II. DANIEL THE PROPHET--Chapters 7-12
     C. The Prophecy of  the Seventy Weeks--9:1-27
          2. The pronouncement of  the prophecy--vv. 24-27
               a. The prophecy as a whole--v. 24
                    (I) Two general approaches
                         (A) Non-Christological
                              (1) Liberal-critical view
                                   (a) "Liberal critics, assuming that Daniel is a forgery written in the second century B. C., find in this
                                        chapter that the pseudo-Daniel confuses the seventy years of  Israel's captivity with the seventy
                                        sevens of  Gabriel's vision.  As Montgomery summarizes the matter in the introduction to chapter
                                        9, 'Dan., having learned from the Sacred Books of  Jer.'s prophecy of  the doom of  seventy
                                        years' desolation for the Holy City, a term that was now naturally drawing to an end ([Daniel]1,
                                        2), sets himself to pray for the forgiveness of  his people's sin and the promised deliverance
                                        (1-19).  The angel Gabriel appears to him (20-21), and interprets the years as year-weeks, with
                                        detail of  the distant future and of  the crowning epoch of  divine purpose (22-27).'  In a word,
                                        Montgomery is saying that this is not prophecy at all but is presented by the pseudo-Daniel as if
                                        it were.  Whatever fulfillment there is, is a fulfillment in history already accomplished at the time
                                        this Scripture was written." (Montgomery, 358-9; quoted in Walvoord, 216-7)
                                   (b) Most liberals, like Montgomery, refer this passage to Antiochus Epiphanes' time.
                                   (c) "Montgomery, for all of  his scholarship and knowledge of  the history of  interpretation, ends up
                                        with no reasonable interpretation at all." (op. cit., 217)
                                   (d) Cf. 1 Corinthians 2:14
                              (2) Conservative amillennial view
                                   (a) "Some conservative scholars have done no better, however , as illustrated in the commentary of
                                        Edward Young.  Although treating the Scripture with reverence, he finds no satisfactory
                                        conclusion for the seventy sevens of  the prophecy and leaves it more or less like Montgomery
                                        without a satisfactory explanation." (Ibid.)
                                   (b) "The conservative interpretation of  Daniel 9:24-27 usually regards the time units as years.  The
                                        decision is, however, by no means unanimous.  Some amillennarians, like Young, who have
                                        trouble with fitting this into their system of  eschatology consider this an indefinite period of  time.
                                        Actually, the passage does not say 'years'; and because it is indefinite, they consider the question
                                        somewhat open.  Further, as Young points out, the word sevens is in the masculine plural
                                        instead of  the usual feminine plural.  No clear explanation is given except that Young feels 'it
                                        was for the deliberate purpose of  calling. attention to the fact that the word sevens is employed
                                        in an unusual sense." (Young, 195; italics are his; quoted in Walvoord, 217.)
                                   (c) Leupold, an amillennialist--"Since the week of  creation, 'seven' has always been the mark of
                                        divine work in the symbolism of  numbers.  'Seventy' contains even multiplied by ten, which,
                                        being a round number, signifies perfection, completion.  Therefore, 'seventy heptads'--
                                        7x7x10--is the period in which the divine work of  greatest moment is brought to perfection.
                                        There is nothing fantastic or unusual about this to the interpreter who has seen how frequently the
                                        symbolism of  numbers plays a significant part in the Scriptures." (Leupold, 409; Quoted in
                                        Walvoord, 218)
                              (3) Orthodox Jewish view--"To be added to th non-Christological interpretation of  Young is that of
                                   orthodox Jewry which concludes that the period ends with the destruction of  Jerusalem in A. D.
                                   70.  This, of  course, also does not give an adequate explanation of  the text." (Walvoord, 218)
                         (B) Christological
                              (1) General consideration--"In view of  the great variety of  opinions which find no Christological
                                   fulfillment at all in this passage, the interpreter necessarily must approach the Christological
                                   interpretation with some caution.  Here again, however, diversity of  opinion is found even though
                                   there is general agreement that the prophecy somehow relates to the Messiah of  Israel.
                                   Christological interpretations divide again into two major categories." (op. cit., 219)
                              (2) All generally take the 69 weeks literally.
                              (3) The seventieth week
                                   (a) Diverse interpretation
                                   (b) "Amillennarians generally regard the seventieth seven as following immediately after the
                                        sixty-ninth seven and. therefore, is already fulfilled in history." (Ibid.)
                                   (c) Premillennialists generally take it as distinct and separate from the 69 weeks.
                                   (d) "Although many minor variations can be found, the principal question in the Christological
                                        interpretation of  this text concerns the nature of  fulfillment of  the last seven years." (Ibid.)
                              (4) "Most of  the church fathers and the older orthodox interpreters find prophesied here the
                                   appearance of  Christ in the flesh, His death and the destruction of  Jerusalem by the Romans."
                                   (Keil, 336)
                              (5) "Some of  the church fathers and several modern theologians have interpreted the prophecy
                                   eschatologically, as an announcement of  the development of  the kingdom of  God from the end of
                                   the Exile on to the perfecting of  the kingdom by the second coming of  Christ at the end of  the
                                   days." (Ibid.)
                              (6) The difference depends on the degree to which the 70th week is week is interpreted literally.
                    (II) Crucial to Theology
                         (A) The areas
                              (1) Biblical interpretation--How does one interpret the Scripture?
                              (2) Apologetics--the defense of  the faith
                              (3) Eschatology--the doctrine of  last things
                              (4) Christology--the doctrine of  the person and work of  Jesus Christ
                         (B) The importance
                              (1) A witness to the truth of  Scripture--"That part of  the prophecy relation to the first sixty-nine
                                   weeks has already been accurately fulfilled (as I expect to show), and in this remarkable fulfillment
                                   we have all unanswerable argument for the divine inspiration of  the Bible.  It is, in fact, nothing less
                                   than a mathematical demonstration.  For only an omniscient God could have foretold over five
                                   hundred years in advance the very day on which the Messiah would ride into Jerusalem and present
                                   Himself as the 'Prince' of  Israel.  Yet this is precisely what has been done in the prophecy of  the
                                   Seventy Weeks." (McClain, Alva J., Daniel's Prophecy of  the 70 Weeks.  Grand Rapids, MI:
                                   Zondervan Publishing House, 1969; 9)
                              (2) The unbreakable lock which shatters all naturalistic prophetic theories
                                   (a) "These theories deny the possibility of  any 'predictive element' in prophecy.  And since the
                                        Book of  Daniel did forecast many well attested historic events, the critics have sought to save
                                        their theories by denying to Daniel the authorship of  the book and moving its date down to a
                                        point subsequent to the events described, thus making the unknown author a mere historian who
                                        pretended to be a prophet." (op. cit., 9-10)
                                   (b) Thus, they hoped to rid themselves of  predictive prophecy.
                                   (c) "No critic has ever dared to suggest a date for the Book of  Daniel as late as the birth of  Our
                                        Lord.  Yet Daniel's prophecy of  the Seventy Weeks predicts to the very day Christ's
                                        appearance as the 'Prince' of  Israel.  Therefore, when the critics have done their worst, no
                                        matter where they place the date of  the book, the greatest time prophecy of  the Bible is left
                                        untouched.  And on this prophecy, the whole case of  the critics goes to pieces." (op. cit., 10)
                              (3) The necessary time key for all New Testament prophecy
                                   (a) This writer has repeatedly said an understanding of  Daniel is necessary to understand the Book
                                        of  Revelation.
                                   (b) "The greater part of  the Book of  Revelation is simply an expansion of  Daniel's prophecy within
                                        the chronological framework as outlined by the same Seventieth Week., which is divided into
                                        two equal periods, each extending l260 days, or 42 months, or 3 1/2 years (Rev. 11:2-3; 12:6,
                                        14; 13:5)." (op. cit., 10-11)
                                   (c) The same can be said of  Matthew 24 and Mark 13.
                    (III) Points to keep in mind
                         (A) Entire prophecy has to do with Israel--v. 24.
                         (B) Two princes are in view.
                              (1) Messiah the Prince--v. 25
                              (2) The prince that shall come--v. 26
                         (C) The entire time is specific.
                              (1) 70 weeks--v. 24
                              (2) Subdivided
                                   (a) Seven weeks--v. 25
                                   (b) 62 weeks--v. 25
                                   (c) One week--v. 27
                         (D) The beginning of  the 70 weeks is fixed--v. 25.
                         (E) The end of  the seven and 62 weeks (or 69 weeks) is fixed.
                              (1) The appearance of  the Messiah
                              (2) Verse 25
                         (F) After the 69 weeks
                              (1) Messiah cut off--v. 26
                              (2) Jerusalem again is destroyed by "the prince to come."-- v. 26
                         (G) After these events comes the 70th week.--v. 27
                              (1) NOTE:  It does not say immediately after.
                              (2) Beginning of  the 70th week is marked by a firm covenant made with Israel.
                         (H) In the middle of  the 70th week that covenant is broken.--v. 27
                              (1) Not by the Jews
                              (2) By the one who made the covenant with Israel
                              (3) He will cause the Jewish sacrifices to cease.
                         (I) The completion of  the 70 weeks will bring in a time of  great blessing for Israel.
                    (IV) The verse itself
                         (A) "70 weeks are determined."
                              (1) The meaning of  weeks
                                   (a) The literal meaning
                                        ((I)) Sevens
                                        ((II)) It could be seven days, seven weeks, seven months or seven years.
                                   (b) Why it is years.
                                        ((I)) The immediate context shows that Daniel had been thinking about Jeremiah's prophecy of
                                             the 70 years of  desolation (Daniel 9:2).
                                        ((II)) "Daniel also knew that the very length of  the Babylonian captivity had been based on
                                             Jewish violation of  the divine law of  the Sabbatic year.  Since according to II Chron. 36:21
                                             the Jews had been removed from off  the land in order that it might rest for seventy years,
                                             it should be evident that the Sabbatic year had been violated for 490 years, or exactly
                                             seventy 'sevens' of  years.  How appropriated, therefore, that now at the end of  the
                                             judgment for these violations the angel should be sent to reveal the start of  a new era of
                                             God's dealing with the Jew which would extend for the same number of  years covered by
                                             his violations of  the Sabbatic year, namely, a cycle of  490 years, or 'Seventy Sevens' of
                                             years (Dan. 9:24)." (McClain , 19-20; italics are his.)
                                        ((III)) Daniel 10:2, 3 uses sevens, but the Hebrew there literally means three sevens of  days.
                                        ((IV)) Further confirmation is seen in Genesis 29:35-8 where Laban told Jacob to fulfill his week
                                             for Rachel, and he served seven years.
                              (2) The length of  the year
                                   (a) No calendar is precise.
                                   (b) Our own calendar of  365 days requires adjustment every four years.
                                   (c) The evidence for a 360 day prophetic calendar
                                        ((I)) Historical --"According to the Genesis record, the Flood began on the seventeenth day of
                                             the second month (7:11), and came to an end on the seventeenth day of  the seventh month
                                             (8 :4).  Now. this is a period of  exactly five months, and fortunately the length of  the same
                                             period is given in terms of  days--'an hundred and fifty days' (7:24; 8:3).  Thus, the earliest
                                             known month used in Biblical history was evidently thirty days in length, and twelve such
                                             months would give us a 360-day year."(McClain, 21-22)
                                        ((II)) Prophetical
                                             ((A)) "Dan. 9:27 mention a period of  Jewish persecution at the hands of  the Coming Prince
                                                  who will make a covenant with that people.  Since this persecution begins in the 'midst' of
                                                  the Seventieth week and continues to the 'end' of  the Week, the period is obviously three
                                                  and one-half years." (op. cit., 22)
                                             ((B)) Daniel 7:24, 25 speaks of  time, times, and half a time, which was seen to be 3 1/2
                                                  years.  That time was the time of  the Roman prince.
                                             ((C)) "Rev. 13:4-7 speaks of  the same great political Ruler and his persecution of  the
                                                  Jewish 'saints' lasting 'forty and two months.'" (Ibid.)
                                             ((D)) "Rev. 12:13-14 refers to the same persecution, stating the duration in the exact terms of
                                                  Dan. 7:25 as 'a time and times and half a time'; and this period is further defined in Rev.
                                                  12:6 as 'a thousand two hundred and three score days.'" (Ibid.)
                                             ((E)) Thus, you have 3 1/2 years = 42 months = 1,260 days.
                                             ((F)) Therefore, one prophetic year = 360 days.
                              (3) "Are determined"--"This involves the assumption of  a comprehensive plan of  God in which future
                                   events are rendered certain and conceived of  as a part of  an overall plan which is being executed
                                   by God." (Walvoord, 220)
                         (B) "Thy people"and "thy city"
                              (1) To whom is the angel speaking?--Daniel, of  course.
                              (2) Clearly, then, this refers to Israel, Daniel's people.
                              (3) "Unlike the prophecies of  Daniel 2 , 7, and 8, which primarily related to the Gentiles, this chapter is
                                   specifically God's program for the people of  Israel, as Daniel would obviously interpret it." (Ibid.
                              (4) "To make this equivalent to the church composed of  both Jews and Gentiles is to read into the
                                   passage something foreign to the whole thinking of  Daniel.  The church as such has no relation to
                                   the city nor to the promises given specifically to Israel relating to their restoration and repossession
                                   of  the land." (Ibid.)
                         (C) Six important purposes of  God
                              (1) "To finish the transgressions"
                                   (a) "To restrain or arrest the national transgression of  Daniel's own people; that wholesale turning
                                        from God which is the central theme of  the prophet's confessional prayer (vv. 5-15).  It is
                                        significant that the definite article appears here in the text: 'the transgression,; indicating God's
                                        own judicial opinion of  the nation's apostasy." (Newell.139; italics are his.)
                                   (b) "The more obvious meaning is that Israel's course of  apostasy and sin and wandering over the
                                        face of  the earth will be brought to completion within the seventy sevens.  The restoration of
                                        Israel which Daniel sought in his prayer will ultimately have its fulfillment in this concept."
                                        (Walvoord, 221)
                              (2) "To make an end of  sins"
                                   (a) "Literally, to restrain, or 'seal up' the deliberate wickedness of  His people Israel, in order that,
                                        as Ezekiel puts it (37:23), 'Neither shall they defile themselves any more with their idols, nor with
                                        their detestable things, nor with any of  their transgressions.'" (Newell, 139)
                                   (b) "The second aspect of  the program, 'to make an end of  sins,' may be taken either in the sense
                                        of  taking away sins or bringing sin to final judgment." (Walvoord, 221)
                                   (c) Keil (342) renders this as to seal up sins--a possible alternate reading; he states:  "The figure of
                                        the sealing stands here in connection with the shutting up in prison.  Cf. ch.vi. 18, the king for
                                        greater security sealed the den into which Daniel was cast.  Thus also God seals the hand of
                                        man that it cannot move, Job xxxvii. 7, and the stars that they cannot give light, Job iv. 7. . . . :
                                        the sins are here described as sealed, because they are all together removed out of  the sight of
                                        God, 'altogether set aside.'"
                              (3) "To make reconciliation for iniquity"
                                   (a) "The third statement is 'to make reconciliation for iniquity,' . . . to pardon, to blot out by
                                        means of  a sin-offering, i. e., to forgive." (Keil, 342; italics are his.)
                                   (b) "The third aspect of  the program, 'to make reconciliation for iniquity.' seems to be a rather clear
                                        picture of  the cross of  Christ in which Christ reconciled Israel as well as the world to Himself
                                        (2 Cor. 5:19)." (Walvoord, 221)
                                   (c) "While the basic provision for reconciliation was made at the cross', the actual application of  it
                                        is again associated with the second advent of  Christ as far Israel is concerned, and an
                                        eschatological explanation is possible for this phase as well as an historic fulfillment." (op. cit.,
                                        222)
                                   (d) Interestingly, the three main words for wrong are given here.
                                        ((I)) Transgressions--"The idea of  transgression, or crossing over the boundary of  right and
                                             entering the forbidden land of wrong, is marked by the use of the word 'aver, to cross over."
                                             (Girdlestone, Robert Baker, Synonyms of the Old Testament, Their Bearing on Christian
                                             Doctrine.  Grand Rapids, MI:  Wm. B. Eerdmans Publishing Company, 1948, 79; italics are
                                             his.)
                                        ((II)) Sins--"The word translated sin throughout the O. T., with rare exceptions, is derived from
                                             the word Catha, which originally signified to miss the mark, . . ., notifying fact that all
                                             wrong-doing is a failing or a coming short of  that aim which God intended all His children to
                                             reach." (op. cit., 76-7; italics are his.)
                                        ((III)) Iniquity--"The word 'aval is thought to designate the want of  integrity and rectitude which
                                             is the accompaniment, if  not the essential of  wrong-doing.  This word in some of  its forms
                                             reminds one of  the word evil (. . .), and of  the contracted word ill." (op. cit., 79; italics are
                                             his.)
                           (4) "To bring in everlasting righteousness"
                                (a) "There is a sense in which this also is accomplished by Christ in His first coming in that He
                                     provided a righteous ground for God's justification of  the sinner." (Walvoord, 222)
                                (b) "According to Jeremiah 31:31-34, Jehovah will make a new covenant with both Israel and Judah
                                     (which will then become one nation again, instead of  the two into which they divided in the days of
                                     Solomon's son, Rehoboam; see Ezek. 37:15-22).  The consequence of  this covenant will be the
                                     purpose which is stated here in Daniel 9:24." (Newell, 140)
                                (c) After the entire setting aside of  sin must come a righteousness which shall never cease.  That
                                     righteousness [They use the actual Hebrew word.] does not mean 'happiness of  the olden time'
                                     (. . .), nor 'innocent of  the former better times' (. . .), but 'righteousness,' requires at present no
                                     further proof.  Righteousness comes from heaven as the gift of  God (Ps. lxxxv.11-14; Isa. li. 5-8),
                                     rises as a sun upon them that fear God (Mal. iii. 20), and is here called everlasting, corresponding
                                     to the eternity of  the Messianic kingdom (. . .).  'Righteousness' comprehends the internal and
                                     external righteousness of  the new heavens and the new earth, 2 Pet. iii.13." (Keil, 343; italics are
                                     his.)
                                (d) "The many Messianic passages, however, which view righteousness as being applied to the earth
                                     at the time of  the second coming of  Christ may be the ultimate explanation.  Jeremiah, for
                                     instance, stated, 'Behold the days come, saith the Lord, that I will raise unto David a righteous
                                     branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.  In
                                     his days, Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall
                                     be called, THE LORD OUR RIGHTEOUSNESS' (Jer. 23:5-6).  The righteous character of  the
                                     Messianic kingdom is pictured in Isaiah 11:2-5." (Walvoord, 222; caps are his.)
                           (5) "To seal up the vision and prophecy"
                                (a) "The fifth aspect of  the program, 'to seal up the vision and prophecy,' is probably best understood
                                     to mean the termination of  unusual direct revelation by means of  vision and oral prophecy.  The
                                     expression to seal up indicates that no more is to be added and that what has been predicted will
                                     receive divine confirmation and recognition in the form of  actual fulfillment.  Once a letter is
                                     sealed, its contents are irreversible (cf. 6:8).  Young applies this only to Old Testament prophet,
                                     but it is preferable to include in it the cessation of  the New Testament prophetic gift seen both in
                                     oral prophecy and in the writing of  the Scriptures:" (Ibid.; italics are his.)
                                (b) Keil seems to concur but appears to extend it to the end time.
                                (c) "Literally, to vindicate the truth of  the vision and establish beyond question the authenticity of  the
                                     prophet.  In addition, there is undoubtedly here also the idea of  concluding forever any further
                                     need for either prophet or prophetic vision.  Prophets were sent only as a consequence of
                                     departure from God, and the resulting failure of  the divinely appointed priesthood to carry on its
                                     proper function." (Newell, 140)
                           (6) "To anoint the most Holy"
                                (a) To what this refers
                                     ((I)) Some say to the dedication of  Zerubbabel's temple.
                                     ((II)) Others say to the consecration of  the Macabean altar which was later spoiled by Antiochus
                                          Epiphanes.
                                     ((III)) "But none of  these interpretations can be justified.  It is opposed by the actual fact, that
                                          neither in the consecration of  Zerubbabel's temple, nor at the reconstruction of  the altar of
                                          burnt-offering desecrated by Antiochus, is mention made of  any anointing.  According to the
                                          definite, uniform tradition of  the Jews, the holy anointing oil did not exist during the time of  the
                                          second temple.  Only the Mosaic sanctuary of  the tabernacle, with its altars and vessels, were
                                          consecrated by anointing." (Keil, 345; italics are his.)
                                (b) It can't refer to the temple of  Herod--"This temple of  Herod never knew the majestic presence
                                     of  the glory of  God; the incarnate Son entered its outer porches and courts, indeed, in the days of
                                     His flesh, but probably never entered the house itself, which was ultimately destroyed by the
                                     Romans under Titus, in fulfillment of  our Lord's prediction (Matt.24:21)." (Newell, 141)
                                (c) Some refer it to the Millennial temple
                                     ((I)) "A. C. Gaebelein, expressing a premillennial view, believes the phrase 'has nothing whatever
                                          to do with Him [Christ], but it is the anointing of  the Holy of  Holies in another temple, which
                                          will stand in the midst of  Jerusalem, that is, the millennial temple." (Walvoord, 223; brackets
                                          are his.)
                                     ((II)) "The other temple of  God to be built upon earth which is yet future is that magnificent edifice
                                          described in minute detail in Ezekiel 40:42, in which, during our Lord's millennial reign, the
                                          visible appearance of  the glory of  God will return and remain." (Newell, 141-2)
                                (d) Some refer it to the holy of  holies of  the New Jerusalem.
                                     ((I)) Keil
                                     ((II)) Leupold
                                     ((III)) Walvoord (under whose ministry this writer sat) surprises this person.
                                          ((A)) "There is really no ground for dogmatism here as there is a possibility that any of  these
                                               views might be correct.  The interpretation of  Keil and Leupold that it refers to the holy of
                                               holies in the New Jerusalem has much to commend itself." (Walvoord, 223)
                                          ((B)) He does qualify it with a tendency toward the millennial temple.
                                     ((IV)) It should be noted, however, that the New Jerusalem has no Holy of  Holies for it has no
                                          temple--Cf. Revelation 21:22.
                                (e) This writer has always understood it to refer to the end time and the millennium.
                                     ((I)) This view is most in accord with literal interpretation.
                                     ((II)) Any other view departs from the literal interpretation.
              b. The sixty-nine weeks as to fulfillment--v. 25
                   (I) The beginning of  the 69 weeks
                        (A) The opening words
                             (1) "At the outset of  the revelation of  the details of  the seventy sevens, Daniel is exhorted to know and
                                  understand the main facts of  the prophecy (cf. Dan. 9:22).
                                  Calvin understands it as a statement of  fact, 'Thou shalt know and understand,' instead of  an
                                  exhortation.  It is questionable, however, whether Daniel actually understood it.  Some of  the later
                                  aspects of  the prophecy of  Daniel are clearly not understood by Daniel (Dan 12:8), although the
                                  general assurance of  God's divine purpose must have comforted Daniel.  It is preferable to consider
                                  it an exhortation.  The history of  the interpretation of  these verses is confirmation of  the fact that
                                  this prophecy is difficult and requires spiritual discernment." (op. cit., 223-4)
                             (2) Four times this exhortation is given
                                  (a) Verse 22--"I am come . . . understand"
                                  (b) Verse 22--"I am come to shew . . . greatly beloved"
                                  (c) Verse 23--"Therefore . . . vision"
                                  (d) Verse 25--"Know therefore and understand"
                        (B) "From the going forth . . . to build Jerusalem"
                             (1) The words The commandment
                                  (a) The word is dabar.
                                  (b) It is the same word as in verse 23.
                                  (c) The word refers to a command from God.
                                  (d) Therefore, Young says--"This phrase has reference to the issuance of  the word, not from a
                                       Persian ruler but from God" (Young, 201; quoted in Walvoord, 224)
                                  (e) Young further states--"It seems difficult, therefore, to assume that here two vv. later, another
                                       subject should be introduced without some mention of  the fact." (Ibid.)
                                  (f) Walvoord ably refutes this--"Of  course, it is rather obvious that another subject has been
                                       introduced in verse 24 and the two commandments are quite different--that of  verse 23 having
                                       to do with Gabriel being sent to Daniel and verse 25 having to do with the rebuilding of
                                       Jerusalem." (Ibid.)
                             (2) The importance of  this phrase
                                  (a) Walvoord--"The Key to the interpretation of  the entire passage is found in the phrase 'from the
                                       going forth of  commandment to restore and to build Jerusalem.'  The question of  the terminus a
                                       quo, the date on which the seventy sevens begin, is obviously most important both in interpreting
                                       the prophecy and in finding suitable fulfillment. -The date is identified as being the one which a
                                       commandment to restore and to build Jerusalem is issued." (Ibid.; Italics are his.)
                                  (b) McClain----"If  now we can locate this 'commandment,' or decree, and fix its date accurately,
                                       we shall have the terminus from which the prophecy takes it start." (McClain, 17)
                                  (c) Newell--"Obviously, the establishment of  the date of this event is of  primary importance in
                                       understanding and interpreting the entire prophecy." (Newell, 144)
                                  (d) Keil--"Accordingly, 'the going forth of  the commandment to restore,' etc., must be a factum
                                       coming into visibility, the time of  which could without difficulty be known--a word from God
                                       regarding the restoration of  Jerusalem which went forth by means of  a man  at a definite time,
                                       and received an observable historical execution." (Keil, 352; italics are his.)
                             (3) Four commands involve Jerusalem.
                                  (a) The decree of  Cyrus to rebuild the Temple
                                       ((I)) 2 Chronicles 36:22, 23
                                       ((II)) Ezra 1:1-4
                                       ((III)) Ezra 6:1-5
                                  (b) The decree of  Darius confirming Cyrus' decree--Ezra 6:6-12
                                  (c) The decree of  Artaxerxes--Ezra 7:11-26
                                  (d) The decree of Artaxerxes authorizing Nehemiah to rebuild Jerusalem--Nehemiah 2:1-8
                             (4) Which decree is the beginning of  the 69 weeks?
                                  (a)The decree of  Cyrus
                                       ((I)) "All agree that there was a decree to rebuild the temple, given by Cyrus approximately 538
                                            B. C.  The question is whether this decree also authorized the rebuilding of  the city."
                                            (Walvoord, 225)
                                       ((II)) Keil takes this position--"We can think of  nothing more appropriate than the edict of
                                            Cyrus (Ezra i.) which permitted the Jews to return, from which the termination of  the Exile is
                                            constantly dated, and from the time of  which this return, together with the building up of
                                            Jerusalem, began, and was carried forward, though slowly." (Keil, 352)
                                       ((III)) "This is limited specifically to the restoration of  the temple, whereas the prophecy plainly
                                            calls for a 'commandment to restore and to build Jerusalem,' the city." (Newell, 144; italics
                                            are his.)
                                       ((IV)) "Implication has been drawn from Ezra 4:12-21 that the city walls were rebuilt at that time
                                            and the reference to 'a wall in Judah' in Ezra 9:9 signifies completion. . . . .  A careful
                                            examination of  these passages will not prove with any clarity that the wall was ever
                                            completed or even begun.  The accusations of  Israel's enemies were largely false, as the
                                            evidence indicates explicitly only that they were building a temple." (Walvoord, 225)
                                       ((V)) Isaiah 44:28 & 45:13
                                            ((A)) Used to support this position
                                            ((B)) Isaiah 44:28 only states a promise, not a decree.
                                            ((C)) Isaiah 45:13 does not specify Cyrus, although he is mentioned in the context.
                                       ((VI)) "The first forty-nine year period does not fit Young's explanation as the period between
                                            the decree of  Cyrus (538 B. C.) and the decree of  Darius (520 B. C.), obviously was not
                                            forty-nine years [18 years only]." (Walvoord, 227)
                                       ((VII)) "Although Young argues his case well, the ultimate decision to some extent has to be
                                            determined by the fulfillment of  the prophecy as a whole.  Young's explanation beginning it
                                            with the decree of  Cyrus in 538 B. C. does not permit any reasonably literal interpretation of
                                            this prophecy.  The 483 years which would then begin in 538 B. C., anticipated in the
                                            sixty-nine times seven years, would end in the middle of  the first century B. C. when there
                                            was no significant event whatever to mark its close.  In order to make his explanation
                                            plausible, Young has to assume that the years are not literal, the interpretation is not exact,
                                            and as a matter of  fact, the first sixty-nine times seven years would be an indefinite period of
                                            time, actually much longer than the period specified." (Ibid.)
                                  (b) The decree of  Darius--"The second decree, . . ., made by Darius, was really only a confirmation
                                       of  Cyrus' original proclamation, and like it, has exclusively to do with the temple restoration."
                                       (Newell, 144)
                                  (c) The decree of  Artaxerxes as recorded in Ezra 7:11-26
                                       ((I)) Made in 457 B. C.
                                       ((II)) It is concerned with the temple, not the city.
                                  (d) The decree of  Artaxerxes issued to Nehemiah
                                       ((I)) The same Artaxerxes as issued the decree recorded in Ezra 7:11-26
                                       ((II)) Reigned over Persia 465-425 B. C.
                                       ((III)) "There is only one decree in Old Testament history which, apart from all expedients of
                                            interpretation, can by any possibility be identified as the 'commandment' referred to in Daniel's
                                            prophecy.  That decree is found in the Book of  Nehemiah." (McClain, 23-24)
                                       ((IV)) Decree issued in 445 B. C.--"The date of  445 B. C. is based on the reference in
                                            Nehemiah 2:lff. stating that the decree went forth in the twentieth year of  Artaxerxes
                                            Longimanus.  As his reign began in 465 B. C., twenty years later would be 445 B.C.  Most
                                            scholars, whether conservative or liberal, accordingly, accept the 445 B. C. date for
                                            Nehemiah's decree." (Walvoord, 226-7)
                                       ((V)) The exact date
                                            ((A)) Cf. Nehemiah 2:1
                                            ((B)) "The month was Nisan, and since no day is given, according to Jewish custom, the date
                                                 would be understood as the first.  Hence in our calendar the date would be March 14,
                                                 445 B. C.  Here we have the beginning of  the Seventy Weeks." (McClain, 24; italics are
                                                 his.)
                    (II) The end of  the 69 weeks
                         (A) "Unto the Messiah . . . and two weeks."
                              (1) Unto the Messiah the Prince
                                   (a) How could this be anything else than a reference to Jesus Christ?  Obviously, it can not!
                                   (b) His birth?
                                        ((I)) Those who say the beginning is the decree of  Cyrus generally aim for that.
                                        ((II)) They do so without any real attempt to follow the passage literally.
                                   (c) The beginning of  His ministry
                                        ((I)) No one has seriously suggested this possibility.
                                        ((II)) The problem is two-fold.
                                             ((A)) No other major prophecy is so related.
                                             ((B)) The beginning of  His ministry was not really public.
                                   (d) The end of  His ministry.
                                        ((I)) This is the only viable solution.
                                        ((II)) More specifically His entrance into Jerusalem on Palm Sunday
                              (2) The seven weeks
                                   (a) Equals 49 years
                                   (b) "The first of  these subdivisions covered the restoration process described in the Book of
                                        Nehemiah as emphasized in the last words of  Daniel 9:25:  "it shall be built again, with street and
                                        moat, even in troublous times' (R. V.) [KJV reads "wall" which Jerusalem always had; a moat
                                        was not normally built around Jerusalem; therefore, the KJV is fully accurate].  As abundantly
                                        confirmed in Nehemiah 4:1-3, 7-9, 12-16, and other verses [Nehemiah passage confirms the
                                        KJV reading, not the R. V.]." (Newell, 145)
                                   (c) Nehemiah 4
                                        ((I)) Verses 1-3
                                        ((II)) Verses 7-9
                                        ((III)) Verses 12-16
                                   (d) "The best explanation seems to be that beginning with Nehemiah's decree and the building of
                                        the wall, it took a whole generation to clear out all the debris in Jerusalem and restore it as a
                                        thriving city.  This might well be the fulfillment of  the forty -nine years.  The specific reference to
                                        streets again addresses our attention to Nehemiah's situation where the streets were covered
                                        with debris and needed to be rebuilt.  That this was accomplished in troublesome times is fully
                                        documented by the book of  Nehemiah itself." (Walvoord, 227)
                              (3) The sixty-two weeks
                                   (a) Equals 434 years
                                   (b) "We should remember that the total length of  time which was to elapse 'unto Messiah the
                                        Prince' was to be sixty-nine sevens, or 483 years." (Newell, 145-6)
                                   (c) The calculation must be carefully considered.
                                        ((I)) "Now Daniel 9:26 proceeds to declare that 'after' the expiration of  this period, Messiah,
                                             the Anointed One, was to be 'cut off, but not for himself."' (Newell, 146; italics are his.)
                                        ((II)) The actual calculation--"In order to prove that the 173,889 days equal exactly the period
                                             from March 14, 445 B. C., to April 6, 32 A. D. it is necessary to compute this period in
                                             terms of  our own calendar year, as follows:  445 B.C. to 32 A.D. is 476 years 445 B.C. to
                                             32 A.D. is 476 years (B. C. 1 to A. D. 1 is one year) 476 x 365 days = 173,740 days.
                                             Add for leap-years 116 days (3 less in four centuries"--footnote:  To divide 476 by 4 would
                                             give 119 leap-years.  But since century-years are not leap years unless divisible by 400, and
                                             since 476 years involve four centuries, it follows that only one of  the four century-years
                                             would be a true leap-year.  Therefore, it is necessary to subtract 3 from the 119 leap-years
                                             to get the exact number of  extra leap-year days in 476 years."
                                             "March 14 to April 6 [is] 24 days (inc. ) Total [is] 173,880 days."
                                             April 6, 32, A. D., therefore, is fixed definitely as the end of  the era of  the first 69 Weeks
                                             and according to Daniel's prophecy, it should mark the very day of  Messiah's manifestation
                                             as the Prince of  Israel." (McClain, 25-26; he was quoting Anderson, The Coming Prince,
                                             pages 95-105; italics was Anderson's.)
                                   (d) What is this date?
                                        ((I)) Luke 3:1 gives us the beginning of  our Lord's ministry--15th year of  Tiberius Caesar.
                                             ((A)) Tiberius became Emperor on August 19, 14 A. D.
                                             ((B)) l5th year would be from 8/19/28-8/19/29 A. D.
                                             ((C)) Jesus began His ministry when about 30 years old. (Luke 3:23)
                                        ((II)) Our Lord's ministry is generally considered to have lasted 3-3 1/2 years.
                                            ((A)) We don't have the exact date He began His ministry.
                                            ((B)) Apparently He went through three passovers during His ministry.
                                            ((C)) He was crucified on the fourth passover.
                                            ((D)) This passover was on 14 Nisan, 32 A. D. (note: the passover always was on the
                                                 fourteenth Nisan--since Nisan was the first month and Passover was on the fourteenth day
                                                 (see Exodus 12:1ff.) which was April 10, 32 A. D.
                                       ((III)) Day of  the Triumphal Entry
                                            ((A)) He came to Bethany six days before the passover--John 12:1.
                                            ((B)) That was 8 Nisan, or 4/4/32 A. D.
                                            ((C)) The next day was the weekly sabbath, the 9th Nisan.
                                            ((D)) The Triumphal Entry occurred on the 10th Nisan or April 6, 32 A. D.
                                            ((E)) Cf .Luke 19:28-44
                             (4) Some question this analysis--"The principal difficulty is Anderson's conclusion that the death
                                  occurred A.D. 32.  Generally speaking, while there has been uncertainty as to the precise year of
                                  the death of  Christ based upon present evidence, most New Testament chronologers move it one
                                  or two years earlier, and plausible attempts have been made to adjust Anderson's chronology to
                                  A. D. 30.  There has been a tendency, however, in recent New Testament chronology to
                                  consider the possibility of  a later date for the death of  Christ, and no one today is able
                                  dogmatically to declare that Sir Robert Anderson's computations are impossible." (Walvoord,
                                  228)
                        (B) "The streets shall . . . in troublous times."
                             (1) "The word translated 'wall' (. . .) is not the normal word for wall (. . .).  The root haras means 'to
                                  cut, sharpen, decide.'  The nominal form harus, found only here, is rendered by ancient interpreters
                                  as 'walls.'  Most modern lexicographers render it 'ditch', or 'moat.'  Zockler comments, 'It was not to
                                  be a wretched, confused, and scattered, as well as defenceless mass of  houses, but was to be
                                  arranged in streets, and to be surrounded with a fortified (wall and) ditch."' (Zockler, Otto, "The
                                  Book of Daniel."  In Commentary on the Holy Scriptures, ed. John Peter Lange, vol 13. 1876 ed.                                   Grand Rapids:  Zondervan, 1960, 199; quoted in Walvoord, 227; italics are his.)
                             (2) Cf. Nehemiah 4:1-3, 7-9, 12-16