Research Paper on "Daniel 9:24-27 the Student of the Bible"

Research Paper 7 pages (2258 words) Sources: 5

[EXCERPT] . . . .

Daniel 9:24-27

The student of the Bible, and particularly of the Old Testament, is faced with several interesting challenges. Not least of these is the fact that texts such as Daniel 9:24-27 can be interpreted in a number of ways. Indeed, many prophetic Old Testament texts have been subject to diverse interpretations. Mostly, these interpretations would depend upon the point-of-view of the interpreter. The Jewish approach to Daniel 9:24-27 would for example most likely offer a non-Christological view. Generally, the Christian viewpoint regards the New Testament as fulfilling the Old, which would invite a Christological view of the text in question. Both interpretations are in turn based upon interpretations of the historical and biblical context of the passage, as well as current commentary relating to the texts. Whichever is preferred, it also remains a fact that much of the Bible, and particularly of ancient Scripture, is open to interpretation. At the basis of the dispute is the meaning of the "seventy weeks" as prophesied by Daniel.

Towards the Literal: Christological Interpretations

Ronald W. Pierce

for example explicates that the most-often used interpretations of the text could take one of these two basic forms. What Pierce refers to as the "critical approach," interprets the text as referring to the desecration of the temple by Antiochus Epiphanes during 167-164 BC. The "conservative," or Christological view, on the other hand, considers the text to be a prophecy relating to Christ himself.

Another author, John F. Walvoord

, views the issue as depending upon the interpretation of the 70 weeks in two parts: the fulfilment of the first 69 weeks in the first place, and the fulfilment of the final, seventieth week in the second. Furthermore, Walvoord also states that there is a significant lack of agreement among critics regarding the interpretation of the passage. Indeed, the author notes that two interpretations would seldom display precisely the same exegesis. The author then attempts to solve this problem by means of providing and exposition of the Christological and non-Christological interpretation, first of the first 69 weeks, and then of the final week.

As already mentioned, those adhering to the Christological view consider the 69 weeks as culminating in the events of Christ's life. The non-Christological view is further complicated by diverging into views that interpret the 69 weeks as culminating in a time either before or after Christ. According to Walvoord, many interpreters regard the number 70 as being literally applicable. This view is based upon the frequent occurrence of the number 70 and 7 throughout the Old Testament, and in terms of the prophesy regarding Israel.

Walvoord also notes that many non-Christological interpreters hold the view that the seventy weeks began in 586 BC, with the complete desolation of Jerusalem. According to the chronology, the Jews were then allowed to return to Jerusalem in 538 BC. This is followed by 62 "weeks" or 434 years, which culminated in the desecration during 168 BC.

Walvoord however disagrees with this calculation based upon a basic major error. He notes that, instead of the Jeremiahic prophecy, the seventy weeks in fact began at the restoration of Jerusalem. Historians place this in 445 BC. When followed by the appropriate amount of time, this culminates in 104 BC. Some critics go as far as claiming that Daniel was mistaken in his calculations of the time involved, or even that Jeremiah was incorrect in his prophecy.

This literal attempt at calculation is only one of the Christological views. Walvoord notes that the Jewish interpretation is "more interesting." This interpretation holds that Daniel's seventieth week is fulfilled when Jerusalem is destroyed in 70 AD. Although not literal, Walvoord holds this interpretation as "more satisfactory" than the one offered earlier. Indeed, so well-substantiated is this view, that some Christological interpretations also include certain of its elements.

Walvoord notes that most conservative views hold the 69 weeks preceding Daniel's 70th week culminates in Christ. One such interpretation holds as fully accurate Daniel's prophecy and calculations. The author cites Sir Robert Anderson as providing certain basic conclusions regarding the interpretation of the chronology. Firstly, the seventy week is seen as representative of 490 years; one year per day of the 70 weeks. Secondly, because there was only ever one decree for rebuilding Jerusalem, the city was rebuilt during the time of Nehemiah. Finally, the probable date of Christ's journey into Jerusalem was during the end of 360 "days," which culminated in 173,880 days. This was also in fulfilment of Zechariah 9:9.

The strongest basis for this type of interpretation is the literal interpretation of its chronology. Not only is it based upon sound chronological data, but it also adheres to historical data. Walvoord uses this element to favor the Christological interpretation, and particularly the one offered by Sir Anderson, as superior to all others. According to the author, non-Christological views are simply the result of prejudice either against Christ or against a literal chronological interpretation.

The literal interpretation of the 69 weeks, as Walvoord logically states, should also culminate in a literal interpretation of the 70th week. However, matters become problematic when, even in the Christological interpretation, there is a distinct lapse of time between the end of the 69 weeks and the beginning of the 70th. Here interpretation is then once again open; and Walvoord asks the question that many interpreters ask themselves: will week 70 occur in the future, or has it already occurred?

Charles H. Ray3 offers the possibility that the 70th week is still on its way, with the return of Christ to the earth. According to the author, this Christological interpretation makes the most sense when interpreted in the most literal sense; the years are actual years, and a significant amount of time elapses after the first 69 "weeks."

According to the prophecy, the 490 years are divided into three stages. The first is 49 years, beginning with Jerusalem that is to be rebuilt. After this, a 434-year period follows that begins with the ministries of Ezra and Nehemiah, until Christ's presentation of himself to the Jews. The significance of this interpretation is that the Jews' rejection of Christ is not viewed as part of the 70 "weeks." The reason that Ray offers for this is the fact that neither the rejection nor the time of the Gentiles is mentioned in the prophecy. This is also the reason for the interpretation of the final week to occur at some future time, when Christ is to return to earth and impose the seven-year Tribulation.

This interpretation of a hypothetical future is often used by non-Christological in refuting the Christological view. Indeed, this group of critics hold that the 70 weeks cannot be interpreted in this literal sense, and that symbolic meanings are to be ascribed. The author, clearly leaning toward the Christological interpretation, on the other hand notes that a more symbolic interpretation than the one offered has the difficulty of inviting any interpretation a critic may wish to impose. This in turn opens the possibility to spiritualizing the passage, or as mentioned above, to claim that the prophecy was mistaken.

Interpreting the 70 Weeks

Like Walvoord, Charles Ray

also considers the Christological interpretation to be more valid than non-Christological views. Indeed, he refutes what he refers to as the "liberal" viewpoint, which states that Daniel's prophecy had "nothing to do with Jesus." Like Walvoord, Ray refutes this point on the basis of the fact that its authors claim a mistake on Daniel's part.

The author takes some time and trouble to explicate the meaning of the 70 weeks. In its most literal interpretation, it is possible, although not very likely, that the 70 weeks are indeed just that -- 490 days. Other likely interpretations of the number 490 is that it refers to weeks, months, or years. Because of its brevity, days are discarded by most serious critics. Further evidence, such as Daniel's reference to "days" in Chapter 10:2-3 indicates that he would indeed have referred to the word if this is what was meant. Furthermore, 490 days would not have been enough for the events that he prophesied for this time.

The interpretation of months is discarded because of its lack of significance. There is no specific meaning attached to months in terms of number or the Jewish culture at the time. According to the author, the prophecy would have been more specific if months had been the intended interpretation.

For these reasons, the time unit of years is favored in this specific interpretation. According to Ray, this is affirmed by other recognized sources of criticism relating to this text. As further substantiation for this interpretation, Ray also notes a reference to Jeremiah 25:11-12, referred to by Daniel himself at the beginning of his 9th chapter. Jeremiah indicates years in terms of Judah's exile, which, if logically interpreted, would have influenced Daniel's meaning to adheres to years rather than the more literal interpretation of days or weeks. Other factors that substantiate the interpretation of the time as spanning… READ MORE

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