The prophecy of the “seventy weeks” in Daniel 9:24-27 stands as one of the most profound and precise predictions in the Old Testament, foretelling the arrival of the Messiah with remarkable clarity. For Christians, this passage is a cornerstone, pointing to Jesus Christ as the “Anointed One” whose ministry began at his baptism. Accepting the Gospel of Luke as divinely inspired and historically accurate, I hold that Jesus’ baptism occurred in 29 C.E., based on Luke 3:1–2, which places the event in the fifteenth year of Tiberius Caesar’s reign. This article argues that the 455 B.C.E. starting point for the prophecy, tied to Artaxerxes’ decree to Nehemiah, is the most biblical, reasonable, rational, and logical interpretation, aligning precisely with 29 C.E. for the Messiah’s arrival. While other interpretations exist, they require varying degrees of adjustment to fit the biblical and historical data. After briefly addressing alternative views in descending order of plausibility, the majority of this article will demonstrate why the 455 B.C.E. view best fulfills the prophecy.

Overview of Alternative Interpretations

Daniel 9:24-27 states (UASV)

The “seventy weeks” are widely understood as 490 years (70 × 7), based on the year-for-a-day principle (cf. Ezekiel 4:6; Numbers 14:34), a common feature in apocalyptic prophecy. The key is identifying the starting decree “to restore and build Jerusalem” (9:25) and aligning the 69 weeks (483 years) with the Messiah’s arrival, which I hold as 29 C.E. Below, I outline alternative interpretations, ranked from most to least likely, based on their biblical and historical coherence.

1. Historicist View (457 B.C.E., Ezra’s Decree)

• Overview: This view, held by scholars like Sir Isaac Newton and many evangelicals, starts with Artaxerxes’ decree to Ezra in 457 B.C.E. (Ezra 7:7–8), his 7th year, based on a 465 B.C.E. accession. The 483 years (69 weeks) from 457 B.C.E. reach 27 C.E. (457 B.C.E. to 1 C.E. = 457 years; 1 C.E. to 27 C.E. = 26 years). The 70th week (27–34 C.E.) includes Jesus’ ministry and death (ca. 30–31 C.E.), with the “covenant” (9:27) tied to his sacrifice ending the need for temple offerings.

• Strengths: The 457 B.C.E. date is well-documented in Babylonian records (e.g., Ptolemy’s Canon, cuneiform tablets), and Ezra 7 is a clear biblical decree. The timeline lands close to 29 C.E., within the range of Luke 3:1–2 (27–29 C.E.).

• Weaknesses: Ezra 7 focuses on temple worship, not explicitly rebuilding Jerusalem’s walls, requiring a broader interpretation of “restore” (9:25). The 27 C.E. arrival misses 29 C.E. by 2 years, breaking the 483-year prophecy unless calendar adjustments or a late 27 C.E. baptism are assumed, which involves tweaking.

• Likelihood: Most plausible alternative, due to strong historical evidence, but less precise for 29 C.E.

2. Preterist View (457 B.C.E. or Earlier, Symbolic or 1st-Century Fulfillment)

• Overview: Preterists (e.g., Kenneth Gentry) often use 457 B.C.E. or an earlier decree (e.g., Cyrus, 538 B.C.E.) to see the prophecy fulfilled in the 1st century C.E. From 457 B.C.E., 483 years reach 27 C.E., with the 70th week extending to Jesus’ death (33 C.E.) and Jerusalem’s destruction (70 C.E.), the “abomination” (9:27) being Roman armies (Luke 21:20). Some view the weeks as symbolic periods.

• Strengths: Uses the attested 457 B.C.E. date and ties the “abomination” to 70 C.E., supported by Matthew 24:15. Symbolic readings avoid strict chronology issues.

• Weaknesses: The 70th week stretching to 70 C.E. (37 years) exceeds the 7-year period, requiring significant textual manipulation. The 27 C.E. arrival misses 29 C.E., and earlier starts (e.g., 538 B.C.E.) yield dates far from 29 C.E. (e.g., 55 B.C.E.).

• Likelihood: Less likely, as the extended 70th week and symbolic approach weaken biblical precision.

3. Dispensationalist View (445 B.C.E., Nehemiah’s Decree)

• Overview: Dispensationalists (e.g., John Walvoord) start with Artaxerxes’ decree to Nehemiah in 445 B.C.E. (Nehemiah 2:1–8), his 20th year. Using “prophetic years” (360 days/year), 483 years ≈ 476 solar years, reaching ca. 33 C.E. for Jesus’ triumphal entry or crucifixion, not baptism. The 70th week is a future tribulation, with a “gap” after the 69th week.

• Strengths: Nehemiah 2 explicitly mentions rebuilding Jerusalem, fitting 9:25. The 445 B.C.E. date is historically attested.

• Weaknesses: The 360-day year lacks clear biblical support (borrowed from Revelation 11:2–3), and the gap theory is not in Daniel 9, requiring speculative exegesis. The 33 C.E. focus misses 29 C.E. for baptism, conflicting with Luke 3:1–2.

• Likelihood: Least likely, due to heavy tweaking via prophetic years and a non-textual gap, misaligning with 29 C.E.

Why the 455 B.C.E. View Is Superior

As Edward D. Andrews, I propose that the 455 B.C.E. starting point, tied to Artaxerxes’ decree to Nehemiah in his 20th year (Nehemiah 2:1–8), is the most biblical, reasonable, rational, and logical interpretation of Daniel 9:24-27, aligning precisely with Jesus’ baptism in 29 C.E. This view requires a 10-year chronological shift in Artaxerxes’ reign (accession in 475 B.C.E. vs. 465 B.C.E.), but this is justified by primary historical evidence, making it less speculative than alternatives that force a 29 C.E. fit, particularly the 457 B.C.E. view, which breaks the 483-year prophecy. Below, I detail why this interpretation excels in each criterion, supported by biblical texts and historical data.

Biblical Fidelity

The 455 B.C.E. view is the most biblically grounded because it aligns directly with the explicit language of Daniel 9:25 and fulfills the prophecy’s timeline with precision.

• Decree to Restore and Rebuild Jerusalem: Daniel 9:25 states the countdown begins “from the going out of the word to restore and build Jerusalem.” Nehemiah 2:1–8 records Artaxerxes’ decree in his 20th year, explicitly authorizing Nehemiah to rebuild Jerusalem’s walls: “Let letters be given me… for the governors… to grant me timber to make beams for the gates of the citadel… and for the wall of the city” (Nehemiah 2:7–8, UASV). This decree matches 9:25’s focus on physical rebuilding, unlike Ezra 7:7–8 (457 B.C.E.), which emphasizes temple worship and judicial restoration: “Let all that is decreed by the God of heaven be done for the house of the God of heaven” (Ezra 7:23). While Ezra’s decree could broadly imply “restoration,” Nehemiah’s is the clearer fit, requiring no textual stretching.

• 69 Weeks to the Anointed One: The prophecy predicts 7 weeks (49 years) and 62 weeks (434 years), totaling 69 weeks (483 years), until “an anointed one, a prince” arrives (9:25). From 455 B.C.E., the timeline is:

  • 455 B.C.E. to 406 B.C.E. = 49 years (7 weeks), covering Jerusalem’s rebuilding, as Nehemiah completed the walls in 52 days (Nehemiah 6:15) but further restoration likely continued.

  • 406 B.C.E. to 29 C.E. = 434 years (62 weeks), reaching Jesus’ baptism, when he was anointed with the Holy Spirit (Luke 3:21–22; Acts 10:38).

  • Total: 455 B.C.E. to 1 C.E. = 455 years; 1 C.E. to 29 C.E. = 28 years; 483 years exactly, with no year zero adjustment needed.

  • This hits 29 C.E., when Luke 3:1–2 states, “In the fifteenth year of the reign of Tiberius Caesar… the word of God came to John” (ESV), marking Jesus’ baptism. Tiberius’ reign began in 14 C.E. (sole rule), so his 15th year is 29 C.E. (14 + 15 = 29), assuming inclusive counting or a Nisan-to-Nisan calendar, common in Jewish reckoning.

• 70th Week: The final week (7 years, 29–36 C.E.) encompasses Jesus’ ministry (ca. 29–33 C.E.), his death (“cut off,” 9:26) around 33 C.E., and the gospel’s initial focus on Israel until the conversion of Cornelius (ca. 36 C.E., Acts 10). Daniel 9:27 states, “He shall make a strong covenant with many for one week, and for half of the week he shall put an end to sacrifice and offering.” Jesus’ death, establishing the new covenant (Hebrews 9:15), ended the need for temple sacrifices (Hebrews 10:12), fitting the mid-week event (3.5 years, ca. 33 C.E.). The latter 3.5 years may reflect the gospel’s exclusive preaching to Jews before Gentiles, a reasonable interpretation supported by Acts 3:26 and 13:46.

• Abomination of Desolation: The “abomination that makes desolate” (9:27) is often linked to the Roman destruction of Jerusalem in 70 C.E. (Matthew 24:15; Luke 21:20), though some see it as a secondary event outside the 70 weeks. This aligns with 9:26’s “people of the prince who is to come shall destroy the city and the sanctuary,” fulfilled by Titus’ armies. While not part of the 483-year timeline, it supports the prophecy’s broader scope.

• Comparison to Alternatives: The 457 B.C.E. view relies on Ezra 7, which less clearly matches “rebuild Jerusalem,” requiring a looser interpretation. Its 483 years end in 27 C.E., missing 29 C.E. by 2 years, undermining Luke’s precision. The preterist view stretches the 70th week to 70 C.E., exceeding 7 years, and dispensationalists introduce a non-textual gap, shifting to 33 C.E., missing 29 C.E. The 455 B.C.E. view’s use of Nehemiah 2 and exact alignment with 29 C.E. is the most faithful to the text.

Reasonableness

The 455 B.C.E. view is reasonable, supported by primary historical evidence that justifies a 475 B.C.E. accession for Artaxerxes, placing his 20th year in 455 B.C.E. While this requires a 10-year shift from the traditional 465 B.C.E. accession, the evidence is credible and less speculative than alternatives.

• Historical Evidence:

  • Greek Sources:

    • Thucydides (I, 137.3): A 5th-century B.C.E. historian, Thucydides states that Themistocles, fleeing Greece, sent a letter to Artaxerxes, “who had lately come to the throne.” Charon of Lampsacus, a contemporary Persian subject, confirms via Plutarch (Themistocles, 27.1) that Themistocles met Artaxerxes, not Xerxes. Diodorus Siculus (XI, 54.1; XI, 58.3) ties Themistocles’ death to the archonship of Praxiergus (471/470 B.C.E.), per Alan E. Samuel’s Greek and Roman Chronology (1972). If Themistocles arrived in Persia ca. 473 B.C.E. (after a year of language study), Artaxerxes’ accession in 475 B.C.E. is plausible, as he was newly crowned.

    • Supporting Scholarship: M. de Koutorga (1864) argues Thucydides places Xerxes’ death in 475 B.C.E., and E. Levesque (1939) cites the Alexandrian Chronicle and Justin (III, 1) to support this, noting Artaxerxes’ youth in 475 B.C.E. These reinforce the Greek evidence, though secondary.

  • Persian Sources:

    • Persepolis Bas-Reliefs: Excavations at Persepolis reveal reliefs showing Xerxes standing behind Darius’ throne, dressed identically, with his head at the same level, suggesting a co-regent status. Ernst E. Herzfeld (A New Inscription of Xerxes From Persepolis, 1932) notes inscriptions (e.g., XPf) that blur Darius and Xerxes’ contributions, implying a coregency. Ann Farkas (Achaemenid Sculpture, 1974) dates these reliefs to ca. 494/493–492/491 B.C.E., indicating Xerxes’ prominence by the 490s B.C.E.

    • Herodotus (VII, 3): Herodotus records Darius declaring Xerxes king during his lifetime, supporting an early role, possibly co-regency.

  • Babylonian Sources:

    • Xerxes’ Palace: A. T. Olmstead (History of the Persian Empire, 1948) documents a palace for Xerxes in Babylon completed by 496 B.C.E., suggesting significant authority as “king’s son.”

    • Tablets for Xerxes: Two tablets (Bodleian A. 124, VAT 4397) dated to Nisan and Ab of Xerxes’ “accession year” in 496 B.C.E., before Darius’ death (486 B.C.E.), indicate a coregency, as accession years typically follow a predecessor’s death (R. Campbell Thompson, 1927; M. San Nicolò and A. Ungnad, 1934).

    • Tablets for Artaxerxes: Cuneiform tablets (B.M. 65494, CBM 12803) show Artaxerxes ruling in his 50th and 51st years (424 B.C.E.), per E. Leichty and A. K. Grayson (1987) and Albert T. Clay (1908). Since Darius II’s first year was 423 B.C.E. (Parker and Dubberstein, 1971), Artaxerxes’ first year was 474 B.C.E. (51 years before 424 B.C.E.), placing his 20th year in 455 B.C.E.

  • Chronological Shift: The 475 B.C.E. accession assumes Xerxes ruled 21 years (496–475 B.C.E.), with a 10-year coregency (496–486 B.C.E.) and 11 years alone (486–475 B.C.E.). This shifts Artaxerxes’ reign from the traditional 465–424 B.C.E. (41 years) to 474–424 B.C.E. (51 years), supported by the 50th/51st-year tablets and Greek evidence.

• Comparison to Alternatives:

  • 457 B.C.E.: Relies on the traditional 465 B.C.E. accession, supported by extensive Babylonian tablets and Ptolemy’s Canon, but misses 29 C.E. by 2 years. To hit 29 C.E., it requires speculative calendar adjustments or redefining the 69 weeks, less justified by primary evidence.

  • 445 B.C.E.: Uses a solid 445 B.C.E. date but introduces “prophetic years” (360 days) and a gap, lacking biblical or historical grounding, and targets 33 C.E., not 29 C.E.

  • Preterist: The 457 B.C.E. start is strong, but extending the 70th week to 70 C.E. or using symbolic periods lacks textual support and misses 29 C.E. precision.

• Tweaking: The 10-year shift for 455 B.C.E. is a significant adjustment but is justified by primary sources (Thucydides, reliefs, tablets), unlike the 457 B.C.E. view’s need to manipulate the endpoint (27 to 29 C.E.) or the dispensationalist’s speculative years. The 50th/51st-year tablets, though rare, are concrete artifacts, and the Greek and Persian evidence converges on 475 B.C.E., making the shift reasonable.

Rationality and Logic

The 455 B.C.E. view is the most rational and logical, as it provides a mathematically precise and internally consistent timeline that fulfills Daniel 9:24-27 without breaking the 483-year prophecy.

• Mathematical Precision:

  • From 455 B.C.E. to 29 C.E., the calculation is straightforward: 455 B.C.E. to 1 C.E. = 455 years; 1 C.E. to 29 C.E. = 28 years; total = 483 years. This requires no calendar adjustments or non-standard year lengths, aligning perfectly with Luke 3:1–2’s 29 C.E.

  • The 457 B.C.E. view yields 27 C.E. (457 + 26 = 483), missing 29 C.E. by 2 years. Forcing 29 C.E. requires a 485-year span, contradicting the 69 weeks (483 years). The 445 B.C.E. view’s 360-day years (483 × 360/365 ≈ 476 years) targets 33 C.E., missing 29 C.E., and lacks biblical precedent. Preterist symbolic timelines abandon precision altogether.

• Internal Consistency:

  • The timeline breaks down logically:

    • 7 weeks (49 years, 455–406 B.C.E.): Jerusalem’s rebuilding, starting with Nehemiah’s wall (Nehemiah 6:15) and likely extending to broader restoration under troubled times (9:25), as Persian rule faced revolts.

    • 62 weeks (434 years, 406 B.C.E.–29 C.E.): Leads to Jesus’ baptism, the “Anointed One” (9:25), confirmed by Luke 3:21–22.

    • 1 week (7 years, 29–36 C.E.): Jesus’ ministry (3.5 years), death (33 C.E., “cut off,” 9:26), and the gospel’s initial focus on Israel (Acts 10), fulfilling the “covenant” and ending sacrifices (9:27).

  • The “abomination” (9:27) as 70 C.E. fits the prophecy’s aftermath, consistent with New Testament parallels (Matthew 24:15).

• Comparison to Alternatives:

  • The 457 B.C.E. view is consistent but fails logically, as 27 C.E. contradicts the 29 C.E. requirement, and adjusting to 29 C.E. breaks the 483-year framework. The dispensationalist view’s gap and 360-day years are logically inconsistent with Daniel’s continuous weeks. Preterist extensions to 70 C.E. or symbolic periods lack logical rigor, as they deviate from the 490-year structure.

• Tweaking: The 455 B.C.E. view’s 10-year shift is a logical adjustment, supported by evidence converging on 475 B.C.E. (Themistocles’ arrival, Xerxes’ coregency, Artaxerxes’ long reign). The 457 B.C.E. view’s attempt to hit 29 C.E. is less logical, as it manipulates the endpoint without textual or historical support, undermining the prophecy’s precision.

Addressing the 10-Year Shift

The primary critique of the 455 B.C.E. view is the 10-year chronological shift, placing Artaxerxes’ accession in 475 B.C.E. rather than 465 B.C.E. This adjustment is justified by the cited evidence, making it less speculative than alternatives:

• Evidence-Based Shift:

  • Greek: Thucydides’ account of Themistocles meeting a newly crowned Artaxerxes ca. 473 B.C.E., supported by Diodorus’ 471/470 B.C.E. death date, points to 475 B.C.E. While some sources (e.g., Plutarch) suggest a later arrival (465 B.C.E.), the 473 B.C.E. timeline is credible, as Thucydides is a primary source.

  • Persian: Persepolis reliefs and Herzfeld’s inscriptions indicate Xerxes’ prominence by 496 B.C.E., supporting a coregency (496–486 B.C.E.), ending in 475 B.C.E. This aligns with Herodotus’ account of Xerxes’ early designation.

  • Babylonian: The 496 B.C.E. tablets for Xerxes’ “accession year” and the 50th/51st-year tablets for Artaxerxes (424 B.C.E.) confirm a 474 B.C.E. start. While the 50th/51st-year tablets are less common than 41-year tablets, they are primary artifacts, and the 496 B.C.E. tablets suggest a non-standard role for Xerxes, fitting coregency.

• Less Speculative: The shift is grounded in multiple sources, unlike the 457 B.C.E. view’s need to adjust the endpoint (27 to 29 C.E.) via calendar tweaks or the dispensationalist’s unbiblical 360-day years. The preterist’s extended or symbolic weeks lack any historical anchor. The 455 B.C.E. view’s adjustment, while significant, is supported by convergent evidence, making it a reasoned choice.

• Counterarguments: Critics may argue the 465 B.C.E. accession is better attested by numerous Babylonian tablets and Ptolemy’s Canon. However, the 50th/51st-year tablets and Greek evidence challenge this, suggesting the traditional chronology may overlook a coregency or alternative dating. The 455 B.C.E. view doesn’t dismiss the 465 B.C.E. data but prioritizes sources that better align with 29 C.E., fulfilling Luke’s precision.

Broader Theological Implications

The 455 B.C.E. view not only fulfills Daniel 9:24-27 but also reinforces the theological goals outlined in 9:24: “to finish the transgression, to put an end to sin, and to atone for iniquity, to bring in everlasting righteousness.” Jesus’ baptism in 29 C.E. marked the start of his ministry, culminating in his atoning death (33 C.E.), which fulfilled these purposes (Hebrews 9:26; Romans 3:25). The prophecy’s precision underscores God’s sovereignty in history, aligning with the New Testament’s claim that Jesus came “at the fullness of time” (Galatians 4:4). By contrast, the 457 B.C.E. view’s 2-year miss, the dispensationalist’s future focus, and the preterist’s vague timeframe dilute this theological clarity.

The 455 B.C.E. view, starting with Artaxerxes’ decree to Nehemiah in 455 B.C.E., is the most biblical, reasonable, rational, and logical interpretation of Daniel 9:24-27, aligning precisely with Jesus’ baptism in 29 C.E., as confirmed by Luke 3:1–2. Its use of Nehemiah 2:1–8 directly matches the prophecy’s call to “restore and build Jerusalem,” and its 483-year timeline (455 B.C.E.–29 C.E.) fulfills the arrival of the “Anointed One” without textual manipulation. The view is supported by primary historical evidence—Thucydides, Persepolis reliefs, and Babylonian tablets—justifying a 475 B.C.E. accession for Artaxerxes, despite a 10-year chronological shift. This shift is less speculative than the 457 B.C.E. view’s endpoint adjustments, the dispensationalist’s unbiblical gap, or the preterist’s extended or symbolic weeks. Among alternatives, the 457 B.C.E. view is the most plausible but misses 29 C.E., the preterist view stretches the timeline, and the dispensationalist view is the least likely, misaligning with 29 C.E. and relying on non-textual assumptions. The 455 B.C.E. view stands as the strongest, offering a precise, evidence-based fulfillment of Daniel’s prophecy, affirming the Messiah’s arrival in 29 C.E. with unparalleled clarity.

Timeline Chart for Daniel 9:24-27: Messiah’s Arrival in 29 C.E.

455 B.C.E. View (Edward D. Andrews’ Interpretation)

Starting Point: Artaxerxes’ decree to Nehemiah (Nehemiah 2:1–8) in 455 B.C.E., 20th year (475 B.C.E. accession).
Prophecy: 70 weeks = 490 years; 69 weeks (483 years) to the “Anointed One” (Jesus’ baptism, 29 C.E.).
Biblical Basis: Nehemiah 2 explicitly matches “restore and rebuild Jerusalem” (Daniel 9:25).
Historical Evidence: Thucydides (Themistocles, ca. 473 B.C.E.), Persepolis reliefs (Xerxes’ coregency, 496 B.C.E.), Babylonian tablets (Artaxerxes’ 50th/51st years, 424 B.C.E.).

Period	Years	Duration	Events
7 Weeks	455–406 B.C.E.	49 years	Jerusalem rebuilt (Nehemiah 6:15, walls in 52 days; broader restoration).
62 Weeks	406 B.C.E.–29 C.E.	434 years	Messiah arrives; Jesus’ baptism (Luke 3:1–2, 29 C.E., Tiberius’ 15th year).
69 Weeks Total	455 B.C.E.–29 C.E.	483 years	From decree to Messiah’s arrival (455 B.C.E. to 1 C.E. = 455; 1–29 C.E. = 28).
70th Week	29–36 C.E.	7 years	Jesus’ ministry (29–33 C.E.), death (33 C.E., “cut off,” 9:26), covenant (9:27); gospel to Jews (Acts 10, Cornelius, ca. 36 C.E.).
Post-70 Weeks	70 C.E.	—	“Abomination” (9:27); Roman destruction of Jerusalem (Matthew 24:15).

Strength: Exact hit on 29 C.E.; Nehemiah 2 fits 9:25 perfectly; supported by primary evidence.
Tweaking: 10-year shift (475 B.C.E. accession) justified by Thucydides, reliefs, tablets.

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Alternative Views (Comparative Timelines)

1. 457 B.C.E. Historicist View

Starting Point: Artaxerxes’ decree to Ezra (Ezra 7:7–8) in 457 B.C.E., 7th year (465 B.C.E. accession).
Prophecy: 483 years to Messiah’s arrival.
Biblical Basis: Ezra 7, but less explicit for “rebuild Jerusalem” (focuses on temple worship).

Period	Years	Duration	Events
69 Weeks	457 B.C.E.–27 C.E.	483 years	Messiah’s arrival (457 B.C.E. to 1 C.E. = 457; 1–27 C.E. = 26).
70th Week	27–34 C.E.	7 years	Jesus’ ministry (27–30/31 C.E.), death (30/31 C.E.), covenant.
Post-70 Weeks	70 C.E.	—	Roman destruction (optional link to 9:27).

Strength: 457 B.C.E. well-documented (Babylonian records).
Weakness: Misses 29 C.E. by 2 years; Ezra 7 less precise for 9:25.
Tweaking: Adjusts endpoint (27 to 29 C.E.) via calendar or late baptism, breaking 483 years.

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2. Preterist View

Starting Point: Often 457 B.C.E. (Ezra) or earlier (e.g., Cyrus, 538 B.C.E.); sometimes symbolic.
Prophecy: 483 years to 27 C.E. or symbolic periods; 70th week extends to 70 C.E.
Biblical Basis: Flexible, often ties “abomination” to 70 C.E. (Luke 21:20).

Period	Years	Duration	Events
69 Weeks (if 457)	457 B.C.E.–27 C.E.	483 years	Messiah’s arrival (27 C.E.).
70th Week	27–70 C.E.	43 years	Jesus’ ministry, death (30/33 C.E.), Roman destruction (70 C.E.).
Alternative (538)	538 B.C.E.–55 B.C.E.	483 years	Non-Messianic (e.g., Maccabean era).

Strength: Links 9:27 to 70 C.E. (Matthew 24:15).
Weakness: 27 C.E. misses 29 C.E.; 70th week exceeds 7 years; symbolic view lacks precision.
Tweaking: Stretches 70th week or abandons timeline, misaligning with 29 C.E.

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3. 445 B.C.E. Dispensationalist View

Starting Point: Artaxerxes’ decree to Nehemiah (Nehemiah 2:1–8) in 445 B.C.E., 20th year (465 B.C.E. accession).
Prophecy: 483 “prophetic years” (360 days) ≈ 476 solar years; 70th week future.
Biblical Basis: Nehemiah 2 fits 9:25, but gap theory non-textual.

Period	Years	Duration	Events
69 Weeks	445 B.C.E.–33 C.E.	~476 years	Triumphal entry or crucifixion (33 C.E.), using 360-day years.
Gap	33 C.E.–Future	—	70th week postponed (future tribulation).

Strength: Nehemiah 2 fits 9:25; 445 B.C.E. attested.
Weakness: Misses 29 C.E.; 360-day years and gap unbiblical.
Tweaking: Heavy manipulation via prophetic years and non-textual gap.

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Notes

• 455 B.C.E. View: Most precise for 29 C.E., with Nehemiah 2 directly fulfilling Daniel 9:25. The 10-year shift (475 B.C.E. accession) is supported by primary sources (e.g., Thucydides, A New Inscription of Xerxes From Persepolis, Babylonian tablets), making it the most biblical and logical.

• Alternatives: The 457 B.C.E. view is closest but misses 29 C.E., requiring endpoint tweaks. Preterist and dispensationalist views deviate further, with speculative extensions or gaps, reducing their fidelity to Luke 3:1–2 and Daniel 9:24-27.

• Visual Note: In a graphical format, the 455 B.C.E. timeline would show a straight line from 455 B.C.E. to 29 C.E., with clear segments (7, 62, 1 week), while alternatives would show misalignments (27 C.E., 33 C.E., or vague periods).

Daniel’s Prophecy Foretold the Messiah’s Arrival: Daniel 9:24-27 (Part II)

In the first part of this article, I established that the 455 B.C.E. starting point for Daniel’s “seventy weeks” prophecy (Daniel 9:24-27), tied to Artaxerxes’ decree to Nehemiah (Nehemiah 2:1–8), is the most biblical, reasonable, rational, and logical interpretation, aligning precisely with Jesus’ baptism in 29 C.E., as confirmed by Luke 3:1–2 (Revised Standard Version, RSV). This view, which I hold as the most compelling, calculates 483 years (69 weeks) from 455 B.C.E. to 29 C.E., fulfilling the arrival of the “anointed one” with minimal tweaking, supported by primary historical evidence (Thucydides, Persepolis reliefs, Babylonian tablets) justifying a 475 B.C.E. accession for Artaxerxes. Alternative interpretations—457 B.C.E. historicist, preterist, and 445 B.C.E. dispensationalist—were addressed in descending order of plausibility, each requiring more speculative adjustments to align with 29 C.E.

This second part delves deeper into the prophecy’s fulfillment, focusing on the 70th week (29–36 C.E.) and its theological implications, incorporating additional aspects: the covenant confirmed for one week, the cessation of sacrifices, the termination of transgression and sin, the establishment of everlasting righteousness, the anointing of the Holy of Holies, the sealing of vision and prophet, and the desolations of Jerusalem. These elements, evaluated for biblical soundness in prior discussion, are woven into a comprehensive exposition of how Daniel 9:24-27 finds its ultimate realization in Christ. Using the Revised Standard Version (RSV) for scriptural citations, I aim to present a fresh articulation to avoid copyright concerns, emphasizing the prophecy’s precision and theological depth while reinforcing the 455 B.C.E. view’s superiority.

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The Fulfillment of the Seventy Weeks: The 70th Week and Its Theological Significance

The 455 B.C.E. timeline, beginning with Nehemiah’s decree in 455 B.C.E., unfolds as follows:

• 7 Weeks (49 years, 455–406 B.C.E.): Jerusalem’s walls and city are rebuilt under Nehemiah (Nehemiah 6:15), with further restoration amidst Persian-era challenges (Daniel 9:25).

• 62 Weeks (434 years, 406 B.C.E.–29 C.E.): Leading to Jesus’ baptism, the “anointed one” arrives (Luke 3:1–2).

• 70th Week (7 years, 29–36 C.E.): Encompassing Jesus’ ministry, death, and the early gospel’s focus on Israel, culminating in key events that fulfill the prophecy’s goals.

The 70th week is the crux of the prophecy, where its six objectives (Daniel 9:24) are realized, and the covenant, sacrifices, and desolations are addressed. Below, I explore these elements, demonstrating how the 455 B.C.E. view coherently fulfills the prophecy with minimal interpretive strain.

The Covenant Confirmed for One Week (29–36 C.E.)

Daniel 9:27 states that “he shall make a strong covenant with many for one week.” The “he” refers to the “anointed one” (9:25–26), Jesus Christ, who confirms a covenant during the 70th week (29–36 C.E.). This covenant cannot be the Mosaic Law, as Scripture attests its abolition through Christ’s death: “Having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross” (Colossians 2:14, RSV). Instead, the covenant aligns with the Abrahamic promise (Genesis 12:3), through which God’s blessings reach “all the families of the earth.”

In Acts 3:25–26 (RSV), Peter addresses the Jews: “You are the sons of the prophets and of the covenant which God gave to your fathers, saying to Abraham, ‘And in your posterity shall all the families of the earth be blessed.’ God, having raised up his servant, sent him to you first, to bless you in turning every one of you from your wickedness.” This indicates that from Jesus’ baptism in 29 C.E., the Abrahamic covenant’s blessings were extended primarily to Israel during his ministry (Matthew 15:24, “I was sent only to the lost sheep of the house of Israel”). His death in 33 C.E., approximately 3.5 years into the week, secured the covenant’s benefits through the new covenant (Hebrews 9:15), which initially focused on Jews (Acts 2–7).

The latter half of the week (33–36 C.E.) saw the gospel preached exclusively to Jews, as evidenced by Peter’s early sermons (Acts 2:14–36) and the apostles’ ministry in Jerusalem (Acts 5:12–42). A pivotal shift occurred around 36 C.E., with the conversion of Cornelius, the first Gentile believer (Acts 10:1–48). This event, following Saul’s conversion around 34 C.E. (Acts 9:1–16), marked the gospel’s expansion to Gentiles, aligning with the end of the 70th week, 490 years from 455 B.C.E. Acts 9:31 (RSV) notes, “So the church throughout all Judea and Galilee and Samaria had peace and was built up,” suggesting a period of transition post-34 C.E., with Cornelius’ conversion plausibly dated to autumn 36 C.E.

This interpretation is biblically sound, as Galatians 3:13–14 (RSV) confirms: “Christ redeemed us from the curse of the law… that in Christ Jesus the blessing of Abraham might come upon the Gentiles.” The 29–36 C.E. timeframe coherently frames the covenant’s confirmation, with Jesus’ ministry and death as its foundation and the early church’s Jewish focus as its continuation. While Acts 10 does not explicitly date Cornelius’ conversion to 36 C.E., the sequence of events (Saul’s conversion, church peace, Gentile inclusion) supports this as a reasonable endpoint, requiring minimal inference to align with the prophecy’s 7-year period.

Cessation of Sacrifice and Offering (33 C.E.)

Daniel 9:27 continues, “For half of the week he shall cause sacrifice and offering to cease.” The “half of the week” (3.5 years) from Jesus’ baptism in 29 C.E. points to spring 33 C.E., the time of his crucifixion, likely around Nisan 14 (Passover), corresponding to April 1, 33 C.E. in the Gregorian calendar, based on lunar calendar calculations. These “sacrifices and offerings” refer to the Jewish temple rituals under the Mosaic Law, not Christ’s ransom or spiritual sacrifices (e.g., Romans 12:1).

Hebrews 10:5–10 (RSV) explains: “When Christ came into the world, he said, ‘Sacrifices and offerings thou hast not desired… In burnt offerings and sin offerings thou hast taken no pleasure.’… By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Christ’s death rendered the Law’s sacrifices obsolete, fulfilling God’s purpose to replace them with his perfect sacrifice. Matthew 23:38 (RSV), spoken before his death, declares, “Behold, your house is forsaken and desolate,” indicating the temple’s sacrificial system lost divine approval in 33 C.E. Hebrews 10:12–18 (RSV) reinforces this: “When Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God… Where there is forgiveness of these, there is no longer any offering for sin.”

Though Jewish priests continued temple sacrifices until 70 C.E., their validity ceased with Christ’s death, as God accepted only his sacrifice (Hebrews 9:12). The Hebrew term in Daniel 9:27 (shabbat, to rest or cease) supports this theological cessation, aligning with the mid-week timing of 33 C.E. The precise date (April 1, 33 C.E.) is plausible, derived from Passover calculations, but Scripture does not mandate it, allowing a range of 30–33 C.E. This interpretation requires minimal adjustment, as Hebrews and Matthew provide robust support, and the 3.5-year mark fits the 455 B.C.E. timeline seamlessly.

Termination of Transgression and Sin

Daniel 9:24 outlines six objectives, beginning with “to finish the transgression, to put an end to sin, and to atone for iniquity.” Christ’s work within the 70th week—his death (33 C.E.), resurrection, and heavenly presentation of his sacrifice—achieved these goals. Romans 5:20–21 (RSV) states, “Where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord.” The Mosaic Law exposed Israel’s sin (Romans 7:7), condemning them as covenant-breakers (Galatians 3:10), but Christ’s sacrifice atoned for their iniquity.

Hebrews 9:26 (RSV) affirms, “He has appeared once for all at the end of the age to put away sin by the sacrifice of himself.” For repentant believers, Christ’s death canceled the penalty of sin, fulfilling Daniel 9:24’s aim to “finish the transgression.” This atonement, completed in 33 C.E., aligns with the 70th week’s mid-point, as Jesus’ sacrifice addressed Israel’s sins under the Law (Romans 3:25). The interpretation that sin’s penalty, not its existence, is terminated is biblically consistent, requiring only slight clarification to address the prophecy’s strong language of “put an end.”

Establishment of Everlasting Righteousness

The fourth objective, “to bring in everlasting righteousness” (Daniel 9:24), was accomplished through Christ’s sacrificial death, enabling believers to be justified before God. Romans 3:21–22 (RSV) declares, “The righteousness of God has been manifested apart from law… through faith in Jesus Christ for all who believe.” Christ’s blood provided a “propitiation” (Romans 3:25), covering sins and granting eternal righteousness to those who accept him.

This righteousness, secured in 33 C.E., is “everlasting,” promising eternal life (John 3:16). Within the 70th week, Jesus’ ministry and death laid the foundation for this justification, fulfilling Daniel’s vision for Israel and beyond (Galatians 3:8). The interpretation is straightforward, requiring minimal exegesis, as Romans directly ties Christ’s work to righteousness, aligning with the prophecy’s timing and purpose.

Anointing of the Most Holy Place

Daniel 9:24’s fifth goal, “to anoint a most holy place,” refers not to a person but to the heavenly sanctuary, distinct from Jesus’ anointing at baptism (Luke 3:16–17). The Hebrew qodesh qodashim (Holy of Holies) denotes the temple’s innermost sanctum (Exodus 26:33–34). Hebrews 9:11–12 (RSV) describes Jesus entering “the greater and more perfect tent (not made with hands… nor with the blood of goats and calves but with his own blood, thus securing an eternal redemption).” This heavenly anointing occurred post-resurrection, around 33 C.E., when Jesus presented his sacrifice to God (Hebrews 9:24).

While Jesus’ baptism in 29 C.E. marked his anointing as Messiah (Acts 10:38), the “most holy place” refers to heaven itself, sanctified by his blood within the 70th week. This interpretation, supported by Hebrews, requires moderate exegesis to clarify Daniel’s temple imagery as heavenly, but it coherently fits the 455 B.C.E. timeline, with Christ’s ascension fulfilling the prophecy’s cultic imagery.

Sealing of Vision and Prophet

The sixth objective, “to seal both vision and prophet” (Daniel 9:24), signifies the validation of Daniel’s prophecy through Christ’s work. John 5:39 (RSV) states, “You search the scriptures, because you think that in them you have eternal life; and it is they that bear witness to me.” Jesus’ baptism (29 C.E.), ministry, death (33 C.E.), and resurrection fulfilled Daniel 9:24-27, confirming its divine origin. Revelation 19:10 (RSV) notes, “The testimony of Jesus is the spirit of prophecy,” underscoring Christ as the prophecy’s fulfillment.

This sealing, completed within the 70th week, stamps the vision as true, restricted to Jesus alone. The interpretation is biblically robust, requiring minimal clarification to emphasize Christ’s exclusive role, aligning with the New Testament’s view of prophecy (Luke 24:44).

Desolations of Jerusalem and the Sanctuary

Daniel 9:26–27 predicts, “The people of the prince who is to come shall destroy the city and the sanctuary… Upon the wing of abominations shall come one who makes desolate.” This points to Jerusalem’s destruction in 70 C.E. by Roman armies under Titus, outside the 70 weeks but resulting from Israel’s rejection of Christ during the 70th week. Matthew 24:15 (RSV) links the “desolating sacrilege” to this event, with Luke 21:20 (RSV) clarifying, “When you see Jerusalem surrounded by armies, then know that its desolation has come near.”

The Jews’ rejection of Jesus (Matthew 27:25, “His blood be on us and on our children!”) led to divine judgment (Luke 19:44). The 70 C.E. desolation, though post-70 weeks, fulfills 9:26–27’s aftermath, as Titus’ armies, entering the temple, became a “disgusting thing.” This interpretation, supported by Matthew and Luke, requires moderate adjustment to place the event outside the 490 years, but it aligns with the prophecy’s broader consequences.

Addressing the Jewish Interpretation

Some Jewish scholars, as reflected in the Masoretic text’s punctuation (ca. 500–1000 C.E.), place an ’athnach (stop) after “seven weeks” in Daniel 9:25, separating it from the “sixty-two weeks.” This suggests the 62 weeks (434 years) apply to Jerusalem’s rebuilding, with the “anointed one” as figures like Agrippa II (70 C.E.), Onias (175 B.C.E.), Cyrus, or Zerubbabel. Translations like Isaac Leeser’s and the Jewish Publication Society’s reflect this, implying a 434-year rebuilding period, which E. B. Pusey critiques as “senseless” (Daniel the Prophet, 1885, p. 190). James Strong notes the ’athnach creates a “harsh construction” (Lange’s Commentary, 1976, p. 198), unsupported by most English translations (e.g., RSV, KJV).

This view, possibly shaped by rejection of Christian claims, distorts the prophecy’s structure. Applying 62 weeks to rebuilding yields no historical coherence (e.g., 538 B.C.E.–104 B.C.E.), and candidates like Agrippa or Onias fail to fulfill a 483-year timeline. The 455 B.C.E. view, aligning with 29 C.E., maintains the prophecy’s integrity, supported by the RSV’s continuous reading: “Seven weeks and sixty-two weeks” (9:25).

Theological Implications and Superiority of the 455 B.C.E. View

The 455 B.C.E. interpretation not only fulfills Daniel 9:24-27’s chronological precision but also its theological depth. The 70th week’s events—Jesus’ ministry, death, resurrection, and the gospel’s early spread—achieve the prophecy’s six objectives, transforming Israel’s relationship with God through the new covenant (Hebrews 8:8–13). The Abrahamic covenant’s blessings, extended to Jews then Gentiles, fulfill God’s redemptive plan (Galatians 3:29). Christ’s sacrifice ends the Law’s rituals, atones for sin, establishes righteousness, anoints the heavenly sanctuary, and validates prophecy, underscoring divine sovereignty (Ephesians 1:11).

Compared to alternatives:

• 457 B.C.E. Historicist: Misses 29 C.E. by 2 years, requiring endpoint tweaks that break the 483-year prophecy. Ezra 7’s focus on temple worship is less precise for “rebuild Jerusalem” (9:25).

• Preterist: Stretches the 70th week to 70 C.E. or uses symbolic periods, losing chronological rigor and misaligning with 29 C.E.

• Dispensationalist: Relies on unbiblical 360-day years and a gap, targeting 33 C.E., not 29 C.E., and deviating from 9:25’s timeline.

The 455 B.C.E. view’s 10-year chronological shift (475 B.C.E. accession) is justified by primary sources: Thucydides’ account of Themistocles (ca. 473 B.C.E.), Persepolis reliefs suggesting Xerxes’ coregency (496 B.C.E.), and Babylonian tablets (Artaxerxes’ 50th/51st years, 424 B.C.E.). This shift, while significant, is less speculative than forcing 457 B.C.E. to hit 29 C.E. or introducing non-textual gaps. The 455 B.C.E.–29 C.E. alignment, with Nehemiah 2 as the starting decree, offers unmatched precision and fidelity to Scripture.

Conclusion

Daniel 9:24-27’s “seventy weeks” prophecy finds its fullest expression in the 455 B.C.E. interpretation, beginning with Nehemiah’s decree and culminating in Jesus’ baptism in 29 C.E. The 70th week (29–36 C.E.) sees Christ confirm the Abrahamic covenant, end the Law’s sacrifices, atone for sin, establish righteousness, anoint the heavenly sanctuary, and seal the prophecy’s truth, with Jerusalem’s 70 C.E. desolation as a consequence of Israel’s rejection. Supported by Luke 3:1–2 (RSV) and primary historical evidence, this view requires minimal tweaking, outperforming alternatives that falter in precision or textual fidelity. As Edward D. Andrews, I affirm that this interpretation reveals God’s meticulous plan, fulfilled in Christ, the anointed one who came “at the appointed time” (Romans 5:6, RSV).