the Antichrist Beast Desolator at Armageddon.

Considerations

Hundreds of weeks cannot be called “seventy weeks”

How can Gabriel call hundreds of weeks “seventy weeks”? If the 69th week is followed by a “gap hundreds of weeks long”, how can the last week be called “the 70th week”? Obviously, it cannot as the total is much greater than “Seventy Weeks”.

Destruction of Temple and holy city Jerusalem not among the six items listed in Daniel 9:24

It is fitting the 70th week end when the Messiah is cut off, for then is when all six items in Daniel 9:24 are fulfilled. The events that follow Messiah’s being cut off are not part of the seventieth week. How do we know this? See for yourself, reread Daniel 9:24 and find these events among the six items:

(Video) The 70 Weeks of Daniel - Daniel 9:20-27

23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.
24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (Luk 21:23-24 KJV)

Messiah appears at the end of the 69th week, then “after shall Messiah be cut off”. Therefore, it is in the 70th week Messiah is cut off. That’s where the verse should end, Daniel 9:26 (b) a new verse.

Daniel 9 26 And after threescore and two weeks shall Messiah be cut off, but not for himself.

[All six items of Dan. 9:24 now fulfilled, so the verse should end here.]

And the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

“The army of the ruler who will come will destroy the city and the temple” (Dan. 9:26 NIRV), nothing is said when the Ruler himself will appear. The “Ruler” doesn’t appear until the end time, when the Roman Empire is revived and the Ten Horn (ten toed) version of it Daniel saw appear in the end time (Dan. 2:40-45; 7:7-10. Rev. 13:1-2). That is when the 666 Beast Ruler himself comes. This enigmatic wording is consistent with sealing up these prophecies until the end time (Dan. 12:9-10).

“That holy thing” the Son of God (Lk. 1:35) was put to death and this sealed up the vision of the prophets about the coming of the New Covenant in Christ’s blood which would reconcile all things in heaven and earth to God (Col. 1:20). The benefits of His sacrifice are now universal, bringing in everlasting righteousness making an end of sins to all who believe in His Name (John 3:15; 20:31).

END NOTES

The Temple’s destruction is a sign of the end times (Mk. 13:2-4)

Jesus did not say the destroyed Temple would be rebuilt, only that “there shall not be left here one stone upon another, that shall not be thrown down” (Mt. 24:2). The “abomination of desolation” “Man of Sin” who rises in the end time shattering the power of the “holy people” (Dan. 12:11), appears to the Church the only “Sanctuary of God” (1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; Eph. 2:21) existing in the end time. This changed reality of the end time explains how the words were “sealed” until the end time (Dan. 12:7-9). The New Testament changed the meaning of the “abomination of desolation”, in Daniel 12:11 it is completely unlike the image placed in the Temple by Antiochus (Daniel 11:31). This one can “standup” (Mk. 13:14) and be called “the Desolator” (Dan. 9:27).

The subtle difference in Hebrew explains why Jesus cautioned future readers of His prophecy (Mt. 24:15. Mk. 13:14) to think critically on the “abomination of desolation” in Daniel 12:11. The New Testament reality sealed the meaning of the words. In the “time of the end” Christians are the “holy people” and the Temple God” is the Church. The “Daily” is their taking up the cross of Christ. It is their apostasy accepting the “Man of Sin” as the Christ that takes away the Daily (08548 תָּמִיד tamiyd). Readers must deliberate carefully upon what they read, even Daniel expert interpreter of enigma (Dan. 5:12-16) was hopelessly confused (Dan. 12:8-9).

[1]

There are four possible “decrees” 1)Cyrus 538 B.C. (Ezra 1:1-4; 5:13-17); 2)Darius 517 B.C. (Ezra 6:6-12); 3)Artaxerxes 458 B.C. (Ezra 7:11-26); 4) Artaxerxes 458 B.C. (Neh. 2:1-8). Of these the most “scriptural” is by Cyrus (2Chron. 36:22-23; Ezra 1:1-4; Isa. 44:26-28):

(Video) The Seventy Weeks of Daniel (Daniel 9:24-27)

26 That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof:
27 That saith to the deep, Be dry, and I will dry up thy rivers:
28 That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. (Isa. 44:26-28 KJV)

Many reject Cyrus’ decree as the beginning of the Seventy Weeks. Ptolemy based Chronologies don’t have 483 years pointing to Christ’s appearance and the consensus accepts that construct. However, Philip Mauro (Seventy Weeks and the Great Tribulation, 1921) citing Rev. Martin Anstey (The Romance of Biblical Chronology, NY 1913) document the uncertainty surrounding some of Ptolemy’s assumptions. They have 483 years pointing to Jesus’ anointing at His baptism in 26 A.D. That is a very scriptural view given the pertinent verses cited and the fact His Baptism was meant to manifest the Messiah to Israel (John 1:31-34).

31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God. (Jn. 1:31-34 KJV)

I agree with Philip Mauro, its unwise we interpret scripture according to secular theories of probability. Whether Anstey’s correction of Ptolemy’s work or J. D. Davis rejection of his argument (The Princeton Theological Review, 1915, XIII, 1-4, p. 106) is accepted, neither can achieve the certainty of John the Baptist’s declaration he came baptizing to manifest the Messiah to Israel.

“Confirmation bias” and “mass delusion” evident in the evolution consensus could be replicated in consensus accepting Ptolemy based chronologies, just as easily.

However, A.D. 26 still results if we count 483 years from 458 B.C. (Ezra 7:11-26) leaving undiminished the precision of this prophecy. That this “decree” didn’t command the restoration of Jerusalem isn’t a weighty objection because it is implied by the simple fact the Jews could never return from exile without restoring and rebuilding Jerusalem.

As for Gabriel using a 360-day year in his seventy weeks, nothing in the context or the rest of the OT suggests Israelites used it to count literal years.

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FAQs

What is the meaning of seventy sevens in Daniel 9? ›

70 years of Dan 9:2, the seventy sevens would also naturally refer to the. number of years; no longer 70 but now 70 times as many. At the end of. this time, Daniel's people and their city of Jerusalem will have ended their. sinning, brought in an eternal state of righteousness, sealed the vision and.

What is Daniel chapter 9 all about? ›

The Prophecy of Seventy Weeks is the narrative in chapter 9 of the Book of Daniel in which Daniel prays to God to act on behalf of his people and city (Judeans and Jerusalem), and receives a detailed but cryptic prophecy of "seventy weeks" by the angel Gabriel.

What year did the prophet Daniel live? ›

Daniel was a righteous man of princely lineage and lived about 620–538 B.C. He was carried off to Babylon in 605 B.C. by Nebuchadnezzar, the Assyrian, but was still living when Assyria was overthrown by the Medes and Persians.

When did Daniel write the book of Daniel? ›

When and where was it written? The book of Daniel was likely written around 530 B.C. while Daniel was living in Babylon. Assuming he was a teenager when he was taken to Babylon, Daniel may have been around 90 years old when he wrote his book.

What is the meaning of seventy in the Bible? ›

70 REPRESENTS COMPLETION, WHOLENESS, THE REAL THING. 70 years between the First Zionist Congress in 1897 and the reunification of Jews with Jerusalem during the Six Day War in 1967.

How long is a week in the Bible? ›

week, period of seven days, a unit of time artificially devised with no astronomical basis. The week's origin is generally associated with the ancient Jews and the biblical account of the Creation, according to which God laboured for six days and rested on the seventh.

Who is the anointed leader in Daniel 9? ›

Jesus, according to the New Testament, is an anointed one who exercises the offices of king and priest by conquering evil through personal sacrifice. Antiochus IV and the Hasmonean rulers knew nothing of such unselfish ministry for others. Neither have most other political leaders.

What does Daniel mean spiritually? ›

The name Daniel is a biblical name. Its earliest origins can be traced back to the Old Testament of the Bible, where it was defined as “God is my judge” in Hebrew.

What was Daniel praying for? ›

He prayed toward Jerusalem in response to the word of God (1 Kings 8:35-36). He got on his knees and prayed, a sign of reverence and humility. Daniel could have become arrogant as the chief administrator of the whole Medo-Persian empire, but he recognized that he was merely a servant in the hands of an omnipotent God.

What does the story of Daniel teach us? ›

Daniel is a story of a person being faithful to God. More importantly, the life of Daniel recorded in the Old Testament gives evidence of God's faithfulness. God knew Daniel – He knew Daniel's needs and what Daniel was struggling with – and it's clear that God cared for Daniel.

Who was Daniel's wife? ›

1. [2] And he took a wife named Susanna, the daughter of Hilkiah, a very beautiful woman and one who feared the Lord. [3] Her parents were righteous, and had taught their daughter according to the law of Moses.

What is the main message of the book of Daniel? ›

The message of the Book of Daniel is that, just as the God of Israel saved Daniel and his friends from their enemies, so he would save all Israel in their present oppression.

How old was Daniel in the Bible before death? ›

Though there is no indication of his age at the time of his captivity, Daniel 1:21 shows that he lived to at least the age of eighty.

How old was Daniel in the Bible when he was taken captive? ›

According to the received accounts he was about seventeen years of age, possibly younger, at the time of the captivity.

Who was Daniel's dad in the Bible? ›

Chileab (Hebrew: כִלְאָב, Ḵīləʾāḇ) also known as Daniel, was the second son of David, King of Israel, according to the Bible. He was David's son with his third wife Abigail, widow of Nabal the Carmelite, and is mentioned in 1 Chronicles 3:1, and 2 Samuel 3:3.

Why did Jesus send out the seventy? ›

In Luke 9 he sends the twelve out to “proclaim the Kingdom of God and to heal.” In Luke 10 he sends the seventy out to “cure the sick…and say to them, 'The kingdom of God has come near to you.

Why did God chose 70 elders? ›

Moses was told by God to select 70 elders to receive some of the Holy Spirit conferred on him and to share with him the burden of ruling the people of Israel. The story illustrates the task of the 36 members of the council who met in the Council Chamber (Vroedschapskamer).

What does the Bible say about 70 years of life? ›

10: [As for] the days of our years, in them are seventy years; and if [men should be] in strength, eighty years; and the greater part of them would be labor and trouble; for weakness overtakes us, and we shall be chastened.

How long is a year in God's time? ›

In ancient times, twelve thirty-day months were used making a total of 360 days for the year. Abraham, used the 360-day year, which was known in Ur. The Genesis account of the flood in the days of Noah illustrated this 360-day year by recording the 150-day interval till the waters abated from the earth.

How long is a day in biblical times? ›

But the common people of New Testament times, in their homes and in business, knew nothing of the day of 24 equal hours. To them the day was the period between sunrise and sunset, and that was divided into 12 equal parts called hours.

What is the first month of the year in the Bible? ›

Exodus 12:1-2 states that Nisan is the first month in the intercalation of the new year and the Mishnah in Tractate Rosh Hashanah 1:1 describes the First of Nisan as one of the four beginnings of the Jewish New Year: There are four new years.

Who is the anointed one? ›

The Spirit of God himself anointed Jesus to proclaim the good news of salvation. As we confess with the Apostles' Creed, God anointed his Son, the long-expected Messiah, “the Anointed One,” the Christ, to be our Prophet, Priest, and King. With his word, he guides us.

Who is Jesus in the Book of Daniel? ›

He approached the Ancient of Days (God) and was led into his presence. He (Jesus) was given authority, glory and sovereign power: all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.”

Is Daniel quoted in the New Testament? ›

According to the indexes in the United Bible Societies Greek New Testament (4th ed.), Daniel is quoted five times (cf. Matt 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27)1 and alluded to, or echoed, some 130 times.

How did Daniel show faithfulness to God? ›

Daniel refused to compromise on his convictions. He avoided temptation by fixing his eyes on God. Keeping his relationship with God strong through prayer was a priority in Daniel's daily routine. What are you doing to stand firm in faith so that when times of crisis come, your trust in God does not falter?

How did Daniel obey God? ›

We trust God to give us strength to obey Him. ○ Daniel obeyed God by not eating the king's food.

What are the qualities of Daniel in the Bible? ›

The Bible is saturated with great examples of godly leadership, and Daniel is a prime example. He exemplifies fearless faithfulness to the Lord, and there are countless lessons that we can learn from him.

What was Daniel's prayer in Daniel 9? ›

"Now, O Lord our God, who brought your people out of Egypt with a mighty hand and who made for yourself a name that endures to this day, we have sinned, we have done wrong. O Lord, in keeping with all your righteous acts, turn away your anger and your wrath from Jerusalem, your city, your holy hill.

What are the three prayers? ›

The prayer of protection. The prayer of transformation. The prayer of restoration.

What was Daniel punishment for praying when it was not allowed? ›

Death by lion's den was the fate the jealous officials chose for Daniel. They convinced King Darius to ban prayer to anyone other than himself for thirty days.

What lessons can we learn from Daniel in the Bible? ›

  • Lesson #1: Leaders Like Daniel Encourage Integrity amidst Temptation. ...
  • Lesson #2: God Opposes Pride and Lifts Humble Leaders. ...
  • Lesson #3: Leaders Like Daniel Demonstrate Dependence on God.

Why did Daniel have an excellent spirit? ›

The queen here assigns the reason why Daniel had obtained the honor of being esteemed the prince and master of all the wise men; because she said, An excellent spirit was found in him, as he interpreted dreams, revealed secrets, and solved difficulties The three gifts in which Daniel excelled are here enumerated, and ...

What did Daniel purpose in his heart that he would not do? ›

In fact you cannot purpose in your heart any of these responses to life's challenges without great preparation. Daniel followed God, and following requires a process. You see Daniel did not come to purpose in his heart to not eat of the meat or drink of the king's wine instantly.

What did Susanna in the Bible do? ›

Summary. A fair Hebrew wife named Susanna was falsely accused by lecherous voyeurs. As she bathes in her garden, having sent her attendants away, two elders, having previously said goodbye to each other, bump into each other again when they spy on her bathing.

Who is Susanna husband in the Bible? ›

The Trial of Susannah. Susanna's trial occurs on the following day at her home, described as “the house of her husband Joakim” (v. 28).

Where is Susanna in the Bible? ›

Susanna is among the women listed in the Gospel of Luke at the beginning of the 8th chapter (8:1–3) as being one of the women who has been "cured of evil spirits and diseases" and provided for Jesus out of their resources. The name Susanna means "Lily".

What are the two main themes in the Book of Daniel? ›

Themes. The overall theme of the Book of Daniel is God's sovereignty over history, and the theme of the tales in chapters 1–6 is that God is sovereign over all earthly kings. Daniel 1 introduces the fundamental question that runs through the entire book, how God may continue to work his plans when all seems lost.

What did Daniel's final vision describe? ›

Chapters 10, 11, and 12 in the Book of Daniel make up Daniel's final vision, describing a series of conflicts between the unnamed "King of the North" and "King of the South" leading to the "time of the end", when Israel will be vindicated and the dead raised, some to everlasting life and some to shame and everlasting ...

What is the setting of Daniel's story? ›

Story Synopsis:

The book takes place in Poland and Germany during Hitler's reign of terror. The time frame of the story is from March of 1933 through Germany's surrender in May of 1945. The main character of Daniel's Story is Daniel.

Who is the Prince of Persia referenced in Daniel 10? ›

Adam Clarke has observed that "Cyrus alone was the prince of Persia, and God had destined him to be the deliverer of his people; but there were some matters, of which we are not informed, that caused him to hesitate for some time."15 While Clarke did take the human interpretation of this prince seriously, which is ...

How long did it take to rebuild Jerusalem? ›

Nehemiah encountered hostility from the (non-Jewish) local officials in neighbouring districts, but in the space of 52 days the Jews under his direction succeeded in rebuilding Jerusalem's walls.

What was the vision in Daniel chapter 10? ›

Chapter 10, a prologue: In the third year of Cyrus (the Persian conqueror of Babylon), after fasting for three weeks, Daniel sees a vision of a man clothed in linen, clearly a supernatural being, who tells him that he is currently engaged in a battle with the "prince of Persia", in which he is assisted by "Michael, ...

Who is the angel of Persia? ›

Dobiel, also Dubbiel (Hebrew: דּוּבִּיאֵל Dūbbīʾēl, "God is my bear"), was the guardian angel of Ancient Persia.

Who is the real Prince of Persia? ›

The Prince is the name given to a group of fictional characters who act as the main protagonists of the Prince of Persia franchise, originally created by Jordan Mechner and currently owned by Ubisoft.
...
Prince (Prince of Persia)
The Prince
Portrayed byJake Gyllenhaal (Film adaptation) William Foster (Young)
6 more rows

Who was the angel that spoke to Daniel? ›

In the Hebrew Bible, Gabriel appears to the prophet Daniel to explain his visions (Daniel 8:15–26, 9:21–27). The archangel also appears in the Book of Enoch and other ancient Jewish writings.

How many times has Jerusalem been destroyed and rebuilt? ›

During its long history, Jerusalem has been destroyed twice, besieged 23 times, attacked 52 times, and captured and recaptured 44 times.

How many times was Jerusalem rebuilt? ›

Although the Temple is referred to as a single institution here, it is important to note that the Jerusalem Temple was rebuilt at least three times in antiquity. The first was erected under Solomon, as is described in great detail within 1 Kings 5-6, approximately during the 10th century BCE.

What did the walls of Jerusalem represent? ›

In Old Testament times the city walls represented not only the strength of the people within that city, but also the strength of the God they served. Nehemiah depicts the rebuilding of the walls of Jerusalem.

What is the main message of the Book of Daniel? ›

The message of the Book of Daniel is that, just as the God of Israel saved Daniel and his friends from their enemies, so he would save all Israel in their present oppression.

What are the four visions of Daniel? ›

He sees the "great sea" stirred up by the "four winds of heaven," and from the waters emerge four beasts, the first a lion with the wings of an eagle, the second a bear, the third a winged leopard with four heads, and the fourth a beast with ten horns, and a further horn appeared which uprooted three of the ten.

How many heavens is there? ›

In religious or mythological cosmology, the seven heavens refer to seven levels or divisions of the Heavens (Heaven).

Videos

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2. The Book of Daniel | Chapter 9:24-27 | The 70 Weeks of Daniel
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3. Daniel 9:20-27, The Seventy Weeks
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4. Old Testament Prophets: Daniel 9. Prophecy of the Seventy Weeks
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5. The Seventy Weeks of Daniel (Daniel 9:24-27)
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6. Explaining the 70 Weeks in Daniel 9
(Bible Answer Man)
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