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Chapters of the Book of Daniel
Chapter 1: Induction into Babylon Chapter 2: Nebuchadnezzar's Dream Chapter 3: The Fiery Furnace Chapter 4: Nebuchadnezzar's Madness Chapter 5: Belshazzar's Feast Chapter 6: Daniel in the Lions's Den Chapter 7: The Four Beasts Chapter 8: The Ram, He-Goat and Horn Chapter 9: The Seventy Weeks Chapters 10–12: Daniel's final vision Additions to Daniel: - Song of the Three Holy Children - Susanna and the Elders (Daniel 13) - Bel and the Dragon (Daniel 14)
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In chapter 9 of the Book of Daniel, Daniel considers Jeremiah's prophecy that Jerusalem would remain desolate for seventy years (verses 1-2). He then prays concerning the sin of his people and the desolate condition of Jerusalem (verses 3-19) after which he is given a prophecy about seventy weeks from the angel Gabriel that see, among other events, the rebuilding of Jerusalem (verses 20-27). The seventy weeks are typically interpreted as seventy weeks of years (i.e., 490 years) that witness to certain events belonging to the post-exilic period, with the prophecy to which they correspond in verses 24-27 being referred to as the Prophecy of Seventy Weeks.

Daniel's seventy weeks prophecy is somewhat remarkable in that it is arguably the most difficult passage to interpret in the Book of Daniel, which is itself one of the more difficult books to interpret in the Hebrew Bible. This is due to the fact that various elements in the prophecy are notoriously opaque to the point where they are subject to a range of possible interpretations, causing one exegete to famously say that "he history of the exegesis of the 70 Weeks is the Dismal Swamp of O.T. criticism." In any case, this difficulty has not deterred exegetes from attempting to uncover the correct interpretation of this prophecy, who have not infrequently suspected that a correct understanding of this prophecy is the key to a correct understanding of the (apocalyptic) second half of the Book of Daniel.

Structure

Daniel 9 consists of an introduction (verses 1-3), a prayer (commonly called the Prayer of Daniel, verses 4-19), and an angelic discourse explaining verses 25:11-12 and 29:10 from the Book of Jeremiah (verses 20-27):

• Introduction, verses 1-3: the vision is set in "the first year of Darius son of Xerxes, a Mede by descent, who had been appointed king over Babylon;" its subject is "the word of the Lord given to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years."
• Prayer of Daniel, verses 4-19: Daniel prays to God admitting the sins of Israel and the justice of God's punishment (i.e., the destruction of Jerusalem and its temple and the exile of the Jews in Babylon); he reminds God of his past salvation of Israel from Egypt, and asks him to forgive Israel's sins and restore the city and the temple.
• Angelic discourse (verses 20-27): The angel Gabriel tells Daniel of Seventy 'sevens' to come for his people.

William H. Shea notes that verses 25-27 forms a chiasm placing the death of the "anointed one" at its centre.

A. Jerusalem Construction: Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem

Daniel 9:25a (ASV)

B. Anointed one: unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks:

Daniel 9:25b

C. Jerusalem Construction: it shall be built again, with street and moat, even in troublous times.

Daniel 9:25c

D. Anointed one: And after the threescore and two weeks shall the anointed one (i.e., Onias III, the High Priest) be cut off, and shall have nothing:

Daniel 9:26a

C'. Jerusalem Destroyed: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined.

Daniel 9:26b

B'. Anointed one: And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease;

Daniel 9:27a

A'. Jerusalem Destroyed: and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate.

Daniel 9:27b

Background

Book of Daniel

The Book of Daniel is an Israelite apocalypse, one of a large class of writings in which an ancient seer is given a revelation relevant to the age in which the books were written. Like these other writings, Daniel is pseudonymous, probably taking its prophet from the figure mentioned in the Book of Ezekiel alongside Noah and Job as righteous and wise men of the distant past. The broad consensus in mainline scholarship is that the stories in the first half of the book (chapters 1-6) are legendary, and that the visions in the second (chapters 7-12) were composed by unknown authors during the 2nd century in response to the Maccabean crisis.

Historical setting

The Book of Daniel is set during the Babylonian exile of the Jews, although only a minority of scholars accept this at face value. The exile lasted approximately fifty years, from the capture of Jerusalem by the Babylonian king Nebuchadnezzar in 586 BCE (the deportation in 606 BCE mentioned in Daniel 1 seems unlikely, and is apparently based on a passage in 2 Chronicles 36:6) to the fall of Babylon to the Persian king Cyrus the Great in 538. (Verse 1 gives the setting for Daniel's prophecy of the seventy weeks as "the first year of Darius the Mede, ... who was made king over Babylon", but no such person is known to history).

Persian rule lasted some 200 years before being overthrown by Alexander the Great. After Alexander's death in 323 BC his empire split into rival kingdoms, and two of these, the Ptolemies of Egypt and the Selucid dynasty in Syria, fought for control of Palestine. By 202 BCE the Seleucids had the upper hand, but the wars had left them almost bankrupt. Antiochus IV Epiphanes attempted to recoup his fortunes by selling the post of high priest to the highest bidder, and the existing high priest, Onias III, a man respected for upholding Jewish tradition, was deposed and later murdered. Jerusalem became split between those Jews who supported the Greeks and those who supported tradition. In 168 BCE Antiochus came down forcefully on the side of the Hellenisers: Jewish worship was forbidden, the daily sacrifice abolished, and an altar to Zeus set up in the Temple (December 168 BCE). As persecutor of the Jews, Antiochus became the new Nebuchadnezzar for the generation that wrote Daniel.

Jeremiah's prophecy of seventy years and Daniel's seventy weeks of years

In verse 2 Daniel reads Jeremiah's prediction that Jerusalem would remain desolate for seventy years. Daniel doesn't identify the passage, but chapters 25:11-12 and 29:10 are the obvious candidates: "This whole country will become a desolate wasteland, and these nations will serve the king of Babylon seventy years..." (Jeremiah 25:11-12); "This is what the Lord says: When seventy years are completed for Babylon, I will come to you and fulfill my good promise to bring you back to this place..." (Jeremiah 29:10).

The Babylonian exile ended in 538 BCE with the decree of Cyrus, the Persian conqueror of Babylon, inviting exiles (not only the Jews) to return to their homes. That was several centuries before the time of the authors of Daniel in the 2nd century, yet it seemed to them that the desolation of Jerusalem had not ended: the people had returned and the Temple had been rebuilt, but salvation for Israel had not been achieved and the people were still suffering. As Jeremiah's seventy years could not apply literally to the time of Antiochus, the author of Daniel provided a creative solution that transformed its meaning. Daniel turns to God in prayer, and the angel Gabriel clarifies Jeremiah's words for him: Jeremiah's "shiv'im" (seventy) is to be understood as "shavu'im shiv'im" (seventy weeks), 490 years. This reinterpretation was based ultimately on the idea of the jubilee year taken from Leviticus 25; similar number schemes are found in other Jewish apocalypses from the same time as Daniel, such as the "seventy generations" of 1 Enoch.

The angelic discourse of Daniel 9:20-27

In verses 20-27 Gabriel explains the meaning of the 70 weeks. After a preamble in verses 20-23 he tells Daniel that the "seventy sevens" are decreed for the people and city (i.e., the Jews and Jerusalem) "to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness, to seal (i.e. validate) both vision and prophet, and to anoint a most holy place". The "sin" and "iniquity" are not specified, but probably include the desecration of the Temple by Antiochus and the Hellenizing Jews. Because the series focuses on the re-dedication of the Temple at the end of the time period, it is apparent that is not an ongoing process for the full seventy weeks, but will happen at the end and coincide with the re-dedication of the Temple (the anointing of the "most holy place").

Gabriel then gives a more detailed explanation. "From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven sevens" (verse 25). The first "seven sevens," or 49 years, thus begins with the "word" to rebuild Jerusalem, and ends with the arrival of an "anointed prince", meaning either Zerubbabel, the Davidic prince sent by the Persians to become governor of Judah, or (more likely) Joshua, the first high priest after the exile.

The next 62 weeks, or 434 years, pass without comment, and the prophecy focuses in verses 26-27 on the events of the final week. Gabriel has already told Daniel that these events are preordained, and the prophetic message is that the period of Gentile power is coming to an end. "After the 62 sevens the Anointed One will be put to death and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed" (verse 26). The ruler "will confirm a covenant with many for one seven, he will put an end to sacrifice and offering, and at the Temple he will put up an abomination that causes desolation, until the end that is decreed is poured out on him" (verse 27). This is a broad outline of the oppression of the Jews by Antiochus (the "ruler who will come") and his allies the Hellenizing Jews (the "many" with whom he "will confirm a covenant"), from the murder of Onias the high priest (the "anointed one" who is "cut off") in 171 BCE, to December 168, when sacrifices in the Temple were ended and replaced with a pagan altar, the "abomination that causes desolation".

Interpretation

Traditional Judaism

Rashi explains that the 7 and 62 weeks mentioned in Daniel 9 verse 25 encompass the whole 70 weeks mentioned in verse 24, that the missing week is split between the two groups (of 7 and 62). He explains verse 25 that after 7 weeks of years plus 3 more years (after the destruction of the first temple in 3338) the Mashiach Nagid, King Cyrus the great (elsewhere called a messiah), began to rebuild the temple. The verse goes on to explain that the temple would stand until 62 weeks (of years). Rashi explains that this is 62 weeks of years plus the remaining four years. Accordingly, the second temple stood until 490 years after the destruction of the first temple. Rashi here follows the Rabbinic chronology of the second temple period.

One can further notice a seemingly blatant contradiction between verse 24 and verse 26. Verse 24 indicates that after the 70 weeks of years the holy of holies would be anointed, whereas verse 26 says the exact opposite that the temple would then be destroyed. Rashi explains that the destruction of the temple was the beginning of the process of purifying Israel until the Messiah would come in the end of days. Rabbi Saadia Gaon, however, takes the literal approach. His opinion is that the anointing of the holy of holies (of verse 24) is not referring to after the 70 weeks of years, but to during the 70 weeks of years. Accordingly, verse 24 refers to the second temple period which had the holy of holies of the second temple as well as the atonement of sin through sacrifices. Furthermore, the sealing of prophecy mentioned does not refer to the fulfillment of prophecy, rather, as Rabbi Saadia Gaon explains, to the end of the era of prophets during the second temple period. Now verse 24 and 26 are in full agreement that after this period the second temple would then be destroyed.

Christianity

Traditional interpretation of Bible prophecy starts with the position (contrasting with modern scholarship noted above) that the book of Daniel was written by Daniel, a noble Jew exiled to Babylon, in the 5th century BCE, not by anonymous Jewish authors of the 2nd century BCE. Daniel has challenged prophetic interpreters for over two millennia.

The early Christians took Daniel 9's "anointed one" to be Jesus, with Daniel 9:26, which says that an "anointed one" would be "cut off" after sixty-two weeks, being a reference to his death. The "abomination that makes desolate," described in 1 Maccabees 1:54 as a pagan altar erected over the sacrificial altar in the Temple, was understood in the New Testament (Matthew 24:15 and Mark 13:14) as meaning the future destruction of Jerusalem by the Romans, and in later traditions it was sometimes interpreted as the Antichrist.

The four major interpretation methodologies -- Historicism, Preterism, Futurism and Dispensationalism—deal with this vision in different ways.

Daniel 9:25 states that the 'seventy weeks' (generally interpreted as 490 years according to the day-year principle) is to begin "from the time the word goes out to restore and rebuild Jerusalem," but it fails to specify what this "word" is, who issues it, or when. As a result the start-date of the prophecy remains vague. Possible answers have included the date of Jeremiah's original prophecy, the first year of Darius during which Daniel received his revelation, the decree of Cyrus allowing the Jews to return to Jerusalem, or one of two directives issued by the later Persian king Artaxerxes I, the first to Ezra, the second to Nehemiah. No matter which of these explanations is used, 490 years will not extend to the modern period.

Historicist method

The Historicist method began before the 1st century CE and continues to the present. Biblical Scholars have interpreted the 70 weeks vision in the Historistical methodology for nearly two millinia as illustrated in the following table.

The vision of the 70 weeks is interpreted as dealing with the Jewish nation from about the middle of the 5th century BCE until not long after the death of Jesus in the 1st century CE and so is not concerned with current or future history. Historicists consider Antiochus Epiphanies irrelevant to the fulfillment of the prophecy.

In the 21st century this interpretation (emphasized by the 19th-century Millerite movement) is still held by Seventh-day Adventists, Jehovah's Witnesses, and some minor groups.

Seventh-day Adventists

The Seventh-day Adventist interpretation of Daniel chapter 9 presents the 490 years as an uninterrupted period. Like others before them they equate the beginning of the 70 weeks "from the time the word goes out to rebuild and restore Jerusalem," of Daniel 9:25 with the decree by Artaxerxes I in 458/7 BCE which provided money for rebuilding the temple and Jerusalem and allowed for restoration of a Jewish administration. It ends 3½ years after the crucifixion. The appearance of "Messiah the Prince" at the end of the 69 weeks (483 years) is aligned with Jesus' baptism in 27 CE, in the fifteenth year of Tiberius Caesar. The 'cutting off' of the "anointed one" refers to the crucifixion 3½ years after the end of the 483 years, bringing "atonement for iniquity" and "everlasting righteousness". Jesus is said to 'confirm' the "covenant" between God and mankind by his death on the cross in the Spring (about Easter time) of 31 CE "in the midst of" the last seven years. At the moment of his death the 4 inch (10 cm) thick curtain between the Holy and Most Holy Places in the Temple ripped from top to bottom marking the end of the Temple's sacrificial system. The last week ends 3½ years after the crucifixion (i.e., in 34 CE) when the gospel was redirected from only the Jews to all peoples.

Some of the representative voices among exegetes of the last 150 years are E. W. Hengstenberg, J. N. Andrews, E. B. Pusey, J. Raska, J. Hontheim, Boutflower, Uriah Smith, and O. Gerhardt.

Illustrations explaining the beginning and ending dates of the 70 weeks according to Historicist interpretation

Beginning of the 70 Weeks: King's reigns were counted from New Year to New Year following an 'Accession Year'. The Persian New Year began in Nisan (March–April). The Jewish civil New Year began in Tishri (September–October) Ending of the 70 Weeks: Tiberius Caesar began ruling in the Fall of 13 CE. So,his 15th year began in the Fall of 27, the year of the baptism of Jesus. This is 69 weeks (i.e. 483 years) after 457 BCE.

Jehovah's Witnesses

Similarly to the historical-messianic interpretation, Jehovah's Witnesses believe the 70 'weeks' represent 490 years. However, they believe that Artaxerxes' first year of rule was 474 BCE (rather than the secularly determined 464 BCE), and that the period began when Nehemiah went to rebuild the walls around Jerusalem "in the twentieth year of Artaxerxes", which they believe was 455 BCE.

They hold that the sixty-ninth week ended in 29 CE, when they believe Jesus was identified as the Messiah at his baptism. In their interpretation, Jesus was then "cut off" (executed) half way through the seventieth week, which ended in 36 CE.

Premillennialism

In the view of historic premillennialism, Philip Mauro (1921) proposed that the discourse on the Mount Olivet (Matthew 24, Mark 13, Luke 21) is an expansion of Daniel's "seventy weeks" prophecy. His research was influenced by the works of Martin Anstey (1913). In addition to the historical-messianic interpretation above, Mauro adds that, "the people of the prince that shall come shall destroy the city and the sanctuary" (9:25) is prophetic of the "desolation" of Jerusalem and the temple in 70 CE (Matthew 24:1-22; Luke 21:20-24) Mauro compares the words of Gabriel: "seventy weeks are determined upon thy people to finish the transgression" (Daniel 9:24) with Jesus' words: "Fill ye up then the measure of your fathers" (Matthew 23:32), interpreting these narratives as referring to the rejection and crucifixion of the Christ.

Dispensationalism interpretation

The Dispensational interpretation (beginning in the 19th century) extends the last week beyond the present day as in:

The consistent symbolical interpretation reads the numbers in verses 24 to 27 as symbolic. In this view the 490 years begin with the edict of Cyrus in 538 BCE, which permitted the Jews to return to Jerusalem. The first division of 7 weeks ends with the first advent of Christ. The second division is the period of the Christian church, stretching from the first and to Second Advent. The third division of one week is the last period of history—the time of tribulation caused by the Antichrist—which begins with the advent of the Antichrist and ends with his defeat.

Supporters of this view include Kliefoth, who is credited to be the first to establish exegetically the symbolic interpretation. He is followed, by and large, by Keil, Delitzsch, Leupold, Philip, Grelot and others.

The dispensational interpretation begins the 490 years with the permission Artaxerxes I Longimanus gave to Nehemiah. This is dated by most dispensationalists to 445 BCE (e.g. Sir Robert Anderson), but by some to 444 BCE. The “messiah” at the end of the 7+62 weeks is Jesus Christ, but because 7+62 = 69 weeks = 483 years from 445/4 BCE would extend to about CE 40—far beyond the lifetime of Christ—the 483 years are reduced to 476 years by interpreting these 490 years as "prophetic years" each consisting of only 360 literal days. Consequently the 483 years end with the crucifixion in CE 33 or 32. The 70th week is separated from the 69th week by a vast gap of over nineteen centuries. The entire "church age" is a gap during which the prophetic clock has stopped ticking. The 70th week does not start until the end of the church age, when the church will be "raptured” from the earth. During the 70th week the Antichrist—a revived Roman tyrant that will oppose God—will oppress the Jews and bring upon the world, during the latter half of a delayed seventieth week, a 3½ year tribulation.

The dispensational interpretation of the chronological scheme of 9:24-27 is very widely used today in the English-speaking world and beyond. Of the leading voices the following are representative JA Seiss, Sir Robert Anderson, The Scofield Reference Bible; LS Chafer; AJ McClain and HA Ironside.

In dispensational premillennialism, described in more detail above, a 'hiatus', which some refer to as a 'biblical parenthesis', occurs between the 69th and 70th week of the prophecy, into which the "church age" is inserted (also known as the "gap theory" of Daniel 9). The seventieth week of the prophecy is expected to commence after the rapture of the church, which will incorporate the establishment of an economic system using the number '666', the reign of the beast (the Antichrist), the false religious system (the harlot), the Great Tribulation and Armageddon.

See also

• Apocalypse
• Olivet discourse
• Post Tribulation Rapture
• Two Witnesses
• Year-day principle

Notes

1. Montgomery 1927, p. 400.
2. Knibb 2006, p. 435. sfn error: no target: CITEREFKnibb2006 (help)
3. Holbrook 1986, p. 110.
4. Hammer 1976, p. 2.
5. Hammer 1976, p. 3.
6. Collins 2002, p. 2.
7. Bar 2001, p. 211.
8. Reid 2000, p. 315.
9. Reid 1998, p. 315. sfn error: no target: CITEREFReid1998 (help)
10. Pasachoff & Littman 2005, p. 43-45. sfn error: no target: CITEREFPasachoffLittman2005 (help)
11. Hammer 1976, p. 8.
12. Collins 1998, p. 86.
13. Hammer 1976, p. 8-11.
14. Seow 2003, p. 30.
15. Brettler 2010, p. 214. sfn error: no target: CITEREFBrettler2010 (help)
16. Kratz 2001, p. 109. sfn error: no target: CITEREFKratz2001 (help)
17. Portier-Young 2013, p. 270.
18. Gallagher 2011, p. 137.
19. Brettler 2010, p. 214-215. sfn error: no target: CITEREFBrettler2010 (help)
20. ^ Collins 1998, p. 109.
21. ^ Collins 1998, p. 94.
22. Nelson 2013.
23. Collins 1998, p. 108-109.
24. Seow 2003, p. 180.
25. ^ ad loc
26. Boyer 1992, p. 30.
27. Collins 2013, p. 86.
28. Collins 2013, p. 87.
29. Froom 1950, pp. 17–18, "The molding, energizing force of Old Testament prophecy was already evident in Jewish history long before the dawn of the Christian Era. The Messianic hope of the Jews, and their national aspirations, which were based on prophecies, profoundly affected their fundamental attitude toward other nations. It permeated their entire thinking and action..."
30. After table in Froom 1950, pp. 456–7
31. After table in Froom 1950, pp. 894–5
32. After table in Froom 1948, pp. 528–9
33. After table in Froom 1948, pp. 784–5
34. After table in Froom 1946, pp. 252–3
35. After table in Froom 1946, pp. 744–5
36. ^ Daniel 9:25
37. Ezra 7:15–26 "With this money be sure to buy ... offerings, and sacrifice them on the altar of the temple of your God in Jerusalem ... then do whatever seems best with the rest of the silver and gold ... anything else needed for the temple of your God that you are responsible to supply ... appoint magistrates and judges to administer justice to all the people of Trans-Euphrates—all who know the laws of your God."
38. Based on General Conference of Seventh-day Adventists 2005, pp. 358–359
39. Daniel 9:24
40. ^ Daniel 9:27
41. Matthew 27:51
42. Mark 15:38
43. Luke 23:45
44. E.W. Hengstenberg, Christology of the Old Testament (reprint; McDill AFB, FL, 1973), pp. 803-930
45. J.N. Andrews, The Commandment to Restore and to Rebuild Jerusalem (Battle Creek, MI 1865)
46. E.B. Pusey, Daniel the Prophet, 2nd ed. (New York 1885), pp. 184-269
47. J. Raska, Zur Berechnung der Siebzig Wochen Daniels, Theologisch-Praktische Quartal-schrift 54 (1904), pp. 13-27
48. J. Hontheim, Das Todesjahr Christi und die Danielische Wochenprophetie, Katholik 34 (1906): 12-36, 96-128, 176-88, 254-81
49. Boutflower, In and Around the Book of Daniel, 2nd ed. (Grand Rapids, 1963), pp. 168-211
50. Smith, Uriah (1878). The Prophecies of Daniel and the Revelation. p. 828. {{cite book}}: Invalid |ref=harv (help)
51. O. Gerhardt, Die messianische Weissagung Daniel 9:24-27, NKZ 38 (1927): 561-87
52. "11". Pay Attention to Daniel's Prophecy!. Watch Tower Bible and Tract Society of Pennsylvania.
53. ^ "How Daniel's Prophecy Foretells the Messiah's Arrival". Watch Tower Bible and Tract Society of Pennsylvania. 2009.
54. Insight on the Scriptures (Vol. II ed.). Watch Tower Bible and Tract Society of Pennsylvania. pp. 899–901.
55. Mauro, Philip (1921, revised 1944). The Seventy Weeks and the Great Tribulation. Philip Mauro Library. pp. 136:3. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)
56. Mauro, Philip (1921). The Seventy Weeks and the Great Tribulation (1988 Revised ed.). Grace Abounding Ministries. pp. 1–4.
57. T Kliefoth, Das Buch Daniel (1868)
58. C. F. Keil, "The Book of Daniel," Commentary on the Old Testament, eds. C. F. Keil
59. F. Delitzsch (Edinburgh, 1891), pp. 399-402
60. H. C. Leupold, Exposition of Daniel, 2nd ed. (Grand Rapids, 1969) pp. 403-410
61. J. Philip, By the Rivers of Babylon. Studies in the Book of Daniel (Aberdeen, 1972), p. 134
62. P. Grelot, "Soixante-dixsemaines d'annees," Bib 50 (1969): 169-86
63. J. A. Seiss, Voices From Babylon (Philadelphia, 1879)
64. Sir Robert Anderson, The Coming Prince (London, 1909)
65. C. I. Scofield, ed.. The Scofield Reference Bible (New York, 1911)
66. L. S. Chafer, The Kingdom in History and Prophecy (Chicago, 1936)
67. A. J. McClain, Daniel's Prophecy of the Seventy Weeks (Grand Rapids, 1940)
68. H. A. Ironside, The Great Parenthesis (Grand Rapids, 1943)
69. Pentecost, J. Dwight (1958). Things to Come: A Study in Biblical Eschatology (Zondervan reprint ed.). Dunham Publishing Co. ISBN 0310873959.

References

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• Froom, Le Roy Edwin (1948). Pre-Reformation and Reformation Restoration, and Second Departure. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. Vol. 2. The Review and Herald Publishing Association. p. 863. {{cite book}}: Invalid |ref=harv (help)
• Froom, Le Roy Edwin (1946). PART I, Colonial and Early National American Exposition. PART II, Old World Nineteenth Century Advent Awakening. The Prophetic Faith of our Fathers: The Historical Development of Prophetic Interpretation. Vol. 3. The Review and Herald Publishing Association. p. 802. {{cite book}}: Invalid |ref=harv (help)
• Gallagher, Eugene V. (2011). "Millennialism, Scripture, and Tradition". In Wessinger, Catherine (ed.). The Oxford Handbook of Millennialism. Oxford University Press. {{cite book}}: Invalid |ref=harv (help)
• General Conference of Seventh-day Adventists (2005). Seventh-day Adventists Believe (2nd ed.). pp. 358–359. {{cite book}}: Invalid |ref=harv (help)
• Grabbe, Lester L. (2010). An Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel, and Jesus. Continuum. {{cite book}}: Invalid |ref=harv (help)
• Grabbe, Lester L. (2002a). Judaic Religion in the Second Temple Period: Belief and Practice from the Exile to Yavneh. Routledge. {{cite book}}: Invalid |ref=harv (help)
• Grabbe, Lester L. (2002b). "A Dan(iel) For All Seasons". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. {{cite book}}: Invalid |ref=harv (help)

• Hammer, Raymond (1976). The Book of Daniel. Cambridge University Press. {{cite book}}: Invalid |ref=harv (help)
• Harrington, Daniel J. (1999). Invitation to the Apocrypha. Eerdmans. {{cite book}}: Invalid |ref=harv (help)
• Hill, Andrew E. (2009). "Daniel". In Garland, David E.; Longman, Tremper (eds.). Daniel—Malachi. Zondervan. {{cite book}}: Invalid |ref=harv (help)
• Hill, Charles E. (2000). "Antichrist". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. {{cite book}}: Invalid |ref=harv (help)
• Holbrook, Frank B. (1986). The Seventy Weeks, Leviticus, and the Nature of Prophecy (Volume 3 of Daniel and Revelation Committee Series ed.). Biblical Research Institute, General Conference of Seventh-day Adventists. ISBN 0925675024. {{cite book}}: Invalid |ref=harv (help)
• Horsley, Richard A. (2007). Scribes, Visionaries, and the Politics of Second Temple Judea. Presbyterian Publishing Corp. {{cite book}}: Invalid |ref=harv (help)
• Horton, Michael (2012). "Eschatology". In Kapic,, Kelly M.; McCormack, Bruce L. (eds.). Mapping Modern Theology: A Thematic and Historical Introduction. Baker Books. {{cite book}}: Invalid |ref=harv (help)CS1 maint: extra punctuation (link)
• Huey, F.B. (1993). Jeremiah, Lamentations. B&H Publishing. {{cite book}}: Invalid |ref=harv (help)
• Knibb, Michael (2009). Essays on the Book of Enoch and Other Early Jewish Texts and Traditions. BRILL. {{cite book}}: Invalid |ref=harv (help)
• Knibb, Michael (2002). "The Book of Daniel in its Context". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. {{cite book}}: Invalid |ref=harv (help)
• Koch, Klaus (2002). "Stages in the Canonization of the Book of daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. {{cite book}}: Invalid |ref=harv (help)

• Kratz, Reinhard (2002). "The Visions of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. {{cite book}}: Invalid |ref=harv (help)
• Lucas, Ernest C. (2005). "Daniel, Book of". In Vanhoozer, Kevin J.; Bartholomew, Craig G.; Treier, Daniel J. (eds.). Dictionary for Theological Interpretation of the Bible. Baker Academic. {{cite book}}: Invalid |ref=harv (help)
• Matthews, Victor H.; Moyer, James C. (2012). The Old Testament: Text and Context. Baker Books. {{cite book}}: Invalid |ref=harv (help)
• Nelson, William (2013). Daniel. Baker Books. {{cite book}}: Invalid |ref=harv (help)
• Nichol, F., ed. (1954). "chronology chart". SDA Bible Commentary. pp. 326–327. {{cite book}}: Invalid |ref=harv (help)
• Niskanen, Paul (2004). The Human and the Divine in History: Herodotus and the Book of Daniel. Continuum. {{cite book}}: Invalid |ref=harv (help)
• Littman, Robert J. (2005). A Concise History of the Jewish People. Rowman & Littlefield. {{cite book}}: Invalid |ref=harv (help)
• Portier-Young, Anathea E. (2013). Apocalypse Against Empire: Theologies of Resistance in Early Judaism. Eerdmans. ISBN 9780802837110. {{cite book}}: Invalid |ref=harv (help)
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• Redditt, Paul L. (2009). Introduction to the Prophets. Eerdmans. {{cite book}}: Invalid |ref=harv (help)
• Reid, Stephen Breck (2000). "Daniel, Book of". In Freedman, David Noel; Myers, Allen C. (eds.). Eerdmans Dictionary of the Bible. Eerdmans. {{cite book}}: Invalid |ref=harv (help)
• Rowland, Christopher (2007). "Apocalyptic Literature". In Hass, Andrew; Jasper, David; Jay, Elisabeth (eds.). The Oxford Handbook of English Literature and Theology. Oxford University Press. {{cite book}}: Invalid |ref=harv (help)
• Ryken,, Leland; Wilhoit, Jim; Longman, Tremper (1998). Dictionary of Biblical Imagery. InterVarsity Press. {{cite book}}: Invalid |ref=harv (help)CS1 maint: extra punctuation (link)
• Sacchi, Paolo (2004). The History of the Second Temple Period. Continuum. {{cite book}}: Invalid |ref=harv (help)
• Schwartz, Daniel R. (1992). Studies in the Jewish Background of Christianity. Mohr Siebeck.
• Seow, C.L. (2003). Daniel. Westminster John Knox Press. {{cite book}}: Invalid |ref=harv (help)
• Schiffman, Lawrence H. (1991). From Text to Tradition: A History of Second Temple and Rabbinic Judaism. KTAV Publishing House. {{cite book}}: Invalid |ref=harv (help)
• Spencer, Richard A. (2002). "Additions to Daniel". In Mills, Watson E.; Wilson, Richard F. (eds.). The Deuterocanonicals/Apocrypha. Mercer University Press. {{cite book}}: Invalid |ref=harv (help)
• Towner, W. Sibley (1984). Daniel. Westminster John Knox Press. {{cite book}}: Invalid |ref=harv (help)
• VanderKam, James C. (2010). The Dead Sea Scrolls Today. Eerdmans. {{cite book}}: Invalid |ref=harv (help)
• VanderKam, James C.; Flint, Peter (2013). The meaning of the Dead Sea scrolls: their significance for understanding the Bible, Judaism, Jesus, and Christianity. HarperCollins. {{cite book}}: Invalid |ref=harv (help)
• Weber, Timothy P. (2007). "Millennialism". In Walls, Jerry L. (ed.). The Oxford Handbook of Eschatology. Oxford University Press. {{cite book}}: Invalid |ref=harv (help)
• Wesselius, Jan-Wim (2002). "The Writing of Daniel". In Collins, John J.; Flint, Peter W.; VanEpps, Cameron (eds.). The Book of Daniel: Composition and Reception. BRILL. {{cite book}}: Invalid |ref=harv (help)

• Hoehner, Harold W. (1978). Chronological aspects of the life of Christ ( ed.). Grand Rapids: Zondervan. p. 115. ISBN 9780310262114.
• Montgomery, James A (1927). A Critical and Exegetical Commentary on the Book of Daniel (BiblioBazaar, 2010 Reprint ed.). Edinburgh: T & T Clark. pp. 372–404. ISBN 9781176278707.
• Walvoord, A commentary by John F. (1989). Daniel: the key to prophetic revelation (Moody Paperback ed. ed.). Chicago: Moody Press. ISBN 9780802417534. {{cite book}}: |edition= has extra text (help)

External links

• Daniel 9 The Seventy Weeks, Jews for Judaism audio file
• True Messiah - Properly Anointed; False Messiah - Smeared with Ointment, Virtual Yeshiva article by UriYosef
• The 9th chapter of Daniyyel by Mordochai ben Tziyyon, former Professor of Jewish Bible Studies at the Hebrew University, Jerusalem, Israel
• The 70 Weeks and 457 B.C.
• When Did the Seventy Weeks of Daniel 9:24 Begin?
• A Critical Examination of the Seventy Weeks Prophecy

• Angelic apparitions
• Christian eschatology
• Book of Daniel
• Christian terminology
• Gabriel