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Notes on Daniel: Daniel 9 – Does the Fourth Vision of Daniel extend past the seventy sevens?

By Jay Rogers
Published August 31, 2019

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy” (Daniel 9:24).


In the Days of These Kings (Book)

Perfect-bound Paperback — 740 pages

The Book of Daniel in Preterist Perspective

“And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (Daniel 2:44).

The overarching message of Daniel is that Jesus the Messiah is even now ruling over the nations. He is the King of kings. Daniel tells us that Messiah’s kingdom will advance in the whole world from “generation to generation” (Daniel 4:4,34). Christ’s dominion is “given to the people of the saints of the most High” (Daniel 7:22). Our purpose then is to see “all people, nations, and languages … serve and obey him” (Daniel 7:14,27).

This comprehensive work offers a fascinating look at the book of Daniel in preterist perspective. Great attention is paid to the writings of ancient and modern historians and scholars to connect the dots and demonstrate the continuity of Daniel’s prophecy with all of Scripture.

$19.95 — ORDER NOW!

(We accept all major credit cards and PayPal.)

Click here for more information


Seventy weeks — or literally seventy sevens, is seven times the 70 years that the Jews spent in captivity in Babylon. It is not necessary to find a historical event to match anything that happened beyond the year when Jesus was crucified. In fact, the prophecy of Daniel does not describe in detail any specific event at the end of the seventieth week, but focuses rather on an event to take place the “middle of the week” (Daniel 9:27). This event is the crucifixion of Jesus, when Messiah shall be “cut off” (Daniel 9:26).

Does the Fourth Vision of Daniel 9 include the events leading up to AD 70 and the destruction of the Temple at Jerusalem?

Yes, Daniel 9 refers to this catastrophic event in the history of the Jews.

Daniel 9:27 — “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”

In the midst of the week, or, in the middle of the week — Christ preached from AD 27 to 30 and then by His sacrifice on the cross He fulfilled the sacrificial requirements of the Law.

In the 1800s, dispensationalists, such as C.I. Scofield, invented the idea of the seventieth week of Daniel extending until our day. It was necessary to their system since Daniel gives a 490 year period extending from the time of Ezra until the coming of Christ. Yet dispensationalists wanted in effect to have their cake and eat it too. Since their system interprets much of Daniel, Matthew 24 and Revelation as yet to take place, they needed to imagine a “gap” in the middle of Daniel’s seventieth week.

The overspreading of abominations — This most likely refers to the “abomination of desolation” (Matthew 24:15) or the bringing of ensigns and standards of the pagan Romans into the Temple by the Roman general Titus. Daniel gives seventy weeks – a 490 year time period – in order for the sacrificial mission of the Messiah to be fulfilled.

“And for the overspreading of abominations he shall make it desolate” (Daniel 9:27).

“And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days” (Daniel 12:11).

“When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place” (Matthew 24:15).

This could also refer to the profanation of the Temple by Jews who rejected the Messiah and called for His crucifixion. However, Jesus refers to both Daniel 9:27 and Daniel 12:11 in the Mount Olivet Discourse as an event to take place within a “generation” (Matthew 24:34) after His time on earth. A biblical generation is usually thought to be a 40 year time period (cf. Deuteronomy 29:5,22). Titus, the Roman general, profaned the sanctuary of the Temple and completely destroyed it by AD 70.

Daniel 9:27 does not indicate that this “abomination of desolation” must occur in the middle of the seventieth week. The Temple sacrifices were made ineffectual by Christ’s death on the cross in AD 30. The “middle of the week” points to the time when Christ would cause the sacrifices to cease by being “cut off” (Daniel 9:26). However, the sacrifices did not literally cease until the Romans destroyed the Temple 40 years later in AD 70. Then the Temple sacrifices were made “desolate, even until the consummation, and that determined shall be poured upon the desolate.”

Are the “1290 days” of Daniel 12:11 part of the seventy weeks?

The Messiah was “cut off” (Daniel 9:26). This means that Jesus was crucified. Here the dispensationalist view agrees with preterism. But the dispensationalist conflates the “middle of the week” (Daniel 9:27) with the “1290 days” (Daniel 12:11), which are both roughly three-and-half years. Then the dispensationalist sees a remaining week of years as taking place in the far distant future when the Antichrist will “confirm a covenant in the middle of the week” with the revived nation-state of Israel. Thus a verse that is meant to apply to the Messiah is misinterpreted to predict a future Antichrist figure and a future seven year tribulation.

The preterist solution is that the “abomination that causes desolation” (Daniel 9:27, 12:11; Matthew 24:15) refers to the destruction of the Temple in the generation of the Messiah. However, the razing of the Temple did not come at the end of the seventieth week – 490 years after 457 BC – but rather in AD 70.

Daniel’s purpose was to point to the time when the Messiah would be “cut off” – “in the middle of the [70th] week” – or in AD 30 – at which time the Temple sacrifices would become ineffectual. According to the Epistle to the Hebrews, the Jews of the first century were implored to accept the “once for all” sacrifice of the Messiah (Hebrews 10:10). As more Jews were converted over time, the sacrifices in the Temple would have gradually ceased. However, the rejection of the Messiah by the majority of Jews after AD 30 was the cause of Jerusalem’s utter destruction 40 years later.

Even until the consummation — This refers to the actual cessation of the sacrifices caused by the destruction of the Temple. Jesus in fact, made the sacrifices in the Temple ineffectual in AD 30. However, the continuing sacrifices coupled with the unbelief of the Jews led to the “abomination that causes desolation.” The destruction of the Temple was the final effect.

That determined shall be poured upon the desolate — This refers to the declaration of Jesus in Matthew 24:34 that “this generation shall not pass, till all these things be fulfilled.” The Temple would be destroyed before “this generation” should pass away. A period of 40 years, or a biblical generation, was determined until the wrath of God was to be poured out upon the Temple at Jerusalem causing the sacrifices to become “desolate” in visible reality.

If the 490 years also refers to the time when the Temple would be destroyed, then this leaves a gap of an extra 36 years that does not fit into the 490 year timeline. Some preterists have taught that Stephen’s sermon to the Jews in Acts 7 and his resulting martyrdom occurred at the end of the 490 year time period after the death of Christ. Thus the time period from the Passover of AD 30 to Stephen’s martyrdom in AD 34 represented the second part of the seventieth week. I personally find this view to be a strained conjecture. Stephen’s sermon is simply irrelevant to Daniel’s prophecy and nowhere are we given the exact year of his death.

Since Jesus gave a specific 40 year prediction concerning the destruction of the Temple – the Mount Olivet Discourse in AD 30 to the destruction of Jerusalem in AD 70 – we do not need to search for a solution to the supposed problem of a “missing part of the seventieth week.”

Does this mean Jesus ministered for exactly three-and-a-half years?

It should be noted that Jesus is portrayed as having participated in three Passover celebrations in the Gospels. If He began His public ministry in the fall of AD 27, then the Passovers in 28, 29 and 30 would fulfill those references. The last Passover when Jesus was crucified was the “middle of the week.” However, it is not the “middle” in the sense of an exact center point bisecting a line. Although it is popularly taught on the basis of Daniel 9:27 that Jesus’ public ministry lasted exactly three-and-a-half years, I do not hold the view that the “middle” means the exact center. In fact, the three Passovers recorded in the Gospels only necessitate the length of Jesus’ ministry to be around two-and-a-half years, not three-and-half.


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The Silent Scream (DVD) Eight Languages

“When the lives of the unborn are snuffed out, they often feel pain, pain that is long and agonizing.” – President Ronald Reagan to National Religious Broadcasters Convention, January 1981

Ronald Reagan became convinced of this as a result of watching The Silent Scream – a movie he considered so powerful and convicting that he screened it at the White House.

The modern technology of real-time ultrasound now reveals the actual responses of a 12-week old fetus to being aborted. As the unborn child attempts to escape the abortionist’s suction curette, her motions can be seen to become desperately agitated and her heart rate doubles. Her mouth opens – as if to scream – but no sound can come out. Her scream doesn’t have to remain silent, however … not if you will become her voice. This newly re-mastered version features eight language tracks and two bonus videos.

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The Beast of Revelation IdentifiedThe Beast of Revelation: Identified (DVD)

Who is the dreaded beast of Revelation?

Now at last, a plausible candidate for this personification of evil incarnate has been identified (or re-identified). Ken Gentry’s insightful analysis of scripture and history is likely to revolutionize your understanding of the book of Revelation — and even more importantly — amplify and energize your entire Christian worldview!

Historical footage and other graphics are used to illustrate the lecture Dr. Gentry presented at the 1999 Ligonier Conference in Orlando, Florida. It is followed by a one-hour question and answer session addressing the key concerns and objections typically raised in response to his position. This presentation also features an introduction that touches on not only the confusion and controversy surrounding this issue — but just why it may well be one of the most significant issues facing the Church today.

Ideal for group meetings, personal Bible study — for anyone who wants to understand the historical context of John’s famous letter “… to the seven churches which are in Asia.” (Revelation 1:4)

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Massacre of Innocence (DVD)

Exposing The Occult Roots of Abortion

This presentation looks at the spiritual roots of abortion and exposes the myths surrounding child killing. Little known historical facts about abortion and how they relate to modern feminism are presented logically and accurately. Has been effective in converting many to a pro-life position.

Massacre of Innocence goes where no pro-life presentation has gone before in “tearing the lid off abortion” to reveal the spiritual realities we must battle if we will bring an end to this crime. The presentation is absorbing, fast-paced, informative and incredibly devastating to any attempt to justify abortion.

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— Congressman Robert K. Dornan

Running time: 85 minutes

$19.95 — ORDER NOW!

(We accept all major credit cards and PayPal.)

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In the Days of These Kings (Book)

Perfect-bound Paperback — 740 pages

The Book of Daniel in Preterist Perspective

“And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (Daniel 2:44).

The overarching message of Daniel is that Jesus the Messiah is even now ruling over the nations. He is the King of kings. Daniel tells us that Messiah’s kingdom will advance in the whole world from “generation to generation” (Daniel 4:4,34). Christ’s dominion is “given to the people of the saints of the most High” (Daniel 7:22). Our purpose then is to see “all people, nations, and languages … serve and obey him” (Daniel 7:14,27).

This comprehensive work offers a fascinating look at the book of Daniel in preterist perspective. Great attention is paid to the writings of ancient and modern historians and scholars to connect the dots and demonstrate the continuity of Daniel’s prophecy with all of Scripture.

$19.95 — ORDER NOW!

(We accept all major credit cards and PayPal.)

Click here for more information


The Four Keys to the Millennium (Book)

Foundations in Biblical Eschatology

By Jay Rogers, Larry Waugh, Rodney Stortz, Joseph Meiring. High quality paperback, 167 pages.

All Christians believe that their great God and Savior, Jesus Christ, will one day return. Although we cannot know the exact time of His return, what exactly did Jesus mean when he spoke of the signs of His coming (Mat. 24)? How are we to interpret the prophecies in Isaiah regarding the time when “the earth will be full of the knowledge of the LORD as the waters cover the sea” (Isa. 11:19)? Should we expect a time of great tribulation and apostasy or revival and reformation before the Lord returns? Is the devil bound now, and are the saints reigning with Christ? Did you know that there are four hermeneutical approaches to the book of Daniel and Revelation?

These and many more questions are dealt with by four authors as they present the four views on the millennium. Each view is then critiqued by the other three authors.

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