INTRODUCTION

In previous study guides, we built a strong understanding of Bible prophecy, particularly its role in validating Christ’s authenticity.

The prophecy from Daniel about seventy weeks serves a dual purpose:

• It signifies the end of Israel as God’s chosen nation.
• It marks the beginning of the true Church.

You have already learned about the components of Daniel’s seventy weeks prophecy, including the identification of Daniel’s people and the holy city. You also clarified:

• When the prophecy’s timeline started.
• The duration of the prophecy.

Additionally, you now understand the significance of the sign of Jonah in authenticating Jesus Christ. This revelation highlights the rarity of individuals studying God’s Word independently, instead of relying solely on the teachings of others.

In this study guide, we are going to explore the seven purposes of the prophecy. We will rely solely on God’s Word to assess whether these purposes have been fulfilled and, if so, when.

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REVISION: THE FOUNDATION OF DANIEL’S PROPHECY

Through Daniel’s prophecy of the seventy weeks, we understand the conclusion of “seventy shabua” or 490 years, marking the cessation of Old Testament Israel as God’s nation. The New Covenant heralds a new people for God, forming a new nation.

1 Peter 2:9 states:

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Since the first Pentecost in 31 A.D., God’s true followers encompass both Jews and Gentiles who are born again.

Romans 1:16 says:

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Initially, for a decade, the church was predominantly Jewish. The biblical account of Cornelius, the Roman centurion, marks the first Gentile conversion in Acts 10, occurring ten years after the Gospel began to spread.

The theory that Old Testament Israel is destined for future salvation and restoration through special means is debunked and completely erroneous. The New Covenant reveals that salvation is intended for all, irrespective of nationality.

Galatians 3:26-28 says:

For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Thus, one’s birthplace holds no significance in the kingdom of God.

It was noted previously that Artaxerxes’ decree to “restore and build Jerusalem” occurred in 457 BC, with Ezra implementing this command upon his arrival in Jerusalem during the late summer or autumn of 457 BC. This is more clearly understood when you read the literal version:

Daniel 9:25 (LITV):

Know, then, and understand that from the going out of a word to restore and to rebuild Jerusalem

The crucifixion of Jesus on the 14th day of Nisan in 31 A.D. definitively proves Him as the Messiah and Saviour, fulfilling “the sign of Jonah” through His three days and three nights in the heart of the earth.

His death in the middle of the 70th week, described as being “cut off” — a term derived from the Hebrew KARATH — signifies the prophecy’s exclusive focus on Old Testament Israel, culminating in their ultimate rejection of Jesus Christ as their Messiah by 34 A.D.

The Prophecy Divided into Three Parts

Daniel’s vision breaks down the 490 years into three distinct parts.

i.
Seven Shabua (49 Years)

The first part is 49 years to “restore and build Jerusalem”, ending around 408 BC. This time also matches when Malachi, the last prophet of that era, finished his work. After him, there were no prophets in Israel for 400 years, a time often called the “silent years”. Malachi’s book shows God turning away from the old Israel but promises a future time of blessing when the “Sun of Righteousness” will appear with healing.

ii.
Sixty-Two Shabua (434 Years)

The next 434 years are the “silent years”, ending when Jesus starts His work at the Jordan River. Daniel said it would be 483 years from when they start rebuilding Jerusalem to when “Messiah the Prince” comes. This period stops with John the Baptist, the last prophet before Jesus, pointing out Jesus as the “Messiah the Prince” — the Lamb of God.

John 1:29 states:

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

This happened in the autumn of 27 A.D., confirmed in the book The Life and Times of Jesus the Messiah by Alfred Edersheim.

iii.
One Shabua — The Final Seven Years

The final 7 years end Daniel’s prophecy. Most people studying Daniel’s vision agree that Jesus’ work began at the end of the sixty-nine weeks. However, some wrongly add a “gap period” here. They say the last week of Daniel’s prophecy has not happened yet and that the church is now in a gap that has lasted over 2,000 years, much longer than the “silent years”.

Our first study on “How to Study” taught us to read every word carefully.

Daniel 9:25 says:

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’s words say it will be 483 years from the rebuilding command to when Jesus Christ is revealed as the Messiah, adding up to “69 Shabua”. Then, Daniel 9:26 tells us that after these 483 years, Jesus Christ will be killed, with no break between the 69th and 70th week.

Daniel 9:26 states:

And after threescore and two weeks shall Messiah be cut off…

Notice that the verse clearly says “after” the 483 years Jesus would be “cut off”. The Young’s Literal Translation makes this even clearer.

Daniel 9:26 (YLT):

And after the sixty and two weeks, cut off is Messiah.

iv.
Jesus’ Crucifixion in the Seventieth Week

So, verses 25 and 26 show us that Jesus was meant to die during the seventieth week, ending the old laws and sacrifices of Moses’ time. Saying there is a gap between the 69th and 70th week ignores Jesus’ crucifixion.

The only logical reason false teachers introduce this “gap period” is to dismiss the true meaning of Jesus’ death, deny the sign of Jonah, and introduce a false Jesus:

• They speak of the crucifixion of Jesus Christ but deny its reality.
• They speak of salvation, but it is a false hope as they do not believe in a present and real salvation.

False prophets and teachers deliberately create confusion, knowing that many people will trust them without questioning. They promote a misleading idea that believers only have partial salvation now, suggesting that full salvation will be achieved when Jesus returns in the future.

This deliberate distortion of the Bible’s message, especially seen in their interpretation of Hebrews 9, implies that Christ’s second appearance is a literal future event that completes our salvation.

Hebrews 9:28 says:

So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

v.
The Two Comings of Christ

Contrary to these deceptive teachings, the Bible clearly states that believers are already fully saved through their faith in Christ.

Colossians 2:10 states:

And ye are complete in him, which is the head of all principality and power:

The term “complete”, derived from the Greek PLEROO, signifies:

• To fill to the utmost.
• To be wholly complete in all aspects.
• To perfect.

By pushing the notion of a “gap period” and a future completion of salvation, these false teachers undermine the immediate and whole salvation that comes through Christ’s death and resurrection.

Their aim to introduce a gap between the 69th and 70th weeks of Daniel’s prophecy is a clear attempt to deny the current relevance and truth of Jesus’ sacrifice. Against these deceitful narratives, it is essential to trust the explicit teachings of Scripture, acknowledging the completeness of salvation provided by Jesus Christ now, not in some future event.

Again looking at Hebrews 9:28, we can clearly see two comings or appearances of Christ:

Hebrews 9:28:

So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

• The FIRST when He was “offered to bear the sins of many” — referring to His physical or bodily coming and crucifixion on Calvary.
• The SECOND coming or appearance is to those who “look” for Christ for salvation.

The Greek word for “appear” is OPTANOMAI, which means to let myself be seen — to make myself seen. To whom does Jesus let Himself be seen? To those who seek salvation.

• At Christ’s first coming, which was literal, He dealt with sin on Calvary’s cross.
• At His second coming, which was spiritual, on the day of Pentecost, He came to save and add to His Church.

vi.
Conclusion of the Revision

So, to emphasise: the crucifixion of Jesus Christ, that is “Messiah the Prince”, took place AFTER the 69th week and DURING the 70th week. Therefore, there is NO gap period. It is a false belief that denies the true Jesus Christ.

Daniel’s prophetic vision of the seventy weeks concludes in 34 A.D., as you will clearly understand as we proceed in this study guide.

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THE SEVEN PURPOSES OF THE SEVENTY WEEKS PROPHECY

The purpose of the prophecy is twofold:

• Firstly, it authenticates Jesus Christ.
• Secondly, it foretells when natural or literal Israel will cease being God’s exclusive people and be replaced by the Church of God, the true Israel. Jesus foretold this in Matthew 21.

Matthew 21:43 states:

Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

To further authenticate Jesus Christ, Daniel is given seven clear and distinct purposes that will be fulfilled during the “seventy Shabua” which is 490 years. These are:

• To finish the transgression.
• To make an end of sins.
• To make reconciliation for iniquity.
• To bring in everlasting righteousness.
• To seal up the vision and prophecy.
• To anoint the most holy.
• To confirm the covenant.

1. To Finish the Transgression

Understanding Daniel’s prophecy involves recognising that it addresses his people’s transgressions under the First Testament.

i.
Jesus’ Role as Mediator

Hebrews 9:15 says:

And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

Jesus’ sacrifice on Calvary provided redemption for these transgressions, ensuring Old Testament believers could receive “eternal inheritance”. This act of salvation was crucial for the faith heroes of Hebrews 11, affirming that the first aim of Calvary was to restore God’s true people from the Old Testament. The New Testament underscores this by stating salvation comes “to the Jew first, and also to the Greek”.

ii.
Salvation to the Jew First

Romans 1:16 says:

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Christ’s death ended the transgressions against the First Testament, as prophesied by Isaiah:

Isaiah 53:5 states:

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

Isaiah 53:8 says:

He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

These verses indicate Jesus was wounded for Old Testament Israel’s transgressions. The “my people” were Isaiah’s people — Old Testament Israel.

Hebrews 9:15-17 says:

And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

iii.
The Transition to the New Testament

When Jesus went to Calvary, the New Testament had not started yet. It was at this crucial moment, just before His death on the cross, when Jesus cried out, “It is finished”, that He completed the work of addressing the transgression against the First Testament. Through His sacrifice, Jesus not only concluded the Old Covenant’s requirements but also laid the foundation for the New Covenant, offering salvation to all, both Jews and Gentiles, under the New Testament.

2. To Make an End of Sins

i.
Jesus’ Mission to Save His People

After Mary was discovered to be pregnant through the Holy Spirit, an angel of the Lord appeared to Joseph in a dream, delivering this message:

Matthew 1:21 states:

And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Jesus focused His three and a half years of ministry on His own people, as He stated:

Matthew 15:24 says:

But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

Until the crucifixion, Jesus’ mission under the First Covenant was to redeem Abraham’s descendants from their sins. The First Covenant did not become the Old Covenant or Old Testament until after Calvary and the day of Pentecost.

ii.
Inclusion of Gentiles

While Calvary’s sacrifice includes Gentiles in salvation, it notably did not exclude Daniel’s people, who were to receive the gospel first. Through “Messiah the Prince,” God gave Daniel’s people the final seventieth week as a priority to be first. At Calvary, Jesus fulfilled the prophecy by “making an end of sins” through His sacrifice.

Hebrews 9:26 states:

For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

This sacrificial act empowers both Jews and Gentiles to live a life free from sin, in alignment with Jesus’ teachings. Not only did John make this clear in his first epistle, but Paul emphasised a life above sin in his letter to the Romans.

Romans 6:1-2 says:

What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?

Romans 6:11 says:

Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

Romans 6:22 says:

But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

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3. To Make Reconciliation for Iniquity

i.
Understanding Reconciliation and Atonement

The term “reconciliation” relates to the Hebrew word KAPHAR, meaning “to make atonement”. The word “atonement” means to make amends, make payment, to satisfy. In the New Testament, the Greek word for “atonement” is HILASMOS, which means “propitiation or satisfaction”. Atonement signifies a restoration of harmony and relationship with God, achieved through Jesus’ atoning death.

ii.
Jesus as the Propitiation

1 John 2:2 says:

And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

The understanding is that Jesus serves as the satisfaction for our sins, reconciling us back to God. Through His atoning death and the shedding of His blood, Jesus restores us to both harmony and the family of God.

Hebrews 2:17 states:

Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

iii.
The Impact of Iniquity and Sin

Isaiah 59:2 says:

But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

What, then, is iniquity, and how does it differ from sin? They seem similar and result in the same separation from God.

iv.
Sin

Sin is the actual transgression or act of disobedience against God’s law.

1 John 3:4 states:

Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

This can be either an intention of our will or a transgression made in ignorance, where ignorance is defined as committing an act without knowing or understanding the consequences. The motive of the action gives character to the act. James defines sin as follows:

James 4:17 says:

Therefore, to him that knoweth to do good, and doeth it not, to him it is sin.

However, we should not underestimate ignorance, because the consequence of sinning against God is spiritual death, regardless of who we are.

Romans 6:23 says:

For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

You might wonder about children who frequently sin by lying, stealing, and showing disrespect. In Romans chapter 7, Paul explained that “where there is no law, sin is dead”, and he also stated that he was “alive once without the law”, referring to his childhood before reaching the “age of accountability.” Thus, children are born spiritually alive until God makes them aware of sin. This topic will be explored further in the study guide “The Sin Question.”

Some may believe that it is impossible not to sin daily in thought, word, and deed, but this contradicts God’s Word, as Paul states:

Romans 6:1-2 says:

What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?

v.
Iniquity

The law and rule of God are holy and spiritual rather than literal.

Romans 7:12, 14 says:

Wherefore the law is holy, and the commandment holy, and just, and good. For we know that the law is spiritual: but I am carnal, sold under sin.

Iniquity differs from sin as it involves the intent or inward corruption to disobey God, essentially the premeditation or thought before the act of disobedience. The seat of iniquity is in the heart, as Solomon advises in Proverbs.

Proverbs 4:23 says:

Keep thy heart with all diligence; for out of it are the issues of life.

Thus, all disobedience against God’s rule and law is sinning, but God assesses each transgression based on intent. Iniquity is about intent.

For instance, you might do something you believe is right, but later learn it is not, leading to guilt. This would be a sin of ignorance; however, once guilt brings awareness, God expects confession and forgiveness. Failure to confess turns it into an intent of the heart, thus becoming iniquity and bringing spiritual death.

Many are taught they inherit a sinful nature from Adam, leading to continuous sin in thought, word, and deed. Yet, this contradicts Ezekiel’s words:

Ezekiel 18:20 says:

The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

A sin nature or iniquity is not passed from parent to child or from Adam to his descendants. Each person is accountable for their own sin and intent. Thankfully, through Christ, we gain the strength to resist sin and iniquity.

Isaiah 53:6 says:

All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Through Christ’s atoning sacrifice, the iniquity of all humanity was placed upon Him, making reconciliation possible for every person who believes.

4. To Bring in Everlasting Righteousness

Following the Golden Rule, it is essential to let the Bible express its message directly.

2 Corinthians 5:21 states:

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.

This verse highlights that becoming the “righteousness of God” occurs when you are born again, having been raised up and seated in Christ. Thus, the “righteousness of God” is eternal and everlasting, brought to humanity by Christ through Calvary.

1 John 2:29 says:

If ye know that he (Jesus) is righteous, ye know that every one that doeth righteousness is born of him.

God’s righteousness, reflecting His nature, becomes a part of you through the new birth. Paul, in his letter to Titus, ties salvation and righteousness together as a present reality.

Titus 2:11-12 says:

For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

Living righteously in the current world implies that everlasting righteousness was established at Calvary. Jesus introduced everlasting righteousness during the “midst” of the 70th week of Daniel’s prophetic vision.

5. To Seal Up the Vision and Prophecy

Sealing up the vision and prophecy marks the fifth point of Daniel’s vision.

Daniel 9:24 states:

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.

The expression “seal up” is the Hebrew word CHATHAM which means to “close up or make an end to”. Consider also that a seal on a document authenticates it. “Seal up” means to conclusively close or end, akin to how a seal on a document certifies its authenticity.

i.
Authenticating Jesus Christ

This sealing signifies that Scripture’s purpose is to authenticate Jesus Christ, making Him the central figure all Scripture points towards.

John 5:39 states:

Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

Jesus affirms that the Old Testament Scriptures, from Genesis to Malachi, testify of Him, validating His identity as the Christ and God.

Hebrews 10:7-8 says:

Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;

Hebrews 10:9 says:

Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

ii.
Transition from Old to New Covenant

Daniel’s seventy-week prophetic vision details the transition from the Old Covenant to the New Covenant, marking the end of the Old Covenant’s exclusivity to establish a new creation of God’s true people. This monumental shift was to be achieved through the death and resurrection of Jesus Christ.

Hebrews 10:10 articulates this shift:

By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

Daniel prophesied that Jesus would confirm the Covenant for one “Shabua” or seven years, with His crucifixion occurring in the middle of this period, thereby ending the necessity for further sacrifices and offerings.

Ephesians 2:13-14 says:

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

Paul explains that Jews and Gentiles have been unified in Christ, becoming “one” — a single, unified entity — through the sacrifice of Jesus. This unity is described with the Greek word HEIS, signifying a singular, indivisible whole, not merely a union but a complete integration into one new man.

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6. To Anoint the Most Holy

The sixth point of Daniel’s prophecy is to “anoint the most holy.” Contrary to some teachings about a future physical temple in Jerusalem awaiting Jesus’ return to be anointed, Daniel’s wording — “to anoint the most holy” — means the anointing of something or someone already inherently holy.

i.
Who is Inherently Holy?

1 Samuel 2:2 states:

There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.

There is none inherently holy other than God and, according to Isaiah, Jesus Christ Himself.

Isaiah 9:6 says:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

ii.
The Unique Holiness of Jesus

The angel Gabriel’s message to Mary underscores the unique and holy nature of Jesus.

Luke 1:35 says:

And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

It is important to note that Jesus did not require an anointing to become “holy” because He was already the most holy even before His anointing. Confirmation of Jesus being anointed can be found in the book of Acts.

Acts 4:27 says:

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

iii.
The Anointing of Jesus

Before understanding when Jesus was anointed, it is crucial to understand that God Himself anointed Jesus, as described in Acts chapter 10.

Acts 10:38 says:

How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

God’s anointing of Jesus is tied to His public ministry during the first half of Daniel’s seventieth week. It must be reiterated that Jesus did not need to be anointed to become the “most holy.” This aligns with the teachings in the book of Hebrews, which describe Christ as the “exact image of God.”

Hebrews 1:2-4 says:

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

iv.
The Biblical Meaning of Anointing

The terms “anoint” or “anointed” are derived from the Hebrew word MASHACK and the Greek word CHRIO, both carrying a similar meaning of “consecrate, ordain, or induct” in the context of a specific purpose or office.

Paul and Barnabas, for instance, were set apart or anointed by the Holy Spirit for the work of the gospel.

Acts 13:2 says:

As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

Acts 13:4 says:

So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.

In the Old Testament, the kings of Israel and Judah were physically anointed with oil, symbolising their consecration and ordination into the kingly office. This served as a foreshadowing of Christ’s anointing and His divine purpose.

v.
Jesus’ Anointing and Ministry

Luke 4:18-19 says:

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 brokenhearted, 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.

The “most holy” Jesus Christ received His anointing from God for His public ministry at the river Jordan. Symbolically, a dove descended upon Him, signifying that it was the Holy Spirit, who is God, that anointed Him. This significant event occurred at the end of Daniel’s sixty-ninth week and the beginning of the seventieth week in the autumn of 27 A.D.

7. To Confirm the Covenant

Daniel 9:26-27 states:

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. 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.

We know that Jesus the Messiah was “cut off,” meaning crucified on Wednesday, the 14th of Nisan in 31 A.D. This occurred in the middle of the seventieth week of Daniel’s prophecy.

• We understand that Jesus’ ministry lasted approximately three and a half years because He celebrated four Passovers.
• Additionally, Jesus’ ministry commenced in late summer or early autumn of 27 A.D.

i.
The Four Passovers

The first Passover that Jesus observed took place in the spring of 28 A.D.

John 2:11-13 says:

This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. And the Jews’ passover was at hand, and Jesus went up to Jerusalem,

The second Passover celebrated by Jesus was in the spring of 29 A.D.

John 5:1 says:

After this there was a feast of the Jews; and Jesus went up to Jerusalem.

We know that this was the Passover feast because in the previous chapter Jesus spoke of the fields being “white unto harvest”. The harvest feast or Pentecost was fifty days following the Passover. Jesus observed the third Passover in the spring of 30 A.D.

John 6:4 says:

And the passover, a feast of the Jews, was nigh.

The fourth and final Passover that Jesus celebrated took place in the spring on the 14th of Nisan in 31 A.D. This was the day before the actual Passover, as indicated on the chart “The Sign That Authenticates the Messiah and True Christ.”

John 13:1 says:

Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.

ii.
Understanding the Jewish Day

The Jewish day begins at sunset and ends at the following sunset, whereas our day begins at midnight and ends at the next midnight.

• The day of preparation ended at sunset on the 14th of Nisan. The next day, the 15th of Nisan, began in the evening after sunset. This is the calendar and days employed throughout the Bible.
• The first meal according to the Jewish and biblical day is “supper” or what we would call the evening meal. For Gentiles, the first meal of the day is breakfast or the morning meal.

We know, therefore, that the public ministry of Jesus was approximately three and a half years. Jesus was crucified in the middle of Daniel’s seventieth week.

Daniel 9:27 says:

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.

iii.
Misinterpretations of the Covenant

False prophets and teachers say that the “he” in the above verse is the antichrist who will be revealed at some future time during what is called the seven-year tribulation period. They teach that the final week of Daniel’s prophecy is this tribulation period, and that this future antichrist will make a covenant with Israel to bring peace and protect her from her enemies.

While it is agreed that the whole of Daniel’s seventy-week prophecy deals with the literal nation of Israel, there are several problems with this scenario:

Firstly, according to Jesus’ own words in Matthew 24, the “great tribulation” took place in 70 A.D. when the Roman army laid siege to Jerusalem and the temple was destroyed.

Secondly, the Bible nowhere speaks of a singular antichrist in the form of “the antichrist” but rather speaks of “many antichrists”. In John’s first epistle written in approximately 100 A.D., he wrote:

1 John 2:18 says:

Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

John is saying that one of the signs that we are living in the end time or last age of mankind called the Gospel Day is many antichrists. John is not predicting a future antichrist singular, but rather that the appearing of many antichrists proves we are living in the “last time.”

Thirdly, the “he” that confirms the covenant in Daniel 9:27 is a pronoun. It is the pronoun of “Messiah” in Daniel 9:26. In fact, it refers right back to verse 25 — “Messiah the Prince.” It is Messiah the Prince who confirms the covenant with many for one week.

Fourthly, it does NOT say that “he will ‘make’ the covenant” but will “confirm the covenant.”

iv.
The Covenant in Hebrews

To truly comprehend Daniel 9:27, it is crucial to adhere to the Golden Rule — allowing the Bible to interpret itself. The phrase “confirm the covenant” implies a covenant that has already been revealed, prepared, and promised, akin to a legal document awaiting ratification and signature.

Hebrews 8:10 says:

For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

This covenant is not referring to the covenant made with Israel when they came out of Egypt, known as the Law of Moses, but rather the New Covenant:

Hebrews 8:9 says:

Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

Hebrews 8:13 says:

In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

The book of Hebrews, particularly chapter 8, makes it clear that the covenant promised is the New Covenant. This promise was initially made to Israel in the Old Testament, as foretold by Ezekiel:

Ezekiel 36:26-27 says:

A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

It is essential to remember that the plan was always for the Jews first and then the Gentiles.

Romans 1:16 says:

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.

v.
Old Covenant vs. New Covenant

The Old Covenant, represented by the Law of Moses, was characterised by rules and ordinances that were a force to the flesh. The New Covenant is centred on Christ dwelling within believers, where the law is seen as liberty and love.

Colossians 1:27 says:

To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

vi.
Confirmation of the New Covenant

The confirmation of the New Covenant by Jesus began from the very first day of His ministry in the autumn of 27 A.D., as described in Matthew chapter three:

Matthew 3:13-15 says:

Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.

John the Baptist, the last of the Old Testament prophets, symbolised the Old Covenant. The Old Covenant, as a shadow, pointed to its fulfilment in Jesus Christ, who represents and is the mediator of the New Covenant — the reality. The Old Testament is revealed in the New Testament, while the New Testament is concealed in the Old Testament.

vii.
Jesus’ Ministry and the Covenant

For the initial three and a half years of Jesus’ ministry, He confirmed the Covenant by proclaiming that “the kingdom is at hand” and illustrating its character and nature through His actions.

Acts 10:38 says:

How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

Luke 4:18-19 says:

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 brokenhearted, 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.

Luke 4:21 says:

And he began to say unto them, This day is this scripture fulfilled in your ears.

“This day” refers to the autumn of 27 A.D.

viii.
Ratification of the Covenant

In the “midst of the week,” Jesus RATIFIED “the covenant” in His own blood on the 14th of Nisan 31 A.D.

Hebrews 10:9-10 says:

Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

Jesus caused the “sacrifice and the oblation to cease” because He became and is the true and eternal Passover Lamb.

Hebrews 9:26 says:

For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.

When you study the words in this verse, it becomes very clear. The word “world” is used twice in this verse, but each has a different meaning. The Greek word for world in the phrase “foundation of the world” is KOSMOS, which means the “literal or physical world.” But the Greek word for world in “the end of the world” is AION, which means “age.”

Therefore, the book of Hebrews tells you that Jesus put away sin by the sacrifice of Himself at the end of the Old Testament or Old Covenant age. We are now living in the final age called the Gospel Day and Day of Salvation. In other words, we are now living in the New Covenant age.

Messiah the Prince, in the midst of Daniel’s seventieth week, put away the literal sacrifices for sin under the Old Covenant by the sacrifice of Himself.

Hebrews 10:12 says:

But this man (Messiah the Prince), after he had offered one sacrifice for sins for ever, sat down on the right hand of God;

1 Corinthians 5:7 says:

Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

The “old leaven” represents the shadows of the Old Covenant. Today we have the reality — Jesus Christ Himself.

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WHEN DID THE SEVENTIETH WEEK END?

Daniel 9:24 says:

Seventy weeks are determined upon thy people and upon thy holy city.

From our studies, you should now understand that the whole of Daniel’s seventy weeks or 490 years is solely focused on literal Israel. The Gentiles are not included in Daniel’s prophetic vision, including the last week. The final week must end in 34 A.D. with the nation of Israel either accepting or rejecting Messiah the Prince.

The Final Rejection

The final rejection came with the message Stephen gave in Acts chapter 7, which he preached in 34 A.D. You should study all of chapters 6 and 7 to gain the full context.

Acts 7:54-60 states:

When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

They killed Stephen, and as a nation, Israel rejected Jesus Christ as “Messiah the Prince.” It is the same year that Saul is converted to become the apostle to the Gentiles.

Daniel’s seventy-week prophetic vision was fulfilled in the late summer or early autumn of 34 A.D. at the rejection of Messiah the Prince.

Key Points of Fulfilment

490 years were determined upon literal Israel. The prophecy does not include the Gentiles. The final week ends in 34 A.D. The rejection of Messiah the Prince culminates with the stoning of Stephen. Saul’s conversion marks the transition to the Gentile mission.

Understanding this timeline helps solidify the fulfilment of Daniel’s prophecy and underscores the transition from the Old Covenant with Israel to the New Covenant through Jesus Christ, extending to all nations.

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SUMMARY

Introduction

This study guide focuses on the prophecy of seventy weeks from the book of Daniel and its significance in the transition from Old Testament Israel to the New Testament Church. Key points include the prophecy’s timeline, the sign of Jonah as evidence of Jesus Christ, and an exploration of the seven purposes of the prophecy to determine their fulfilment based on Scripture.

The Foundation of the Prophecy

Daniel’s prophecy of seventy weeks (490 years) marks the end of Israel as God’s chosen nation and the beginning of the Church. The prophecy starts in 457 BC with the decree to restore Jerusalem and concludes in 34 A.D. The prophecy asserts that salvation through the New Covenant is available to all, regardless of nationality, as supported by scriptures such as 1 Peter 2:9 and Galatians 3:26-28. Jesus’ crucifixion, fulfilling the sign of Jonah, is central to this prophecy.

Three Parts of the Prophecy

• Seven Shabua (49 years): This period ends around 408 BC with the rebuilding of Jerusalem and the ministry of Malachi, marking the start of the “silent years” with no prophets.
• Sixty-two Shabua (434 years): These “silent years” end with John the Baptist introducing Jesus, the “Messiah the Prince,” in 27 A.D.
• One Shabua (7 years): This final period includes Jesus’ ministry and crucifixion, culminating in 34 A.D. without any gap.

The Seven Purposes of the Prophecy

• To Finish the Transgression: Jesus’ sacrifice addressed Old Testament transgressions, offering eternal inheritance to believers.
• To Make an End of Sins: Jesus’ mission was to save His people from sin, and His crucifixion fulfilled this, offering salvation to both Jews and Gentiles.
• To Make Reconciliation for Iniquity: Jesus’ death was the atonement for sins, reconciling humanity with God.
• To Bring in Everlasting Righteousness: Jesus’ sacrifice brought eternal righteousness to humanity.
• To Seal up the Vision and Prophecy: This signifies the fulfilment and authentication of Jesus Christ as central to all Scripture.
• To Anoint the Most Holy: Jesus, inherently holy, was anointed by God for His public ministry.
• To Confirm the Covenant: Jesus confirmed the New Covenant through His ministry and ratified it by His death in 31 A.D., fulfilling the prophecy within the seventieth week without a gap period.

The End of the Seventieth Week

Daniel’s seventy-week prophecy concludes with the stoning of Stephen and Saul’s conversion in 34 A.D., marking the end of Israel as God’s exclusive nation and the beginning of the Church’s mission to all nations. This prophetic vision highlights the transition from the Old Covenant to the New Covenant through Jesus Christ, underscoring the fulfilment of God’s plan for salvation.

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SUBMISSION TO COGMA FOR APPRAISAL

Instructions