the year A.D. 70, the Roman armies surrounded the city of Jerusalem, killed many
of its inhabitants, tore down the walls and Temple, and burnt what could be
burned. Daniel clearly wrote about this coming event over 600 years before it
happened. Daniel wrote,
26 "And after the sixty-two weeks Messiah shall be cut off,
but not for Himself; And the people of the prince who is to come Shall
destroy the city and the sanctuary. The end of it shall be with a flood,
And till the end of the war desolations are determined.Daniel 9:26
According to Daniel, the people of a future
prince “Shall destroy the city and sanctuary”.
Daniel is foretelling
the destruction of the Temple and city of Jerusalem in A.D. 70, this
point both Jewish and Christian interpreters agree upon. The issue is,
does this verse refer to the Messiah and is the Messiah Jesus, or are
the Christians trying to fit Jesus into the book of Daniel?
said, lets examine the objections to the Seventy Weeks of Daniel
as understood from the Christian interpretation.
New King James Version
Judaica Press Tanakh
24 "Seventy weeks are determined For your people and for
your holy city, To finish the transgression, To make an end of
sins, To make reconciliation for iniquity, To bring in
everlasting righteousness, To seal up vision and prophecy, And
to anoint the Most Holy.
25 "Know therefore and understand, That from the going
forth of the command To restore and build Jerusalem Until
Messiah the Prince, There shall be seven weeks and sixty-two
weeks; The street shall be built again, and the wall, Even in
26 "And after the sixty-two weeks Messiah shall be cut off,
but not for Himself; And the people of the prince who is to come
Shall destroy the city and the sanctuary. The end of it shall be
with a flood, And till the end of the war desolations are
27 Then he shall confirm a covenant with many for one week;
But in the middle of the week He shall bring an end to sacrifice
and offering. And on the wing of abominations shall be one who
makes desolate, Even until the consummation, which is
determined, Is poured out on the desolate."
weeks [of years] have been decreed upon your people and upon the
city of your Sanctuary to terminate the transgression and to end
sin, and to expiate iniquity, and to bring eternal
righteousness, and to seal up vision and prophet, and to anoint
the Holy of Holies.
25. And you shall know and understand that from the
emergence of the word to restore and to rebuild Jerusalem until
the anointed king [shall be] seven weeks, and [in] sixty-two
weeks it will return and be built street and moat, but in
26. And after the sixty-two weeks, the anointed one will be
cut off, and he will be no more, and the people of the coming
monarch will destroy the city and the Sanctuary, and his end
will come about by inundation, and until the end of the war, it
will be cut off into desolation.
27. And he will strengthen a covenant for the princes for
one week, and half the week he will abolish sacrifice and meal-
offering, and on high, among abominations, will be the dumb one,
and until destruction and extermination befall the dumb one.
Objection 1: The Seventy
Weeks of Daniel (Daniel 9:24-27) is not talking about the Messiah or the
A. Reply to Objection 1 Rashi the famous commentator in the saw a link between Daniel
9:24-27 and the Messianic era.
We can see
even Rashi saw this period as the Messianic period as referenced in
Daniel. In his commentary, he viewed the events mentioned in verse 24
as completed on the nation Israel for the for their sin, in order for
the nation to have eternal righteousness. Rashi applied the verses of
Isaiah 53, as the nation (Israel) suffering for sins, he sees a similar
meaning here. The nation suffers for sins, to complete their
retribution. This retribution continues until the day of King Messiah.
Rashi’s comments are as follows.
Daniel 9:24 Seventy
weeks [of years] have been decreed on Jerusalem from the day of the
first destruction in the days of Zedekiah until it will be [destroyed]
the second time. to terminate the transgression and to end sin so that
Israel should receive their complete retribution in the exile of Titus
and his subjugation, in order that their transgressions should
terminate, their sins should end, and their iniquities should be
expiated, in order to bring upon them eternal righteousness and to
anoint upon them (sic) the Holy of Holies: the Ark, the altars, and the
holy vessels, which they will bring to them through the king Messiah.
The number of seven weeks is four hundred and ninety years. The
Babylonian exile was seventy [years] and the Second Temple stood four
hundred and twenty [years].
Not that Rashi says, the
Daniel 9:25 and 26 is the Messiah, but he at least
sees the messianic context of these verses. He sees the second phase
following the destruction of the Temple in A.D. 70
until destruction and extermination befall the dumb one and the ruling
of the abomination will endure until the day that the destruction and
extermination decreed upon it [will] befall it, in the days of the king
In his comments on verse 27, Rashi sees this period of retribution
ending in the days of King Messiah who will terminate the destruction
decreed. So the context of this being part of the Messianic era, is not
just a Christian interpretation.
B. Reply to
Objection 1 If we compare the events described in Daniel 9:24 and what is
accomplished in the Seventy Weeks (490-years), they are clearly
Messianic in nature.
To understand if this section of scripture is talking about Messiah, we
can examine what Daniel 9:24-27 tells us, and compare those words to
what we know about the Messianic-Era. Clearly, the Tanakh
(The Old Testament) gives very specific information about the times of
the Messiah. Daniel 9:24 lists some very specific events to take place in the
490-years decreed on Jerusalem and the Jewish people.
Gabriel tells Daniel
490-years are determined on his people, “The Jews” and his city,
“Jerusalem”, what is significant about these 490 years? Why should we
care about this period? Because, Gabriel informed Daniel, some
significant events will take place in this segment of time. Gabriel’s
words came from the throne of God to answer Daniel’s prayer.
To finish the
To make an end
reconciliation for iniquity,
To bring in
To seal up
vision and prophecy,
And to anoint
the Most Holy.
Gabriel informed Daniel, Seventy “Sevens” (70 x 7)have been
determined, or literally “Divided” on your people, and by the time these
years are complete, these events will be complete. Each of these events
in scripture involve the Messianic Age, and are described as
characteristics of the future age to come when Messiah rules the earth.
To finish the transgression
Kala') “Rebellion”((([Xp Pesha]
When Messiah rules the earth, rebellion against the Lord
will not be permitted.
“You shall break them with a rod of iron; You shall dash
them to pieces like a potter's vessel.' "
“He shall strike the earth with
the rod of His mouth, And with the breath of His lips He
shall slay the wicked.”
To make an end of sins
“To Compete” (~mt
age of Messiah, the rule of sin will be eliminated, as
contrasted with today. Sin will be put away during this
all shall know Me, from the least of them to the greatest of
them, says the Lord. For I will forgive their iniquity, and
their sin I will remember no more."
To make reconciliation for iniquity
Reconcile means “To Cover” (rpk
Kaphar) and iniquity means “Perversity or Depravity” (!w[
The Hebrew word, Kapar occurs 102 times in 94
verses and is also translated as “Atonement”. The word used
throughout scripture, connects “Sin” as being “Covered” by
the blood or money. The price of sin, needs to be paid for
sin, here Gabriel tells Daniel, in the 490-year period
“reconciliation” or “atonement” would be made for iniquity,
literally “Perversity” would be “covered” in the 490-years
"And you shall take the atonement (Kaphar)
money of the children of Israel, and shall appoint it
for the service of the tabernacle of meeting, that it may be
a memorial for the children of Israel before the Lord, to
make atonement (Kaphar) for yourselves."
(Exodus 29:33,36,37, 32:30, Leviticus 1:4, 4:20,26,31,35)
To bring in ever-lasting righteousness
Bring in means(
Bow') “To enter in”, Everlasting means (~lw[
`owlam] “Forever” and Righteousness means (qdc
Tsedeq). The period of righteousness is distinct characteristic
of the Messianic era, when “Righteousness” will reign on
earth, for “Eternity” or “Everlasting”. Both “Eternity” and
“Righteous” are hallmarks of the Messiah.
‘Righteousness (Tsedeq) shall be the
belt of His loins, And faithfulness the belt of His waist.’
"Moreover I will make a covenant of peace with them,
and it shall be an everlasting (Owlam)
covenant with them; I will establish them and multiply them,
and I will set My sanctuary in their midst forevermore. Ezekiel 37:26
“Upon the throne of David and over His kingdom, To
order it and establish it with judgment and justice From
that time forward, even forever (owlam). The
zeal of the Lord of hosts will perform this.” Isaiah 9:27b
To seal up vision and prophecy
Seal up means “locking up or shutting up”. Prophecy
and vision during the Messianic era will be over. There will
no longer be prophets to proclaim the word of the Lord, His
word will be pervasive. With the completion of the Seventy
“Sevens” Prophecy and vision will be complete and “Locked
"And it shall be in that day that every prophet will be
ashamed of his vision when he prophesies; they will not wear
a robe of coarse hair to deceive. Zechariah 13:4
“They shall not hurt nor destroy in all My holy
mountain, For the earth shall be full of the knowledge of
the Lord As the waters cover the sea. Isaiah 11:9
And to anoint the Most Holy
means to “Rub or smear” the “ Holy” “Holy”
In Hebrew, a word is emphasized when it is repeated twice.
Here the word Qodesh is repeated twice meaning “Holy”
“Holy”. In scripture, this is a reference to the Holy of
Holies also know as the Most Holy place, written
scripture as Qodesh Qodesh.
The Messiah will establish the Millennium Temple of
Lord, which will never be defiled, as opposed to the Third
Temple, which is desolated with an abomination in the last
days (Daniel 12;11). Messiah will establish the final
Temple, never to be abominated by humanity.
Also the “Smearing” or Mashach of the Most
Holy could also refer to the selection of the Lord’s
sacrifice, the Messiah, who would pay for the sins of the
world at his death (Isaiah 53;8,9,12). Isaiah tells us the
death of the Righteous Servant would pay for the sins
of all humanity ( “iniquity (`avon)
of us all.”)
(You make His soul an offering for sin)
And He said to me, "Son of man, this is the place of My
throne (The Temple) and the place of the soles of My feet,
where I will dwell in the midst of the children of Israel
forever. No more shall the house of Israel defile My
holy name, they nor their kings, by their harlotry or with
the carcasses of their kings on their high places. Ezekiel
"You shall anoint (Mashach) the altar of the
burnt offering and all its utensils, and consecrate the
altar. The altar shall be most (Qodesh)
Exodus 40:10 (See Also Exodus 26:33,34, 29:37)
to Aaron and to his sons, saying, 'This is the law of the
sin offering: In the place where the burnt offering is
killed, the sin offering shall be killed before the
Lord. It is most holy. Leviticus 6:25
Clearly, when we examine prophecy and the time of Messiah,
Daniel 9:24, has the Messianic Age in mind. Gabriel was
informing Daniel, that a 490-year period has been divided on his people
(The Jews) and his city (Jerusalem). Depending on how you interpret the
70th week, depends on whether you see the 490-years as past
or still to be completed. The subject of the gap between the 69th
and the 70th Week will be covered below.
The issue at this
point, is the clear messianic overtones in the events established within
the 490-years. These events without a doubt, as Rashi demonstrates are
messianic in nature.
So when, the word
“Messiah” is specifically mentioned in the text, (Daniel 9:25, 26), does
it seem out of order to consider it might be talking about that very
person, “The Messiah”?
2: Jesus did not fulfill the events of Daniel 9:24?
A. Reply to Objection 2
The events of Daniel 9:24 are within a 490-year period, the
death of the Messiah in verse 26, takes place at the end of 483 years or
69 “Sevens”, meaning there is still 1 seven-year period, yet to be
completed. At the close, of the 70th week, these events will
be completed on Jerusalem and the Jewish people.
The Angel Gabriel
told Daniel, “Seventy Sevens” are determined on your “People” and your
“Holy City”. In verse, 26 we read,
"And after the sixty-two weeks Messiah (an anointed one)
shall be cut off, but not for Himself;
At the close of
the 62 “Sevens” Messiah dies (Isaiah 53:8,912), What follows after
Messiah’s death or his being “Cut off” is the destruction of Jerusalem
and the Temple or Sanctuary. At this point only 69 “Sevens” are
complete. There is still one “Seven” yet to be completed on Daniel’s
people (The Jews) and Daniel’s city (Jerusalem). When the final “Seven”
is complete, will the words spoken by Gabriel be complete.
And the people of the prince who is to come Shall destroy
the city and the sanctuary. Daniel 9;26b
With that being
said, Yeshua (Jesus) mission at the First Coming, fulfilled most
of the events of Daniel 9:24, however, their completion for Daniel’s
people (the Jews) and Daniel’s holy city (Jerusalem) will take place at
the Second Coming, when Messiah comes in “Glory and power” to
bringing judgment and righteousness to the earth. Though many of these
events can be applied to individual redemption, to those who know
Messiah, their completion will take place at the national redemption of
Israel, when the nation comes to know their Messiah (Isaiah 59:20).
"The Redeemer will come to Zion, And to those who turn from
transgression in Jacob," Says the Lord. Isaiah 59;20
Yeshua fulfilled many
the events of Daniel 9:24, for the personal redemption of those who
accept him as Messiah. The death of Yeshua, is the payment of the sins
of the world, #2 “making an end to sin”. His death is
#3“reconciliation for iniquity”,
bringing in #4 “everlasting righteousness” to those who
put their trust in Him, finishing their #1“Transgression”
because the Messiah’s soul was an offering for sin.
He was wounded for our
transgressions, He was
bruised for our iniquities; The chastisement for our peace was
upon Him, And by
His stripes we are healed.10a
Yet it pleased the Lord to bruise Him;
He has put Him to grief. When
You make His soul an offering
By His knowledge
My righteous Servant shall
justify many, For He
shall bear their iniquities.
Isaiah 53:6, 10a, 11
Messiah’s death was also God’s anointing of the #6 “Most Holy”
sacrifice which paid for the sins of the world, as contrasted to the
sacrifice of a bull on the Day of Atonement (Leviticus 16), which
only atoned for sins on a temporary basis, and needed to be repeated
every year. Just examine the large numbers of personal pronouns applied
the Righteous Servant (Isaiah 52:13, 53:11) above. His sacrifice is
lasting and eternal, as opposed to temporary.
Objection 3: The
“messiah” of Daniel 9:24-27 is just an official, “an anointed” not
Messiah, Son of David, in fact there are many people called messiah in
scripture kings of Israel, priests and even pagan kings. So the
Christian attempt to turn this person into Jesus is false!
Reply to Objection 3
The question is not
whether Messiah is mentioned in Daniel 9:25 and 26, its whether the
Messiah mentioned is Messiah Son of David. Since the context of
Daniel 9:24-27, clearly refers to the Messianic era, it would not be
unreasonable to think the Messiah in verse 25 and 26 is Messiah Son of
David. Especially, given the fact the destruction of the Temple and
city follow Messiah’s cut off.
A. The Messiah, in
9:25 and 26 is not just an anointed individual.
True, the word
Mashiyach is applied to kings, priests and even Cyrus who was a
Persian king (Isaiah 45:1). In each case we can read the context of the
word and determine its meaning. For example, the in Leviticus 4:3,5,16,
we know the “anointed” being referred to here is a priest, because the
rest of the text tells us. In I Samuel 24:6, David calls Samuel the
Lord’s “Anointed” using the exact same word referred to here verses 25
and 26. The same word is applied to Cyrus in Isaiah 45:1, the LORD’s
“anointed”. All these individuals were chosen or anointed by the Lord,
which is the action of the choosing.
looks forward to the coming of the ultimate, Messiah (Chosen One) the
Son of David who will rule over the nations.
There are 3
points to consider when evaluating this person called “Messiah” Daniel
9:25 and 26.
1. The context
2. His title
3. What follows him.
Gabriel tells Daniel,
Seventy “Sevens” are divided (determined) on his people, and what does
Gabriel mean by this? Well he goes on to divide this 490-year period
into three segments totaling 490-years.
Division of time
Seventy Weeks (70 x 7) =490
Total time determined
7 weeks + 62 Weeks
Verses 25 & 26
Starting point=Command to
Stopping point=Messiah cut off
The context of this
prophecy is the division of time on the Jews and Jerusalem,
central to this division of time is the person called Messiah the
in both verses 25, and
in verse 26. The context of the ninth chapter is the restoration of the
Jewish people, to Jerusalem, Gabriel answers Daniel prayer, telling them
they will be restored, only to suffer a future destruction following the
The context tells us
this is not just an ordinary, person but a central figure, to the
events, which follow his death. Mentioned in two verses, Messiah’s role
is central to what is taking place. In fact, the 490-year period stops
following his death at the 483 years. The conclusion of the 490-years
still requires one “Seven”, one seven-year period.
2. His Title
called Mashiyach (Messiah) is not just called
he is called Prince or Nagiyd,
translated from the root meaning, “to go before” is used for
kings Saul, David Hezekiah and Jeroboam. The word is also used to
describe the High-Priest, as well as nobles.
took a flask of oil and poured it on his head, and kissed him and said:
"Is it not because the Lord has anointed you commander (Nagiyd) over His
tell Hezekiah the leader (Nagiyd) of My people, 'Thus says the Lord, the
God of David your father: "I have heard your prayer, I have seen your
tears; surely I will heal you. On the third day you shall go up to the
house of the Lord.
2 Kings 20:5
The linking of
the word Messiah with the word Nagiyd is a major event,
not easily dismissed. Combine this with the context, the
characteristics of the messianic age, as described in verse 24, and the
centrality of this person, that the division of time would stop at his
death, should cause anybody to take a second look at his person. What
follows after he is “Cut off” is equally important to identify him.
What follows him?
We read in verse 26,
what follows Messiah, after his killing or “cut off”.
after the sixty-two weeks Messiah shall be cut off, but not for Himself;
And the people of the prince who is to come Shall destroy the city and
the sanctuary. The end of it shall be with a flood, And till the end of
the war desolations are determined. Daniel 9:26
Here we read,
The people of
the prince who is to come shall destroy the city and
shall be with a flood
end of the war…desolations are determined.
After the 62-week
division (434-years), messiah the prince is “cut off”. What follows
Jewish and Christian interpreters both agree; the Romans come and
destroy the city of Jerusalem and the Temple. This cannot be denied,
its part of history, the Temple and city were both destroyed, and the
Arch of Titus and archeology is available to any who want to argue
You have two
options with Daniel 9 at this point, either Daniel was a good guesser or
he had “Super-natural” knowledge about future events. The people (The
Romans) of the coming future “Prince who is to come” destroy both
the sanctuary and city.
When the Temple
was completed, the Lord established it and the people as sign of His
pleasure with the people, with their actions. Why would the LORD allow
the Romans to destroy the Temple? Only two times was the Temple
destroyed, first in 586 B.C. and then in A.D. 70. We know why the
Temple was destroyed in 586, because Jeremiah and Ezekiel tell us, the
people rejected the Lord and worshipped other gods. So why is the
Temple destroyed here in A.D. 70?
In 2 Chronicles
17, the LORD says, if Israel forsakes the LORD their God, he will both
destroy the Temple and uproot the people from the land. Both events
occurred in A.D. 70, a fact which cannot be denied. Josephus watched
the Temple burn, and over 1 million Jews died in that period. Daniel
wrote about it over 600-hundred years before it happened.
now I have chosen and sanctified this house, that My name may be
there forever; and My eyes and My heart will be there perpetually.19
"But if you turn away and forsake My statutes and My commandments which
I have set before you, and go and serve other gods, and worship them, 20
"then I will uproot them from My land which I have given them;
and this house which I have sanctified for My name I will cast
out of My sight, and will make it a proverb and a byword among all
peoples. 21 "And as for this house, which is exalted, everyone who
passes by it will be astonished and say, 'Why has the Lord done thus to
this land and this house?' 22 "Then they will answer, 'Because they
forsook the Lord God of their fathers, who brought them out of the
land of Egypt, and embraced other gods, and worshiped them and served
them; therefore He has brought all this calamity on them.' "
2 Chronicles 17:16
the destruction of the Temple with messiah being “Cut off”. So could
this person just be an ordinary leader? In addition, Gabriel tells
Daniel the “End” shall be with a “Flood” (@tX
meaning literally an “Overflowing or Downpour”. Here Gabriel is telling
Daniel the end will come, after the Temple and city are destroyed,
following a period of “Desolations” “Determined”. The end
will come like a “Downpour” sudden and fast. Daniel uses this same word
here, to describe events in Israel’s history.
the force of a flood (Sheteph) they shall be swept away from before him
and be broken, and also the prince of the covenant. Daniel 11:22
Gabriel describes the events as a “war” and he says until the
war ends, “Desolations” are determined. This same word is used
repeatedly in Ezekiel to describe the period of desolation, before the
Jews return to the land from the nations. Gabriel also demonstrates the
“Desolation” of Israel is linked to the “Messiah” “the Prince” who was
cut off. The Hebrew word used in verse 26 is
meaning to be, stunned, awestruck or deserted.
"The desolate land shall be tilled instead of lying desolate
in the sight of all who pass by. 35 "So they will say, 'This land that
was desolate has become like the garden of Eden; and the wasted,
desolate, and ruined cities are now fortified and inhabited.' 36
"Then the nations which are left all around you shall know that I, the
Lord, have rebuilt the ruined places and planted what was desolate.
I, the Lord, have spoken it, and I will do it."
At this point, in Daniel 9:24-27, there is still one “Seven” yet to be
discussed. This is covered in verse 27. But to conclude here,
Messiah the Prince, must be Messiah son of David, Yeshuah (Jesus)
when all factors are considered here.
corresponds with Daniel’s 70 weeks at the end of the 69th
Context is Messianic.
the Prince, “Cut off” plays a central role in the time “Divided or
Determined” on the Jewish People and
“Prince” Nagiyd is applied the King and High-Priest
Temple and Jerusalem destruction are signs of judgment, yet both are
linked to Messiah being “cut off”.
of desolation follows Messiah’s cut off, describing the events of
Jewish people over the last
of Messiah as sacrifice fits perfectly into Isaiah’s “Suffering
Servant” “Isaiah 52:13-53:12”
4: No one can be sure when the starting point is since there
are at least four options
Reply to Objection 4!
Reply to Objection 4:There
are four starting points listed and only one fulfills the qualifiers of
Daniel 9:25.Gabriel qualifies the starting point of the 70 Weeks by
25 "Know therefore and understand, That from the going forth
of the command To restore and build Jerusalem Until
Messiah the Prince, There shall be seven weeks and sixty-two weeks; The
street shall be built again, and the wall, Even in
troublesome times Daniel 9:25
The Seventy weeks
starts with the “The command” “To restore and build Jerusalem”,
at the end of verse 25, we see the Street and walls will be built in
troublesome times. This is a description of what follows the letters
given to Nehemiah in March/April (Nisan) 444 B.C. Only option 4 below
fulfills the rebuilding of Jerusalem. Options 1 to 3, involve the
Temple, only Nehemiah is given specific permission with the force of
arms to rebuild the walls.
The Decree of Cyrus: Ezra 1:1-3, 538 B.C. Cyrus allows the Temple
rebuilt, and the Jews to return. The decree is only for the rebuilding
2. The Decree of
Darius: Ezra 6:1-12, 521 B.C. Darius allows the Temple construction to
go forward, renewing the Cyrus decree, not the rebuilding of the Temple.
3. The Decree of
Artaxerxes I Ezra 7:12-26 457 B.C. This decree is also related to
the Temple and sacrifices.
4. The Word of
Artaxerxes I, Nehemiah 2:1-8 444 B.C. This decree is specifically
for the rebuilding of Jerusalem and its walls.
"and a letter to Asaph the keeper of the king's forest, that he must
give me timber to make beams for the gates of the citadel which pertains
to the temple, for the city wall, and for the house that I will
occupy." And the king granted them to me according to the good hand of
my God upon me.
Then I went to the governors in the region beyond the River, and gave
them the king's letters. Now the king had sent captains of the army
and horsemen with me. Nehemiah 2:8-9
Notice the king of
Persia, sends a military force to enforce his letter given to Nehemiah,
allowing him to rebuild the walls of Jerusalem. With this authority,
Nehemiah begins his construction project, in the following chapters of
the book named after him. Thus Daniel’s 70 Weeks begins in the 20th
year of Artaxerxes, in the month of Nisan, March/April 444 B.C.
Objection 5: Having
a gap between the 69th and 70th week is playing
with the words to match your out come.
Reply to Objection 5:
The gap between the 69th and 70th week is clearly
implied in the scripture, not a creation of Christians.
Gabriel starts by
telling Daniel 70 “Sevens” are determined or “Divided” on his people and
city. At the death of Messiah the Prince, the 69th “Seven”,
the Seventy Sevens stops till it is restarted in verse 27. Because the
Temple and city are destroyed, followed by a period of desolation. All
this is in the 26th verse. So there is no creation of a
“Gap”, the “Gap” is just there in the scripture, for the reader to see.
"And after the sixty-two weeks Messiah shall be cut off, but not for
Himself; And the people of the prince who is to come Shall destroy the
city and the sanctuary. The end of it shall be with a flood, And till
the end of the war desolations are determined. Daniel 9:26
“Till the end”…
“desolations are determined”,
implies a break between
the 69th Week and the 70th Week, with a period of
desolation, followed by a seven-year agreement, allowing Temple
sacrifice (70th week).