40 Minutes In The Old Testament - Daniel 9:20-27 (Episode 521)

Episode Date: September 2, 2026

Daniel and Chad finish Daniel chapter 9, focusing on Gabriel's answer to Daniel's confession and plea for mercy. The discussion centers on the 70 weeks prophecy, but the main point stays clear throughout: God's answer to sin, guilt, and exile comes through the Messiah who is cut off and who brings in everlasting righteousness. Have a listen. More from 1517: ·       Support the work at 1517 ·       1517 on Youtube ·       1517 Podcast Network on Apple Podcasts ·       1517 Events Schedule ·       1517 Academy - Free Theological Education New Books from 1517 Publishing: ·       The Turk at the Door by Adam Francisco ·       Luther and the Lion: A Narnian Catechism by Samuel Schuldheisz ·       By Water and the Word by Brian Thomas ·       Being Family by Dr. Scott Keith More from the hosts: ·       Daniel Emery Price ·       Chad Bird Follow 1517:  Instagram X/Twitter Facebook

Welcome to another episode of 40 Minutes in the Old Testament. 40 Minutes in the Old Testament is a 1517 podcast, network podcast. You can go to 1517.org slash podcast. Check out all the other podcasts that are living over there. And while you're over there, make sure you check out everything else that 1517 is doing. Lots of articles, lots of events, you know, watching videos, sign up for some academies. Chad, we are in Daniel chapter 9. We got through the first 19 verses, got to hear a good confession from Daniel,

kind of being a little bit of a go-between here, a little intercessor, as Daniel is sort of confessing on behalf of the people and pleading for forgiveness and mercy on behalf of the people. And he is kind of standing in the gap here, which is not surprising since, you know, Daniel's doing some type of Christ stuff here, and this is exactly what Christ does for us. And he's going to get an answer after this confession.

He's going to get Gabriel. All right, like everyone knows who that is because, you know, of Christmas. You know, if you got Gabriel, you're about to get a message directly from the Lord, and that's what Daniel's going to get. Yeah, yeah. So just by way of reminder, because this is important, given what we're about to get into here, at the beginning of chapter 9, Daniel's first reign of Darius,

who's probably just another name for Cyrus, and Daniel's doing a little Bible study, and he's looking in the writings of the prophet Jeremiah, And he notices there that according to the word of the Lord, there's going to be 70 years that pass before the end of the desolations of Jerusalem. And then on the basis of that, or not on the basis of that, but in response to that, then Daniel begins this prayer. He checks that calendar, right, and says, wait a minute. Yeah, like, hey, I think these 70 years are just about done. that. So he, quite appropriately, turns his face probably toward Jerusalem, begins to pray,

confess sins, and he's thinking about the end of the desolations of Jerusalem. So the reason I bring that up is because the 70 years that Jeremiah had prophesied, that comprises basically the Babylonian captivity. And we talked last time about how you can you know, configure those two years, those 70 years a couple different ways, but basically it's the Babylonian exile. So after that now, we're going to have Gabriel responding to him, bringing an answer, but the 70 is important because of what we're going to then see in verse 24, where we're going to hear about another 70. So you got the 70 years of Babylonian exile, which is, you know, pretty much 70 literal years, and that is from, we'll say, the destruction of the temple to the

rebuilding of the temple under people like Zerubbabel and that whole group. Now we're going to hear in verse 24, we're not starting there, we're going to start at 20, but in verse 24 we're going to begin to hear about another, and I'm putting 70 here in quotes, another 70 that's going to come up. It's actually going to lead to, ironically, the destruction of a temple, which is going to happen in 70 AD. So there is some parallel between these 70s. You get the 70 basic literal years from the destruction of the temple to the rebuilding of the temple. And now you're going to have this symbolic 70 period of time that's going to go from basically the rebuilding of the temple in Jerusalem under people like Ezra and then Nehemiah and

Zerubbabel, all those folks, finally to the destruction of Jerusalem and the destruction of the temple by the Romans in 70 AD. So the 70 is important here just to kind of understand the overall temporal context that we're talking about. So we're going to begin here with 20 through 23, the ESV has it titled, Gabriel Brings an Answer. So at the end of verse 19, Daniel asks God not to delay, but to act because of his city and because the people that are called by God's name. Verse 20 then picks up, while I was speaking and praying, confessing my sin and the sin of my people of Israel and presenting my plea before the Lord, my God, for the holy hill of my God, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at

the first, came to me, well, came to me in swift flight is one way you can translate that. The Hebrew is a little bit ambiguous here. New American Standard has that he came to me in my extreme weariness. so the like i said the hebrews a bit ambiguous here it can either refer to the swiftness by which gabriel came to him or and i think this is actually more convincing the extreme weariness that daniel himself was experiencing but either way came to him when daniel was in in weariness or came to him in swift flight at the time of the evening sacrifice he made me understand

speaking with me and saying, O Daniel, I have now come, come out to give you insight and understanding. At the beginning of your pleas for mercy, a word went out, and I've come to tell it to you, for you are greatly loved. Therefore, consider the word and understand the vision. And the vision is what is going to come up here in just a minute. A lot of things to comment on here, just a couple that I'll point out. One is that Daniel is confessing his sins, confessing the sins of Israel that you talked about, Dandis, a minute ago. And he's presenting his pleas before the Lord his God for the holy hill of my God. And he's doing this at the time of the evening sacrifice. So you can kind of think of Daniel facing Jerusalem. He's concerned for Jerusalem.

He's concerned for the place that's called here the holy hill. And he's offering his prayer at the time of the evening sacrifice. He had a morning sacrifice. He had an evening sacrifice every day. And that indicates that Daniel's concern is for the temple. It's for Jerusalem. He's not just kind of worried in general about the state of his people. He's worried about what's going to happen at Jerusalem. And then the second thing to point out is that, and this is a high discipline on this part, that while he's still speaking and praying, in fact, it says that twice, while I was speaking in prayer, Gabriel shows up. So it just, you know, We have other examples like this in Scripture, where before a prayer is even finished, the answer comes.

And the answer in this case is going to be from the mouth of Gabriel himself. Yeah, sometimes, you know, you're praying, and you ask God how long, and the answer is, long time. You know, and not yet, maybe not anytime soon. And sometimes you're praying, and God's answer is, right now, that's when. answer immediately. Before you're done speaking, I'm going to go ahead and give you an answer. I do like this, too, that Gabriel comes and gives them the good word, which says, hey, God loves you, which is nice, right? You are greatly loved. That's good. That is great. In fact, we're going to see that again a couple times.

When I come across that, I always think, of course, of the beloved disciple. But it's just such a wonderful, wonderful way. I mean, when either an angel shows up or God shows up and calls you one greatly loved, it's like, oh, wow. I mean, is there any better way that you could be addressed than that? Well, especially if you're on the back end of confessing all these sins and confessing all these things you know that God hates, and his response is, I love you. It's pretty good. That's very good. That's very good. So yeah, in fact, at the beginning of Daniel's prayer. And so at the beginning of your pleas for mercy, this word goes out and God then commissions Gabriel that we've met him, of course, before. We'll encounter Michael in just a little

bit, but back in Daniel 8, 16, we already met Gabriel. So he's going to show up and he's about to explain this vision or give this vision to Daniel, which is going to comprise verses 24 through the end of the chapter, 24 through 27. And for those who have done any kind of study of Daniel, maybe heard a sermon series, did a Bible study, whatever it might be, you'll know that these verses are some of the most enigmatic of Daniel. I mean, I think that's pretty fair to say and not just enigmatic, but very, very controversial because you have different ways of thinking about the end times and teaching the end times that are going to turn to Daniel 9, 24 through 27 and present these in sometimes similar,

but often in strikingly different different sorts of ways so we'll uh we'll go through these bit by bit and uh hopefully by the end of the chapter we'll be able to kind of pull it all together as to what the vision as a whole is communicating and maybe yeah maybe there's a little bit still of uncertainty about a few of the details but i think we can get a pretty good picture from what we are told about what uh what gabriel is communicating not just to daniel but to daniel's contemporaries and then us as we reflect back on on the vision okay so i think just for the sake of kind of getting the whole thing in uh in our ears i'll uh read 24 through 27 and then we'll just go back and start uh doing it bit by bit 70 weeks are decreed about your people

and your holy city to finish the transgression to put an end to sin and to atone for iniquity to bring in everlasting righteousness to seal both vision and prophet and to anoint a most holy place well that sounds like a pretty good string of things to to happen yeah so that's verse 24 verse 25 know therefore and understand that from the going out of the word to restore and build jerusalem to the coming of an anointed one and here we have our hebrew word from which we get messiah mashiach so from the going out of the word to restore and build jerusalem to the coming of a messiah an anointed one a prince so the anointed one is further described here as a prince. So from that going out to this coming of the Messiah, a prince, there shall be

seven weeks. And for 62 weeks, it should be built again with squares and a moat, but in a troubled time. Let me just kind of pause right here just for a second and say there's a couple ways you could translate this, and I don't think that ESV has done it in a way that fits the context here. I think it would be better to say, so from the going out of the word to restore and rebuild Jerusalem, there shall be seven weeks and 62 weeks. So we have a total of 69, but they're subdivided into seven weeks and 62 weeks. And I'll explain when we go through this why I think that's the case. But anyway, it should be seven weeks and 62 weeks. it talking about the city of Jerusalem shall be built again with squares and a moat that word

from mode is only occurs here could refer to something to a ditch of some sort but squares and a moat but this is going to happen so this reconstruction of Jerusalem is going to happen in a troubled time okay verse 26 and after the 62 weeks an anointed one here's our word again for the Mashiach, the Messiah, after the 62 weeks, a Messiah, an anointed one, shall be cut off and shall have nothing. And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. desolations are decreed and he shall make a strong covenant with many for one week and for half of the week he should put an end to sacrifice and offering and on the wing of abominations that

shall come and on the wing of abomination shall come one who makes desolate until the decreed end is poured out on the desolator makes perfect sense chapter so let's just kind of move on to chapter 10 now no need to no need to uh bring any of that to light i mean i think it's all pretty pretty clear uh 70 weeks you got 62 weeks seven weeks 62 weeks one week totaling up to 70 weeks So this is a needless to say, very needless to say, a very compressed kind of vision of a prophecy that entails a lot of different things. Let me just kind of say, kind of get the big picture here before we get into the details. This is kind of the direction we're going with this. First of all, the 70 weeks is not a reference to 70 literal weeks.

Sometimes you have in the scriptures weeks used in such a way that it's describing a period of time. So this 70-week period that's talking about here is going to encompass the period that extends from basically the decree of Cyrus, where the refugees, the exiles, are allowed to go back to Jerusalem. So that happens in 538. That's when it's going to begin. And the 70 weeks, and again, here weeks here, just as time periods, the 70 time periods is then going to extend to the coming of the Messiah. And then just a little time after that to the destruction of Jerusalem and the destruction of the temple by the Romans in 70 AD. so this 70 weeks 70 time periods that we're looking at here is going to extend from the

decree of cyrus to the destruction of jerusalem so that's the time period that we're that we're looking at here and the big picture is that what's going to happen toward the end of this time period is that the messiah is going to come who's also called a prince and we have this beautiful string of things that are going to happen when he comes such as finishing transgression putting an end to sin, atoning for iniquity, bringing in everlasting righteousness, and so forth. But it's also obvious that when he shows up, it's not just going to happen because he's there. He's going to be cut off and shall have nothing. Well, that's Isaiah 53 kind of language, right? This one who, this suffering servant who is bearing our iniquities, the one who is put to death, and as Isaiah 53

He says buried and have nothing. And the result of all this is going to be the establishing of a covenant that he makes, an end to sacrifice and offering. And then finally, you're going to have the abominations that Jesus actually talked about in Matthew and the other synoptics with regard to the destruction of Jerusalem by the Romans, the abomination that makes desolate. And therefore, that's kind of the big picture. So you have Jerusalem reconstructed,

and then after a time period, the Messiah comes. The Messiah is cut off and has nothing. He makes a covenant. And then finally, Jerusalem, along with the temple, is going to be destroyed. That's the big picture that we're looking at. I think one of the dangers of taking this text in isolation, like if you sort of just take it and you just start in verse 24 and say,

okay, let's figure this thing out, is that you do skip the answer to the question that Daniel is asking, or what the answer is. The answer is to a plea. And what is in this plea? What's in this plea is we need our sins forgiven. Yes. And so Gabriel's not bringing him an answer that doesn't have to do with that. This is the point.

He's not like, let me give you an answer to a question you didn't ask. That's not what Gabriel's doing. And so it turns out the main point of this text is the Messiah, because he's the answer to the thing that you're bringing before God, which is, what are we going to do about all this sin and unrighteousness? And Gabriel's saying, oh, well, you're loved, and because you're loved, God has a plan for that sin and unrighteousness, and it involves this anointed one being cut off and then him establishing the covenant.

If you miss that by trying to really hammer out your eschatology here, you have missed the main point. This would be an exercise in missing the forest for the trees here, where the forest is, this is the answer to your sin problem, and because God loves you, He's going to send His Son, the Anointed One, to be cut off and make a new covenant that you're going to be a part of. That's the main point of this text. Yeah, and I'll say a triple amen to that. And that's why it's so important when you look at this vision, to look at it in the context of certainly the entire chapter, but even beyond

that. Yeah, Daniel's just made this prayer, basically confessing sins and thus stating the need of his people to be forgiven. And Gabriel shows up and he's like, oh, well, here's the answer. Here's the answer to your confession. Here's the answer to your request. God has a plan, and this plan involves sending a prince, a Messiah, who's going to take care of the sin of your people, Israel. And of course, as we know much, much more than that. So it's kind of like revelation. You know, we, we say this often when you're going through revelation, don't miss, don't miss the forest for the trees. You know, what's the message of revelation? Well, the message of revelation is not about all these, you know, very, very particular details with regard

to eschatology. The main message is that the lamb who was slain has begun to reign. Yeah. That as we often say, Jesus wins. That's the message that you get from Revelation. So the message you get from Revelation is the same message you get here from Daniel chapter 9, 20-27, that sins are going to be atoned for by the coming of this anointed one who is cut off and shall have nothing. One of my favorite commentaries on Revelation is just called the triumph of the Lamb. yes which you're like well that's a good title for the book because that's what that book's about that's what it's all about that's what that is what revelation is about right yeah and if you if you in revelation with not with that not being the conclusion or if you

read daniel 9 without not being the conclusion well then you know that you've gone astray at some point that's that's the whole message that all these are intended to communicate Kate. So we start out here with this 70 time period that is coming up. So 77s is the one way you could translate that. So 70 time periods that are decreed about your people and your holy city. Now we saw that Daniel was concerned about the holy hill. We saw that he was offering his prayer at the uh the time of the of the evening evening sacrifice and so that is why it starts out here with your people and your holy hill and these these uh these 70 time periods are decreed to do these things which i read earlier and this is a man what a list of divine gifts

transgression is going to be finished okay this speaks directly to what daniel was asking me for to finish the transgression, to put an end to sin. Wow. I mean, what a statement. So finish transgression. And if you didn't understand what that means, to put an end to sin. You might be asking, okay, well, how is transgression going to be finished? How is sin going to be put to an end? Well, then he says it next, to atone for iniquity. Well, there you go. This is Isaiah 53 language. this is psalm 22 language this is leviticus language something's going to happen and we're not we're not told in verse 24 it's going to be we're going to be told in just a minute but something's going to happen to finish transgression to end sin and to atone for iniquity though those

kind of three what you might think of as negatives so we've got to do something to take care of transgression sin iniquity and then that's followed by three positives to bring in everlasting righteousness i think three different times in daniel's prayer he mentioned god being righteous so god is not just righteous in and of himself but as a result of transgressions being finished and sins ended and iniquity atoned for it's going to be replaced not just to taking away of something but it's going to be a bringing in of everlasting righteousness and vision and profit are going to be sealed what that means is the visions and the prophetic sayings we might even kind of understand vision and prophet to be what's sometimes called the hindiades where it's two terms

but it's really talking about one reality so we might say prophetic vision or prophetic promise to seal this prophetic promise meaning everything that has been has been prophesied it's going to be fulfilled it's going to be sealed up as as completed and then finally to anoint a most holy place now the word the verb anoint is where of course we get our noun anointed one mashiach and even though esv translates it to anoint a most holy place actually what the the hebrew here can be translated either most holy place or most holy one i tend to lean toward understanding this is kind of a unit. There's going to be a most holy one place anointed, and that's going to happen, of course, with Christ being the head of the church and the church being the body. We belong

to Christ, the anointed one, and because of that, we are part of this anointed one or anointed place because of the work that he has done, which is described here in the rest of the verse. You might be tempted, if you're reading this, to think about it when you hear, like, oh, an anointing of the most holy place, and we're talking about temples and stuff, so maybe this is in reference to the temple. No, that is not what it is. But I like what you're saying here with, like, place and one, because, you know, how does John start his gospel, right?

Like, God came and he tabernacled with us, right? And so the whole reason you don't need the temple is because—and when Jesus makes this direct reference, like, hey, I'm going to destroy that temple. And he's like, I'm talking about me, by the way. So sometimes Jesus and the prophets, when they refer to the temple, they can also be talking about Jesus because he is the direct replacement for the temple, right? And so, yeah, you're going to get all the prophetic visions, all the prophecies, those are going to all be fulfilled. You're going to have an everlasting righteousness, even though it doesn't feel like it. You have a righteousness that cannot be undone. And this is all because of this Holy One who also has replaced the holy place, this Messiah, this Christ.

Yeah, I mean, there's so much that is packed into verse 24. If someone asks you, okay, really, why did Jesus come? What was really the goal of his ministry? You say, well, let me read you Daniel 9.24. And in six statements, you know, three negative, three positive, that will say it all. Maybe we need to quote Daniel 9.24 more because that really does sum up everything. Transgression, sin, iniquity, that's done, finished, atoned for. And in its place, everlasting righteousness and fulfillment of prophetic vision and the anointing of Christ and those who belong to him.

That's exactly what he came to do. That kind of gives us the big picture in one verse of what the rest of this chapter is going to, the rest of these verses is going to unpack. Well, you know that that's the case because he says, no, therefore. so so uh the if you don't have this front part figured out don't even mess with this back part because like you you must understand the front part to before you go into this bad part this is why he says therefore understand this so in in light of that hear this yes yeah in light of everything i've just described now i'm gonna go from there to kind of give you a few more details you know, how this is going to look. But I've already given you the main thing in verse 24.

I'm just going to elaborate on a few of the details as we work our way through these 70 time periods. Yeah, Gabriel's not burying the lead on this answer. No, he's not. He's like saying the big part up front and out loud so that you don't miss the main point. All right, so verse 25 says, know therefore and understand that from the going out of the word to restore and build Jerusalem. All right, so this is very, very clearly from 538 BC.

So from that going out of that word, when Jerusalem is going to be restored and rebuilt to the coming of this Mashiach, this anointed one, a prince, there will be, and this is the way I indicated earlier that I would translate this in the way that some English versions do translate it there shall be seven weeks and 62 weeks right so of course obviously that adds up to 69 but why would it be broken down into seven and 62 well it goes on to say

it shall be built again with squares and moat but in a troubled time well this being built again in with squares and a motor with a ditch, but in a troubled time. This perfectly describes what happened when the Israelites got back. Those who chose to leave Babylon, those who chose to go back under the leadership of men like Zerubbabel to rebuild Jerusalem. And then when Nehemiah came later to rebuild the walls, this was obviously a troubled time. I mean, we saw that. We did all these podcast episodes on ezra and nehemiah and we saw all the trouble that they have you know they get back there's not many of them uh they rebuild the altar it takes them quite a while to finally rebuild the whole temple they have opposition from the samaritan leadership

that were already there a lot of troubles to rebuild the temple and the whole city of jerusalem And this happens during the first part of this 69 time period, and that's referred to as the seven weeks. So this seven time period is going to involve the troubled times involving rebuilding Jerusalem's infrastructure, its altar, its temple, the walls, all that kind of stuff. And then you have the second part of this 69 time period, and that's referred to as the 62 weeks so for 62 week and then verse so i'm at verse 26 and after the 62 weeks so at seven week time period trouble time when jerusalem is rebuilt then we have a time period

after that referred to as 62 weeks now that is going to go from basically the time period when jerusalem was finally rebuilt in pretty good shape up until the coming of the messiah so So after this 62-week time period, a Messiah shall be cut off and shall have nothing. Now, you will sometimes hear people claim that, well, the Old Testament really doesn't say anything about a dying and rising Messiah. It doesn't really say anything about the death of the Messiah. Well, I don't know what Old Testament they're reading, but it's right here in Daniel chapter 9.

it's right there in Isaiah 53 it's right there in Psalm 22 so I mean you have reference to the Messiah being pierced I mean there's there are plenty of indications not just of the coming of Messiah

but the Messiah himself would be in fact as it says here cut off would be the one who bears our transgressions be the one who's pierced the one who is dead and buried and then resurrected And so Daniel 9.26 is one of those passages that does that. Yeah, I mean, you're starting to get a picture painted, I think, here,

that you're going to have the—there's going to be a time period, and the temple's going to be rebuilt, and it's going to be Jerusalem being reestablished. It's not going to be like super smooth sailing or whatever. There's going to be, you know, trouble in that time. Then you have the Messiah come sometime after that, And if you're starting to work with these 70s, you're starting to get the impression that the temple might not be around much long after the Messiah.

This seems to be a distinct takeaway here. And because of that, I don't know, Chad, I think it's fair to say that all of this is in service of the Messiah. Again, this is the big idea. So, the whole reason that you end up getting a temple is so that the Messiah has something to come to and render obsolete. That's the whole point. That's the whole point, yeah. Because, as you indicated a few minutes ago, he comes as the replacement, the fulfillment of the temple, right?

Yeah. The Word becomes flesh, tabernacles among us. At the end of John 1, Jesus identifies himself as Bethel, which is the house of God, referring back to Jacob's vision. In John chapter 2, he talks about his body being the temple that is destroyed and rebuilt in the resurrection. So, yeah, the temple was great. I mean, the temple was a wonderful gift of God, but it served its purpose. There was no need to have one around once the Messiah comes. Now, the second part of 26, I don't have firm opinions on how we interpret this.

This can go a couple different ways. So the ESV has, and the people of the prince who is to come shall destroy the city and the sanctuary. So the two main ways that's taken is, one, if we take this translation, that this is talking about not the same prince who's the anointed one, but this would be the Romans. You have the Roman emperor, especially Titus, who is going to come and destroy the city and the sanctuary. So that's one possible way, and I'm fine with that. Now, there's a possibility, and this is based upon some Hebrew manuscripts along with some

ancient translations of the Hebrew, where you could translate this as the city and the sanctuary will be destroyed with the coming prince. now if that's the case the prince is talking again about the messiah and that when he comes part of what will happen when he comes is that the city and the sanctuary that is the temple will be destroyed i don't i mean these two are not contradictory because in the end it doesn't really matter because with the coming of christ you have the destruction of the temple it's going to happen it doesn't matter whether his coming ends leads to his destruction or whether the Roman emperor does the destroying. Either way, it's connected with Christ's coming.

Yeah, and it's destroyed in two ways. I mean, so it's like physically and literally destroyed. Yes. But Christ comes and kind of destroys the temple. Think about what happens before the destruction of the temple, like in between time, when you have like the apostles and stuff like this. Is the temple at that point being used for the things that God wants it used for? No. No. Are the people out there preaching the gospel, like near the temple, getting arrested and beaten and all this stuff? Yes, they are. So yes, the temple is destroyed in both in function and then literally destroyed later. So yeah, it doesn't really matter who does it, but both of

these things are in connection with the coming of Christ. The temple has reached its end, and eventually God's like, you know what, I'm just gonna get rid of it altogether. yeah we're told that its end shall come with a flood and to the end there shall be war desolations are decreed so the flood here is not a literal flood but it's just talking about a coming destruction that's going to happen to it and to the end there shall be war well that's exactly what happened in the city of jerusalem uh not just in 70 a.d but in the in the years leading up to it and then desolations are decreed so what this is describing is that when the Messiah comes, he's going to be cut off and shall have nothing. So he's going to be

crucified. He's going to be abandoned by those who followed him. So he will have nothing precisely and beautifully so that we might have everything. He's going to be cut off in order that we might be welcomed to the Father. And with his coming, the city and the sanctuary will be destroyed. And then we're told in verse 27, something else that the Messiah, the Prince is going to do. And this takes us to our final time period. So we had the 70 time periods to begin with, and then we had the seven-week time period, that's the reconstruction of Jerusalem.

We have the 62-week time period, that's from the reconstruction of Jerusalem to the coming of the Prince, the Messiah. And now we're going to finish out the 70 with this one-week time period in verse 27. So he, the Messiah, shall make a strong covenant with many for one week. Now this one week is broken into halves. And for half of the week, he shall put an end to sacrifice and offering.

And then we finish it out. And on the wing of abominations shall come one who makes desolate until the decreed end is poured out on the desolator. So think of this one week time period as comprised of two halves. In the first half, so this is bringing this whole 70 to an end. In the first half, he, the Messiah, is going to put an end to sacrifice and offering. Well, that's exactly what we heard at the very beginning, right? When he shows up, he's going to finish transgression. He's going to put an end to sin.

He's going to atone for iniquity. no more sacrifice and offering because christ once for all offered himself as the book of hebrews explains in great detail and then the second half of this last week so the first half of the time period it's when you have christ coming making atonement the second half begins to talk about these abominations the abomination of desolation until the decreed end is poured out on the desolator. Well, Jesus himself in Matthew, uh, Matthew 24 says, when you see the abomination of desolation spoken of by the prophet Daniel standing in the holy place, let the reader understand, then basically take off. If you're in Judea, flee to the mountains and so on and so

forth. So Jesus refers back to this verse from Daniel and he says that was fulfilled or from his perspective at that time, was going to be fulfilled when the Romans destroyed Jerusalem. So, I mean, if there's any question of the timetable here, that pretty much solves it. Jesus says that that abomination, that desolation is going to take place when the Romans surround Jerusalem and destroy it. And then you're finally going to have the end. And that will then bring out the second half of that last week, bringing to an end this total of 70 time periods. Yeah, so Daniel's getting a little bit of a view into the future, but if you're us, not too much that hasn't happened here, Chad. This is not for you to be able to see what's going to happen tomorrow or next year or anything.

This stuff is all stuff that has been fulfilled in Christ and the things that he said would happen. yeah so i mean if you're if you're in dan you know if you're a daniel's contemporary and you're looking ahead i mean some of this is going to be clear some of it's going to be a little bit murky but if you're on the other side of the fulfillment of this you're like oh well yeah i see exactly what's going on this 70 week time period is basically telling us what's going to happen from daniel's day when cyrus issues his decree to the day of the romans when they destroy Jerusalem. And the main activity of this falls in this last time period, referred to as a week, where you have the Messiah doing his work of answering Daniel's prayer and bringing it into

sin and bringing in everlasting righteousness. Yeah, it's great. Yeah, I mean, at the end of the day, taking that text, what you want to do is look at Daniel as someone who God loves, which is what Gabriel says and is going to take care of this sin issue and gives him not just how he's going to do it but gives him a little timeline

of how the whole thing will go about and of course Daniel is a guy who I'm sure thinks about the temple some and he even gives him that where it's like hey this is actually attached to the temple but also is not this is going to be something complete

it's a new covenant man This is going to be something totally different. Yeah. Very good. Well, that was good timing. We finished out Daniel 9, and we'll, I guess, jump into Daniel 10 next week. Yeah. Lots to say about Daniel 10.

All right, Chad. Well, we'll see you next episode. All right. See you then.