Bible Stories

Gabriel reveals to Daniel that a period of seven sevens will pass from the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes (Dn. 9:25a). Calculated in years, this means that the period will last forty-nine years (7 x 7 = 49). The end of this period must coincide with the appointment of the Anointed One or the ruler (Dn. 9:25a). This ruler, who is the anointed one, is the high priest, Joshua, who was appointed as high priest after the exile (Zch. 3:1).

During the second period, which will last sixty-two periods, Jerusalem will be rebuilt with streets and a trench (Dn. 9:25b). Calculated in years, this means that the age will last four hundred and thirty-four years (62 x 7 = 434). At the end of this period, the anointed one will be cut off [or killed] and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary (Dn. 9:26a).

This refers to the post-exile period that began in 538 BCE. For a large part of this period, the Jews lived under Persian rule, but in 333 BCE, Alexander conquered the Persian Empire. After the death of Alexander, his kingdom was divided. Initially the Ptolemies had control over Palestine, but in 198 BCE, the Seleucids gained control. The Seleucid king, who made life difficult for the Jews, was Antiochus IV who reigned from 175 BCE to 164 BCE. Daniel 9:26a refers to him. The ruler who will be cut off (Dn. 9:26a) refers to the death of Onias III, the high priest who was murdered in 171 BCE. If, however, we calculate the period between 538 BCE and 171 BCE, we arrive at 367 years and not 434 as calculated above. Still, we have to bear in mind that the verse only provides a general indication of the period and should not be interpreted as an exact, correct-to-the-very-day calculation.

The third period will only last seven years. In this case we have to take the end of the previous period as the beginning of the last one. If we then subtract the years (171 — 7 = 164), it is evident that the third period concerns the rule of Antiochus IV. After all, his reign lasted from 175 BCE until 164 BCE. Gabriel sketches the third period as an exceptionally violent period. There will be war — until the end, and desolations have been decreed (Dn. 9:26b). But the second half of this period in particular (the last three-and-a-half years) will be characterised by religious offences committed by Antiochus IV. This number corresponds with a time, times and half a time to which Daniel 7:25 refers (see also Dn. 8:14-26) .

Antiochus IV initiated his religious policy, which the Jews resented so much, in 167 BCE. Apart from putting an end to sacrifice and offering (Dn. 9:27a), he set up an abomination that causes desolation on a wing of the temple (Dn. 9:27b). This abomination refers to the altar for the god Zeus Olympus which Antiochus IV had erected. However, the hope presented to believers was that Antiochus IV would not triumph for long. His death and the end of his reign were in sight (Dn. 9:27b).

It is therefore evident that the book of Daniel in no way mentions Jesus and the Antichrist. Nevertheless, we should bear in mind that the authors of the New Testament books had access only to the Old Testament as sacred scriptures when they wrote about Jesus. Therefore, they used Old Testament descriptions and expressions when they wrote about him. They interpreted Jesus on the basis of these religious writings. Another way of putting it would be to say that they reverted to familiar material in their attempts to make sense of the life and acts of Jesus.

When Mark presents Jesus‘ pronouncements on the future destruction of Jerusalem, he refers, among other things, to descriptions found in Daniel. See, for example, Mark 13:14: “When you see ‘the abomination that causes desolation‘ standing where it does not belong – then let those who are in Judea flee to the mountains.” Mark does not refer directly to Daniel, but Matthew (who took over Mark’s wording) does. He begins his passage as follows: “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel - then let those who are in Judea flee to the mountains” (Mt. 24:15-16). In other words, the words in italics were added by Matthew. Luke, on the contrary, merely states: “When you see Jerusalem being surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains” (Lk. 21:20-21). The contention that Jesus himself spoke about the prophet Daniel therefore does not have a solid foundation.

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