Historic-Messianic interpretation of Daniel 9 24-27; Concluding thoughts

The essence of the Daniel 9 24-27 prophecy is that, within 500 years from the restoration of Jerusalem, and therefore before the destruction of Jerusalem in AD 70, the Messiah would arrive.  While both the Liberal-critical and Dispensational interpretations of Daniel 9 24-27 effectively remove Jesus from the prophecy, in the historical-messianic interpretation the prophecy finds its fulfillment in the Christ-events 2000 years ago. Daniel 9 confirms that God knows the future precisely, conclusively proves Jesus Christ to be the true and only Messiah and affirms the truthfulness and reliability of the Bible.

490 years
Seventy Weeks of years

To summarize the messianic-historical interpretation, the decree of Artaxerxes in 478/7 restored Jerusalem to the Jews.  In AD 26 or 27, 483 years later, Jesus was baptized.  Three or four years later, in AD 30 or 31, He was crucified.   Another approximately three or four years later, in AD 33 or 34, the exclusive role which Israel played in the plan of God came to an end.  The period from 26/27 to 33/34 is seven years, with the crucifixion “in the middle of” these seven years.  Jerusalem was destroyed in 70 AD, after the end of the seventy sevens.

This interpretation has been dominant over the centuries, but has, in recent centuries, been replaced by the Liberal Critical and the Dispensational views of Daniel.

Daniel 9:24 Goals

The fulfilment of the goals is discussed in When will the Daniel 9:24 goals, set by for the 490 years, be fulfilled?  In summary:

The first two goals, namely “to finish the transgression, and to make an end of sins do not mean that a complete and utter end will be made of sin.  In the context of the prophecy these goals given to Israel to fulfill.  They were to show their loyalty to God when the Messiah appears.  But Israel failed.

According to the New Testament the third and fourth goals—“to make reconciliation for iniquity, and to bring in everlasting righteousness”—were fulfilled by Christ’s death.

The fifth goal—“to seal up the vision and prophecy”—is understood as that the events of the final week, particularly the Cross, would validate the Old Testament promises of the coming Messiah.

The sixth goal— “to anoint the most Holy” —refers to heaven itself.  Christ’s death was a great victory over evil, and as we read in Revelation 5 and 12, Satan was cast out of heaven as a result (Rev. 12:5, 7-9).

A Good Fit

While objections can be raised against all four of the major interpretations of Daniel 9 24-27, the historical-messianic interpretation is not subject to the difficulties encountered by the other systems.  It recommends itself as the most adequate of the major interpretations.  The exact date of the crucifixion and of the end of the 490 years remains uncertain, but compared to the difficulties facing the other interpretations, the relative uncertainty of the chronology of the life of Christ and the events of the early church appears to be insignificant.

Reliability of Daniel

The essence of Daniel 9 24-27 is that, within 500 years from the restoration of Jerusalem (after the Babylonian captivity), and therefore before the destruction of Jerusalem in AD 70, the Messiah would arrive.  It is understandable that the Talmud places a curse on those who attempt to compute the seventy weeks of Daniel (Sanhedrin 97b (Soncino ed.), p. 659).

Liberal scholars suppose that Daniel was compiled in the second century BC, as history written in the form of prophecy, but the events predicted by Daniel 9 24-27 were fulfilled more than 100 years later.  Copies of Daniel have been available to the Qumran sect (Dead Sea Scrolls) more than 100 years before the crucifixion.  The accurate fulfill­ment of the prophecy is therefore compelling support for the argument that Daniel is real prophecy written in the 6th century BC.

It is an irrefutable fact that Jesus Christ, the Messiah, began his public ministry 483 years (69 weeks) after Artaxerxes’ first decree.  Furthermore, the specifications of the prophecy find exact and complete fulfillment in the Christ-events of 2000 years ago.  This prophecy particularly points to His death:

(1) The nature of that death—murdered (cut off)
(2) His experience in that death—abandoned and rejected (not for himself), and
(3) The results of His death—atonement and everlasting righteousness

Supports our faith

A person who accepts Jesus Christ as the fulfillment of this prophecy is astounded by the mathematical exactness of the prophecy, received five hundred years prior to those tremendous events that changed the entire course of human history.  Daniel 9 24-27 confirms that God knows the future precisely.  It conclusively proves Jesus Christ to be the true and only Messiah.

It affirms the truthfulness and reliability of the Bible when predicting future events.  This gives confidence that we will one day see God with our own eyes.  The things that we read about in the Bible are really true.  There is a wonderful future ahead of us.

Means to and end

Daniel did not pray for a messiah of for the goals in verse 24.  He prayed for Jerusalem and the temple.  But the prophecy includes a Messiah and the goals because that was Jerusalem’s purpose.  Jerusalem was to be rebuilt to receive the Messiah.  490 years were awarded to Israel to fulfill  the goals in 9:24 through the Messiah,.  Israel would be restored, but as a means to an end.  The Messiah was the means and the goals were the end.  To remove these goals from Israel and Jerusalem is to remove the reason for Israel’s election.

Israel failed

Daniel must have been very sad to hear that the Messiah would be killed and the city would again be destroyed.  In his prayer he confessed that the destruction of Jerusalem in his time was the result of disobedience.  He must have realized that the prophesied destruction would also be the result of more disobedience.  And there is no mention of another restoration or reconstruction in the prophecy.  The prophecy ends in the accumulation of desolation and destruction.

If the Jews did not confirm their rejection of Jesus as the Messiah by the persecution of His Spirit-filled representatives, but rather accepted Jesus after His death, history would have been very different.

Isaiah 53

The emphasis upon the Messiah and His experience ranks this passage alongside the other great Messianic prophecies of the OT that point to Him as the suffering servant of God (Ps 22. Isa. 53).  Daniel 9 24-27 complements Isaiah 53 by specifying when the Man of sorrow will arrive.  The following is an extract from Isaiah 53:

2 … He has no appearance that we should be attracted to Him.  3 He was despised and forsaken A man of sorrows … 5 He was pierced through for our transgressions … 6 … the LORD has caused the iniquity of us all To fall on Him.  7 He was … afflicted, Yet He did not open His mouth … 8 By oppression … He was taken away; … He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due? 9 … He was with a rich man in His death … He had done no violence, Nor was there any deceit in His mouth. 11  … the Righteous One, My Servant, will justify the many, As He will bear their iniquities. … He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of many, And interceded for the transgressors.

Consider some parallels between Daniel 9 24-27 and Isaiah 53:

In both the main character is “cut off”.  In Isaiah He is the man of sorrows (v3, 8).

Both refer to the atonement.  One of the goals of the seventy weeks is “to make atonement for iniquity” (v24) while “the LORD has caused the iniquity of us all To fall on Him” (Is. 53:6).  He Himself bore the sin of many (Is. 53:11).

In both this Person has a relationship with “the many”.  In Isaiah “the many” are justified (v11) and in Daniel He confirms a strong covenant with “the many” (v27).


There is no greater unfolding of the gospel provisions in all the prophetic Word than is revealed in Daniel 9 and in Isaiah 53.  The prophecy of Daniel 9 is precious because it sets forth Jesus Christ as our atoning sacrifice, made on Calvary 2000 years ago.   We are all sinners and do not deserve to live.  Through Him, through faith, we are justified from our sin.

TO: General Table of Contents
TO:  Daniel 9 Interpretations Overview
TO:  Daniel 9: List of available articles

Daniel 9:27c – Destruction of Jerusalem: And on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.

Jerusalem surrounded

This is the destruction of Jerusalem in AD 70, as indicated by the Poetic Pattern and chiasm structure, and as confirmed by the repetition of ideas from verse 26. Verse 27c says that a desolator will arrive shortly after a repulsive sin, which was the killing of the Messiah.

Difference in Translations

This describes undefined abominations and a complete destruction.  The title of this article shows the NASB.  The KJV reads:

and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate

Notice the difference in the final words of the two translations:

In the KJV translation desolations are poured on the desolated one which, in the context, seems to refer to the city Jerusalem, which is destroyed in verse 26.

In the NASB translation desolations are poured out on a desolator which, in the context, refers to the people who destroy the city (9:26).  The NASB thereby seems to refer to the destruction of the Roman Empire.  It thereby introduces a concept not mentioned by the previous verses.

Destruction of Jerusalem repeated

For the reasons below this destruction (desolations) in 9:27 is the same as the destruction mentioned in the previous verse (9:26), namely the destruction of Jerusalem in AD 70:

(1) In the Poetic Pattern of the prophecy this is the destruction of Jerusalem.  (See Daniel 9:27 The Covenant.)

(2) The events in the Daniel 9 prophecy are described in the form of a chiasm.  A chiasm is a literary structure in which the last item corresponds to the first, and the second to last item corresponds to the second, etc.  In the Daniel 9 chiasm the desolation in the last part of Daniel 9 corresponds to Jerusalem.   (See Poetic Parallelism and Chiasm in Daniel 9)

Phrases repeated

(2) The last part of 9:27 repeats the main words and concepts from the last part of verse 26, which describes the destruction of Jerusalem.  Below verses 26 and 27 are compared:

26 Then after the sixty-two weeks the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary And its end will come with a flood; even to the end there will be war; desolations are determined.
27 And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.”

Key phrases from verse 26 are repeated in verse 27:

Both verses refer to desolations (Strong number H8074) that are decreed (Strong number H2782).  The NASB in v26 reads “desolations are determined” and in v27 “desolate … one that is decreed”.

Both verses use water as symbol of the force of destruction.  In verse 26 desolations will come with a flood, while they are poured out in verse 27.

Both verses include the concept of completion.  Verse 26 refers to the end (of the city) (NASB).  Verse 27 similarly refers to a “complete destruction” (NASB), which is another way of expressing the end of the thing that is destroyed.

The similarity between the last parts of verses 26 and 27 implies that they refer to the same event, which is the destruction of Jerusalem in 70 AD.

Abomination of Desolation

Jesus teaching
Jesus teaching

(3) Jesus associated the last part of 9:27 with the destruction of Jerusalem in AD 70.  He said:

Therefore when you see the Abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand) …” (Mat. 24:15)

Here Jesus by name refers to Daniel and to the “abomination of desolation”.  This phrase is used a number of times in Daniel.  It is not used in Daniel 9 in that format, but the last part of verse 27 does refer to both desolation and abominations.  It is therefore possible that Jesus was referring to the part of Daniel 9:27 that is discussed in this article.

What did He mean?  The parallel statement to Matthew 24:15 is Luke 21:20-23 (compare Mat 24:16-19).  Luke, writing to Gentiles, who were not familiar with the book of Daniel, interpreted Jesus’ reference to the abomination of desolation as the Roman armies surrounding Jerusalem.  See Little Apocalypse.

This provides tentative support for the conclusion that the last part of 9:27 refers to the events of AD 70.

Entire 9:26 repeated

The sequence in verses 26 and 27 therefore are:

The killing of the Messiah (“cut off” 9:26),
The destruction of Jerusalem (9:26),
The killing of the Messiah (“stop to sacrifice” 9:27) and
The destruction of Jerusalem (9:27).

This back and thro between the Messiah and Jerusalem was already discussed under the heading Poetic Pattern

Verse 27 is therefore a repeat of verse 26 (NASB):

A: Messiah B: Jerusalem
26 Messiah cut off after the sixty-two weeks people … will destroy the city
27 he will make a firm covenant with the many for one week … in the middle of the week he will put a stop to sacrifice and on the wing of abominations will come one who makes desolate, even until a complete destruction

Time Perspectives

490 yearsIf the termination of the sacrifices and the killing of the messiah is the same event, why is the one described as “after the 62 sevens”, (9:26) and the other as in the “midst of” the last seven (9:27)?  To understand this, think of the prophecy consisting of three divisions; each providing information from a different time perspective:

490 yearsVerse 24 announces the 490 years and sets the goals for that period.

483 years – Verses 25 and 26 describe events relative to the first 483 years, including the killing of the Messiah “after” this period and the consequential destruction of the city.

Final 7 years – Verse 27 describes the same events, but from the perspective of the final seven years.

What does the last part of 9:27 mean?

9:27c reads “On the wing of abominations will come one who makes desolate” (NASB).  In other words, a desolator will arrive shortly after (on the wing of) abominations.  A desolator is a person; a destroyer.  An abomination is some repulsive sin.  The desolator in 9:27 therefore arrives after some repulsive sin to make “desolate, even until a complete destruction”.

In the context the repulsive sin is Israel’s rejection, first of its Messiah and later of the Holy Spirit.  The desolation refers to the destruction of Jerusalem by the Romans 40 years later.


The prophecy repeatedly move back and forth between the Messiah and Jerusalem.  The Messiah and Jerusalem must not be separated.  The Daniel 9 prophecy promises the reconstruction of Jerusalem to receive the Messiah, but it also predicts the destruction of Jerusalem because it did not receive the Messiah.

The last seven years are mentioned between two references to the destruction of Jerusalem.  Those last seven years therefore must not be separated from the Christ-event 2000 years ago.

490 years

NEXT:  Concluding Thoughts
Daniel 9 Interpretations Overview
Daniel 9: List of available articles

Daniel 9:27 The Seven Last Years: Who is “he” who works during those seven last years and when are those seven last years?

The seven last years are the crux of the full 490 years.  The previous 483 years only serve to locate the seven last years in time.  During those seven last years the goals set for the entire period, such as to make atonement for iniquity, are fulfilled.

Who is the “he” that confirms the covenant with the many for the Seven Last Years? (Daniel 9:27)

The “he” is 9:27 is the Messiah, for the following reasons:

(1) As discussed, the prophecy has a Poetic Pattern, and in this pattern “he” is the Messiah.

(2) The prophecy is also structured as a chiasm, and this chiasm also indicates that the “he” is the Messiah.  See Poetic Parallelism and Chiasm in Daniel 9.

(3) The dominant figure in verse 26 (and in the entire prophecy) is the “Messiah“.  The “prince that shall come” is not the subject of that clause in verse 26.  It reads “people of the prince”, not “the prince of the people”.   The “prince” in verse 26 is a subordinate figure.  The Messiah should therefore be preferred as the antecedent for the “he” in verse 27.

(4) In the discussion of Daniel 9:26 it was shown that the prince in 9:26 is a supernatural being, representing the Roman nation.  The “he” in 9:27, who is a human being, therefore cannot refer back to the prince in verse 26.  The proper antecedent for “he” is the Messiah.

The previous article (Daniel 9:27 The Covenant) has already shown that the covenant in Daniel 9:27 is God’s covenant with Israel.  If it is the Messiah who confirms it, then we have addition support for the conclusion that it is God’s covenant; not the devil’s, as in Dispensationalism.

The years before and after His death


The previous verse (9:26) described the destruction of Jerusalem, which was in AD 70.  If the events in the prophecy were presented in chronological sequence, then the “one week” (9:27) must follow after AD 70.  It is, however, proposed here that the “one week” (9:27) are the seven years around Christ’s death.  Jesus Christ confirmed God’s covenant with Israel during those seven years:

First through His personal preaching before His death;

Then, for a further three or four years after His death, by sending His disciples with the power of the Holy Spirit, but only to Israel and only to Jerusalem.  In those years the church consisted only of Jews and it still adhered to all Old Testament laws.  The infant church was still a Jewish sect.  See Early Church.

490 years


This proposal is based on the following:

(1) The events are not given in chronological sequence, as discussed above under Poetic Pattern.

(2) The only event during the first 483 years is “restore and rebuild Jerusalem”.  The death of the Messiah, the “confirm the covenant” and the “cause the sacrifice and the oblation to cease” (9:27) all happen during the seven last years.  These seven last years therefore are the core and the real purpose of the 490 years.  The first 483 years merely serve to locate the seven last years in time.  The seven last years must therefore follow immediately after the first 483 years.

(3) The “he” that confirms the covenant of “one week” is the Messiah, as already discussed.

(4) The last part of 9:27 describes the destruction of Jerusalem.  The covenant in verse 27 is therefore confirmed prior to the destruction of Jerusalem in 70 AD. The last part of 9:27 is analyzed in the next article.

(5) The Seventy Weeks (490 years) are promised by God as years of Jewish preference (“for your people and your holy city”).  As concluded in the discussion of The Covenant in Daniel 9, these 490 years were an extension of God’s covenant with Israel.

First few years after the Cross

To understand the hypothesis of this article it is important to note that that God’s covenant with Israel did not come to an end when Israel crucified its Messiah.  During the first few years after the Cross God gave Israel a final opportunity to repent by sending the power of the Holy Spirit, but to Israel alone (Acts 10:47-11:3, 18, 19).  The gospel was preached only to Jews.  The church consisted only of the “circumcised” (cf. 10:45; i.e. Jews) and they did not associate with the uncircumcised (Acts 10:34-35).  See Jerusalem Phase of the Early Church.

About three or four years after the Cross the Jews persecuted these Jewish Christians, commencing with the stoning of Stephen (Acts 7; 8:1).  They thereby, for the last time, broke the covenant with God.  See Judea and Samaria Phase of the Early Church.

Peter and his fellow Jews were reluctant to let go of the exclusive privilege, but soon after the persecution of the Christians Peter had the dream of the unclean beasts (Acts 10:11, 12, 19-20).  Through this vision God told him, and the church, not to “call any man common or unclean” (Acts 10:28).  In other words, God led them to accept Gentiles as equals, and to preach the gospel also to Gentiles (v34-35).  That was the end of God’s covenant with Israel, and the end of the Seventy Weeks.  That was when “he” (the Messiah) would no longer “confirm the covenant with the many” (9:27).  Israel lost its special place in God’s plan.  The kingdom of God was taken away from the Jews (Mat. 21:43).

Stephen’s Speech

Stoning of Stephen
Stoning of Stephen

This conclusion is supported by Stephen’s speech.  Both Daniel’s prayer and Stephen’s speech are based on God’s covenant with Israel.  While Daniel confessed the sins of his people and prayed for the mercy promised in the covenant, Stephen’s speech was an announcement of God’s judgment in terms of the covenant.  In other words, Stephen announced the end of the Seventy WeeksPlease see the article, Stoning of Stephen, for more detail.

&0 weeks of Daniel 9

The last “one week” of years therefore follows immediately after the 69th; and therefore immediately after His baptism.  There is no gap, as proposed by Dispensationalism.



NEXTHe will put a stop to sacrifice.
TO:  Daniel 9 Interpretations Overview
TO:  Daniel 9: List of available articles

Historical-Messianic Interpretation of Daniel 9; The 490 years are 70 seven-year cycles, where every seventh was a Sabbath Year.

Sabbath YearsThe Historical-Messianic interpretation is the traditional understanding of Daniel 9.  In this interpretation the 490 years are an extension of God’s covenant with Israel, which was based on Israel’s Sabbath Year cycle.  Jesus confirmed God’s covenant with Israel during the last seven of the 490 years. 

This interpretation is called Messianic because it understands the Messiah to be the one who confirms the covenant for the seven last years.  It is called historical because the full 490 years is interpreted as past history.

Daniel 9 has been understood in such way ever since the early church.  It is only in the recent centuries that Dispensationalism and Liberal Criticism have become the dominant views.

Below the Daniel 9 prophecy is explained from the Historical-Messianic perspective. The explanation will be phrase by phrase.

For discussions of the other interpretations of Daniel 9, see:

Critical Interpretation
Consistent Symbolical Interpretation

24a Seventy weeks have been decreed for your people and your holy city (9:24)

Gabriel appears to DanielThese were Gabriel’s opening words.

Israel’s calendar followed a seven-year cycle in which every seventh year was a Sabbath Year for the land (Lev. 25).  The 70 weeks are 70 of those Sabbath Year cycles, and consequently equal to 490 literal years.

By implication, these seventy weeks have decreed by God, for Gabriel brought this message from God (9:22).

Your people and your holy city” refer to Israel and Jerusalem.  Jerusalem is the capital and symbol of the Jewish nation.

Covenant in Daniel 9

This concept is fundamental to understanding many things in this prophecy.  It also helps to explain the Seventy Weeks.  It is discussed in The Covenant in Daniel 9, but explained briefly below:

Sabbath Year

In Leviticus 25 God commanded Israel to allow the land to rest every seventh year (v2), similar to the weekly Sabbath day of rest.  Israel had to work the land for six years (v3), but in the seventh year was a Sabbath Year; the land had to rest (v4).  In this way the years on the Jewish calendar were divided into sevens, with each seventh is a Sabbath Year.

Covenant Exile Pattern

Leviticus 26 contains the covenant promises and warnings.  It states:

Mount Sinai
Mount Sinai

(1) Should Israel become unfaithful (Lev. 26:14-39);
(2) It will go in exile.  God will scatter them among the nations (Lev. 26:33).
(3) If Israel in exile (Lev. 26:41, 44) “confess their iniquity” (v40);
(4)Then I will remember My covenant … with Abraham” (v42) “that I might be their God” (v45).  God would renew His covenant with them

The Covenant Exile Pattern is therefore (1) Disobedience – (2) Exile – (3) Confession – (4) Covenant Renewal.

Leviticus 26 furthermore uses the seven-year cycle to count the number of years of exile (Lev. 26:34-35, 43).  Israel would be in exile for every Sabbath Year not observed.  While they are in exile, the land will enjoy its rest.  The Sabbath Year cycle was therefore made part of the covenant threat of exile. 

490 years of disobedience prior to exile

Jeremiah prophesied that Israel would be in exile for 70 years.  On the basis of Leviticus 26 we know that each of Jeremiah’s 70 years of exile was a Sabbath year.  This is confirmed by 2 Chronicles 36:21. Each of the 70 years therefore represent 7 years of disobedience.  Consequently, the 70 years represent the equivalent of Seventy Weeks (490 years) of disobedience, prior to the exile.

Daniel 9 follows this covenant pattern:

(1) This prophecy was received at a time when Jerusalem was in ruins and Israel in exile (9:2, 7).  The exile was the covenant penalty for disobedience: Israel was scattered to allow the land to have its rest (2Ch 36:21; Dan 9:11-13; cf. Lev. 25:2).

(2) In his prayer (9:4-19) Daniel confessed the guilt of His people (9:5-11, 15-16), acknowledged the exile as the covenant penalty for disobedience (9:11-13), acknowledged that God had acted fairly (9:7, 14), but also prayed for the promise of covenant renewal after exile (9:4).  He prayed for “Your city and Your people” (9:19, 16-17).  In this way Daniel fulfilled the condition for covenant renewal after exile (Leviticus 26:40-41).  On behalf of Israel, and he prayed for the renewal of Israel’s covenant privileges.

(3) This context means that, when Gabriel brought God’s answer, namely that “Seventy weeks have been decreed for your people and your holy city”, that this is a renewal of God’s covenant with Israel in terms of Leviticus 26:42, 45, for a new cycle of Seventy Weeks.


The important implications are:

(a) The covenant pattern forms the framework that binds together Daniel’s prayer in the first part of the chapter 9 and the prophecy at the end of it.  God’s covenant with Israel is the central theme in the entire Daniel 9.

(b) The 490 years promised by Daniel 9 are an extension of God’s covenant with Israel.

(c) The covenant that is confirmed during the “one week” (9:27) is the final seven years of God’s time-limited renewed covenant with Israel.

(d) God’s covenant with Israel comes to an end at the end of the Seventy Weeks of years.

(e) Since Daniel 9’s 490 years are an extension of God’s covenant with Israel, and since the Sabbath year cycle is part of this covenant, every seventh year will be a Sabbath year.  This means that these are 490 literal years, not prophetic years, as in Dispensationalism.

Six goals

make atonement for iniquity
To make atonement for iniquity

Verse 24 lists 6 goals for the 490 years, namely, to:

Finish the transgression, to make an end of sin
Make atonement for iniquity, to bring in everlasting righteousness
Seal up vision and prophecy
And to anoint the most holy place

These goals are discussed in When will the Daniel 9:24 goals, set by for the 490 years, be fulfilled?  However, the reader is advised to first read the explanation of verses 25 to 27 before reading the analysis of the goals.

NEXTDaniel 9:25  Decree to Restore
TO:  Daniel 9 Interpretations Overview
TO:  Daniel 9: List of available articles