70 Weeks Prophecy

[Ezekiel184]

Why Matthew 24:15 must have been fulfilled between 66 and 70 CE:

**Matthew 24 is a single, unified prophetic discourse** given by Jesus on the Mount of Olives in response to His own prediction of the Temple’s total destruction. The chapter’s internal context—its opening, the disciples’ question, the flow of signs, the practical commands, and the explicit time marker—**demands** that the “abomination of desolation” in verse 15 refer to events within the Jewish-Roman War of 66–70 AD, not to some distant future event thousands of years later. Here is the chapter’s own logic, verse by verse where it matters most:

### 1. The Anchor: Verses 1–2 Tie Everything to the Physical Temple’s Destruction
Jesus and the disciples have just left the Temple complex. The disciples point out its magnificent buildings. Jesus replies:

> “Truly I tell you, not one stone here will be left on another; every one will be thrown down.” (Matt 24:1–2)

This is not a generic or symbolic statement. It is a concrete prophecy about **the very Temple standing before them**—the same Second Temple that would be burned and dismantled stone by stone by the Roman legions under Titus in August–September of 70 AD during the final phase of the Jewish-Roman War. The entire Olivet Discourse (Matthew 24) flows directly out of this prediction. The chapter is not about the end of the world in some abstract sense; it begins as an answer to “When will **these things** happen?”—i.e., when the Temple will be leveled.

### 2. The Disciples’ Question (v3) Links the Temple’s Fall to “the End of the Age”
Sitting on the Mount of Olives (overlooking the Temple), the disciples ask privately:

> “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?”

In first-century Jewish ears, the destruction of the Temple **was** the end of the age—the end of the old covenant order, the end of the Mosaic system centered on that sanctuary. Jesus does not correct their assumption that the Temple’s fall and “the end” are connected. Instead, He answers their question as one unified event. The “sign” they are to watch for (the abomination of desolation) is the trigger that sets in motion the desolation of the very Temple He has just condemned.

### 3. The Flow of Signs Leads Directly into the Abomination as the Flight Signal (vv4–14 → v15)
Jesus lists preliminary signs: false messiahs, wars and rumors of wars, famines, earthquakes, persecution, false prophets, and the gospel being preached to all nations “as a testimony to all nations, **and then the end will come**” (v14). Immediately—without any break or new subject—He continues:

> “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel—let the reader understand—**then** let those who are in Judea flee to the mountains…” (vv15–16)

The word “So” (Greek *oun*) makes the abomination the climactic sign that **the end** (i.e., the desolation of the Temple and city) is now imminent. This is not a parenthetical remark about a future Antichrist two thousand years later; it is the direct answer to the disciples’ question about the Temple’s destruction.

### 4. The Urgent, Local, First-Century Instructions Prove It Is Not a Distant Event (vv16–20)
Right after the abomination sign, Jesus gives hyper-practical commands that only make sense for people living in first-century Judea:
- “Let those who are in **Judea** flee to the mountains.”
- “Let the one who is on the **housetop** not go down…”
- “Let the one who is in the **field** not turn back…”
- “Pray that your flight may not be in **winter or on a Sabbath**.”

These are instructions for immediate escape from a localized war in Judea—not for people living in the 21st century or some rebuilt future Temple. Historical records show that when the Roman general Cestius Gallus surrounded Jerusalem in 66 AD (and later when internal Zealot chaos and Titus’ siege intensified), Christians in Judea did exactly this: they fled to the mountains (traditionally to Pella in Perea). The commands only fit the 66–70 AD war.

### 5. The “Great Tribulation” Description Matches the War’s Unparalleled Horror (vv21–22)
Jesus says:

> “For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.”

Josephus (an eyewitness) described the Jewish-Roman War in almost identical language: the greatest calamity to befall any nation in history, with starvation, cannibalism, internal slaughter, and over a million deaths. The “elect” (Jewish Christians) were preserved precisely because they heeded the abomination sign and fled early. Again, this fits only the 66–70 AD timeframe.

### 6. The Time Marker in Verse 34 Seals It: “This Generation”
At the end of the signs section, Jesus declares:

> “Truly I tell you, **this generation** will certainly not pass away until all these things have happened.” (v34)

In context, “this generation” means the people alive when Jesus was speaking (c. AD 30–33). A generation in Scripture is roughly 40 years. From the Olivet Discourse to the fall of Jerusalem and the Temple in 70 AD is **exactly** that span. The chapter itself tells us the abomination and the surrounding events would occur before the generation hearing Jesus died out. There is no textual warrant for inserting a 2,000-year gap.

### Conclusion from the Chapter’s Own Context
The first two verses set the topic (Temple destruction). The disciples’ question, the sign sequence, the “So when you see…” connector, the hyper-local flight commands, the unparalleled tribulation language, and the explicit “this generation” statement all form one seamless prophecy about the judgment that fell on Jerusalem in the Jewish-Roman War of 66–70 AD. The abomination of desolation (v15) is the pivotal sign that the desolation of the Temple (vv1–2) is about to be completed. Any interpretation that rips verse 15 out of this immediate first-century context and projects it into a distant future must ignore the chapter’s own structure, audience, time markers, and urgent practicality. The text itself demands a 66–70 AD fulfillment.

 

[ThunderPen]

"Cut off" means that Israel will reject the Messiah.

And after 62 weeks shall Messiah suffer the death penalty, but not for Himself.
Daniel 9:26 KJV

I Daniel understood by the books, the word of the Lord that came through Jeremiah, how that the Lord would accomplish 70 years in the desolation of Jerusalem. Daniel 9:1-2

70 year captivity. Daniel was in the Babylonian captivity.

Seventy captivities are determined upon thy people and upon thy holy city........

...there will be seven captivities and sixty two weeks. (490 years and 62 weeks, leading to the death of the Messiah, not just the begining of His ministry)

And using the all 'weeks' translation one has to explain why 69 weeks are stated separately as 7 then 62. And also one has to infer years that are not specifically stated.
The text however does specifically reference the 70 year captivity Daniel was in. Daniel read Jeremiah, then Gabriel came and gave Daniel greater understanding of what Daniel read in Jeremiah.

70 total captivities, 4900 total years worth of captivity. ( Not necessarily back to back ) Ending at the start of the 1000 years.

Blessed is the one that waits and comes to the 1335 years. Daniel 12:12 KJV.

The 1000 year reign, including Satan's short while after.




Increasingly I am leaning toward the above being the correct understanding of Daniel 9 through 12.

I believe the latest captivity started in 1967. If the way I've been led to see the scripture is correct, the latest captivity on Jacob, in Israel, began 1967 and is ongoing. Jacob, and all sincere Torah followers together with Christians are in and have been in captivity in Israel since 1967. Jacob has forgotten who he really is. Esau rules the world.
Obadiah prophesies of Esau's end.

2037 marks the end of this captivity, and therefore some destruction begining with Jerusalem and including all nations should happen.
Perhaps even the two prophets may arrive around that time. I believe that Revelation 11 is largely literal. The way the enemy intends to mask and muddy their arrival is with the notions of 'outer space' and 'extra terrestrials'.

 

[greenonions]

Abomination of Desolation:

The abomination needs to be near the beginning of the 3.5 years, because there are 1290 days. So if the Jewish War was the fulfillment, it would need to be in AD 66.

The presence of Roman armies is not the abomination of desolation to look for. There were Roman soldiers in Jerusalem since the time of Jesus. Nothing special. Only a prominent idol in the temple makes sense.

So you have many possible options, but none of them actually seem to fit.

 

[Ezekiel184]

I have slightly updated the 70 Weeks Prophecy post.

Daniel 9:24-27 speaks of events that are to take place within 70 weeks. I will now place the events of this passage in a historical context, accepting the common interpretation of exegetes that one day here corresponds to one year.

Exegesis of Daniel 9:24-27

24 Seventy weeks have been determined for your people and for your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Holy of Holies. 25 So you are to know and have insight that from the going out of a word to restore and rebuild Jerusalem until Messiah the Prince, there will be seven weeks and sixty-two weeks; it will be restored and rebuilt, with plaza and moat, even in times of distress.

Since one day here corresponds to one year, 70 weeks are 490 years. The decree to restore and rebuild Jerusalem refers to that of Artaxerxes I mentioned in Ezra 7. Ezra 7 reports that Artaxerxes' decree came into effect in the first month of the seventh year of his reign. According to the Jewish reckoning of that time, the seventh year of Artaxerxes ran from Tishri 458 to Elul 457 BCE. Since the decree came into effect in the first month of the seventh year, this would be Nisan of 457 BCE. From Nisan of 457 BCE, 483 years (7 weeks and 62 weeks) into the future, we end up in the year 27 CE. In 27 CE, Jesus Christ, who is the Messiah, was baptized and thus began his ministry.

More precisely, Jesus was baptized on the first day of the month of Tevet (Gen 8:5-8; Mk 1:9-13). In the Julian calendar, this corresponds to December 18/19 of 27 CE. This would mean that Jesus was not born in 5 BCE but in 4 BCE, since Jesus was born on the first day of the month of Nisan (Ex 40:2, 34; Jhn 1:14), which corresponds to March 28/29 of 4 BCE in the Julian calendar, and since Jesus was 30 years old at his baptism during the 15th year of Tiberius' reign (Lk 3:1, 21-23). Tiberius became de facto sole ruler in August of 14 CE. Luke, who very likely used the ancient Macedonian calendar known at the time, would have calculated the first year of Tiberius' reign from August 14 CE to September 14 CE, and the 15th year from October 27 CE to September 28 CE. Thus, Jesus was baptized in late 27 CE. According to most scholars, Herod the Great died in 4 BCE shorty before Nisan 14. This means that Herod died no later than Nisan 13. Since Jesus was born on Nisan 1, this means there are at most 12 days between Jesus' birth and Herod's death. Thus, Jesus was born before Herod's death (Matt 2:20). Jesus celebrated the first Passover of his ministry when the Herodian Temple was under construction for 46 years (Jhn 2:18-23). The construction of the Herodian Temple, according to Flavius Josephus, began during the 18th year of Herod's reign sometime between Nisan of 20 BCE and Adar of 19 BCE. Which means that Jesus celebrated the first Passover of his ministry in 27 or 28 CE. In this case, it was 28 CE, since Jesus was baptized in late 27 CE on Tevet 1.

26 Then after the sixty-two weeks the Messiah will be cut off and have nothing.

It says that the Messiah will be "cut off" and "have nothing" after 62 weeks. Since the first 7 weeks (49 years) are considered to have passed, the counting now begins from 408 BCE instead of 457 BCE. In 408 BCE, the completion of the "Restoration of Jerusalem" may have taken place. From 408 BCE, we thus go 434 years (62 weeks) into the future and arrive again in 27 CE, the year Jesus was baptized. "Cut off" means that Israel will reject the Messiah. Shortly after Jesus began his ministry, the Jews tried to throw him off a hill to kill him (Lk 4:28-30). "Have nothing" means that the Messiah's own family will abandon him and that he will be poor. Jesus' family distanced themselves from him (Matt 13:57), and he was homeless (Matt 8:20).

26 And the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are decreed. 27 And he will make a firm covenant with the many for one week, but in the middle of the week he will make sacrifice and grain offering cease; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.

The prince in verse 26 is the Roman commander Titus, who with his Roman soldiers destroyed Jerusalem and the Temple in 70 CE. The first half of verse 27 refers to Jesus the Messiah who made a new covenant with many (Matt 26:28). That Jesus will end the Temple service in the middle of the 70th week refers to his crucifixion, which ended the old covenant (Mk 15:38; Heb 8:13). The second half of verse 27, however, again refers to Titus the destroyer of Jerusalem.

Jesus began his ministry in the first day of the 70th week. The first day of the 70th week was from Nisan of
27 CE to Adar of 28 CE. Jesus began his ministry with his baptism in late 27 CE on Tevet 1. Then it says "he" will end sacrifices in the middle of the week. The middle of a week is the fourth day. The fourth day was from Nisan 30 CE to Adar of 31 CE, which means Jesus was crucified on Nisan 14, 30 CE (April 7 in Julian), on the sixth weekday (Mk 15:42; Jhn 19:14). According to Flavius Josephus, on Nisan 14, 70 CE, the Romans started to besiege Jerusalem. Exactly 40 years after Jesus was crucified on Nisan 14, 30 CE (Jon 3:4; Eusebius' Church History 3.7.9; Yoma 39b:5). A few months later in the summer of 70 CE, Jerusalem was destroyed. This means that Jesus had only 3 passovers during his ministry, in 28, 29 and 30 CE. This fits with the gospel of John which mentions only 3 different passovers. The feast in John 5:1 is most likely Purim. John 5:9 says on that feast day was also Sabbath. Indeed, Purim of 29 CE (March 19 in Julian) fell on a Sabbath. Which fits with the timeline of the Gospel of John since John 5 is between the first passover (28 CE) and the second passover (29 CE). The reason why John 5 does not name Purim (Purim is not named anywhere in the NT) is probably because of the fact that Purim is a wicked feast. Jesus only went there to preach, not to celebrate it. And since Jesus was born on Nisan 1, 4 BCE, and crucified on Nisan 14, 30 CE, he was exactly 33 years and 13 days old when he died.

2000 years after Jesus' birth on Nisan 1, 4 BCE, we land on Nisan 1, 1997. Around Nisan 1, 1997 (March 11), a comet named Hale-Bopp had its closest approach to Earth. The comet was first seen with naked eyes on May 20/21 of 1996. This corresponds to Sivan 3 in the Hebrew Calendar. Sivan 3 is the day of Jesus' conception, the day Mary became pregnant (Ex 19:1, 16; Lk 1:35). From Sivan 3, 5 BCE to Nisan 1, 4 BCE are 42 weeks. What I want to say is that God sent the Star of Bethlehem back to Earth to celebrate the the 2000th birthday of his Son. Yes, comet Hale-Bopp is the Star of Bethlehem! Now imagine what will happen 2000 years after Jesus' crucifixion (30 CE) in 2030.

Summary

• 457 BCE - Decree to rebuild Jerusalem and start of the 70 weeks
• 408 BCE - Jerusalem was completed at the end of the 7th week
• 27 CE - Jesus, the Messiah, begins his ministry on the first day of the 70th week
• 30 CE - Jesus is crucified in the middle of the 70th week
• 66 CE - First Jewish-Roman War begins
• 70 CE - Titus destroys Jerusalem and the Temple
• Conception of Jesus = Sivan 3, 5 BCE (Ex 19:1, 16; Lk 1:35)
• Birth of Jesus = Nisan 1, 4 BCE (Ex 40:2, 34; Jhn 1:14)
• Baptism of Jesus = Tevet 1, 27 CE (Gen 8:5-8; Mk 1:9-13)
• Entry of Jesus = Nisan 10, 30 CE (Ex 12:3; Jhn 12:1, 12-15)
• Crucifixion of Jesus = Nisan 14, 30 CE (Ex 12:6; 1Cor 5:7)
• Resurrection of Jesus = Nisan 16, 30 CE (Lev 23:10-11; 1Cor 15:20)
• Ascension of Jesus = Omer day 40, 30 CE (Acts 1:3)
• Return of Jesus = Tishri 1, 2030 CE (Lev 23:24; 1Cor 15:52)
• Julian date of Sivan 3, 5 BCE = June 8-9
• Julian date of Nisan 1, 4 BCE = March 28-29
• Julian date of Tevet 1, 27 CE = December 18-19
• Julian date of Nisan 10, 30 CE = April 2-3
• Julian date of Nisan 14, 30 CE = April 6-7
• Julian date of Nisan 16, 30 CE = April 8-9
• Julian date of Omer day 40, 30 CE = May 17-18

 

[TMS]

• 457 BCE - Decree to rebuild Jerusalem and start of the 70 weeks
• 408 BCE - Jerusalem was completed at the end of the 7th week
• 27 CE - Jesus, the Messiah, begins his ministry on the first day of the 70th week
• 30 CE - Jesus is crucified in the middle of the 70th week

The starting date for the 70-week prophecy was the autumn of B.C. 457.

The prophecy begins with the issuance of a decree to restore and build the city of Jerusalem, Daniel 9:25.
While there were earlier decrees, such as those by Cyrus in B.C. 536 and Darius Hystaspes in B.C. 519, these were limited in scope and primarily focused on the temple.

The complete restoration was only provided for in the decree of Artaxerxes Longimanus, issued in the seventh year of his reign. Ezra 7:11-26.

The accuracy of this starting point is confirmed by the life of Christ. Reaching forward 483 years (69 weeks) from the autumn of B.C. 457 brings us to the autumn of A.D. 27, exactly when Jesus was manifested as the Messiah at His baptism Mark 1:14-15 (no zero year, 1bc to 1ad).

The prophecy further specifies that in the middle of the seventieth week, He would be cut off, which occurred at His crucifixion in the spring of A.D. 31, precisely three and a half years after His ministry began, Daniel 9:26-27.

The 70 weeks are "cut off" from the longer 2300-day vision of Daniel 8 meaning both periods share the same starting point in B.C. 457.

The 490 years allotted to the Jewish people ended in the autumn of A.D. 34.
They had 3 and a half years to repent or accept the truth about Jesus but as a nation they never did. Even today, as a nation, they refuse to accept the truth about Jesus.

 

[tttallison]

The starting date for the 70-week prophecy was the autumn of B.C. 457.

The prophecy begins with the issuance of a decree to restore and build the city of Jerusalem, Daniel 9:25.
While there were earlier decrees, such as those by Cyrus in B.C. 536 and Darius Hystaspes in B.C. 519, these were limited in scope and primarily focused on the temple.

The complete restoration was only provided for in the decree of Artaxerxes Longimanus, issued in the seventh year of his reign. Ezra 7:11-26.

The accuracy of this starting point is confirmed by the life of Christ. Reaching forward 483 years (69 weeks) from the autumn of B.C. 457 brings us to the autumn of A.D. 27, exactly when Jesus was manifested as the Messiah at His baptism Mark 1:14-15 (no zero year, 1bc to 1ad).

The prophecy further specifies that in the middle of the seventieth week, He would be cut off, which occurred at His crucifixion in the spring of A.D. 31, precisely three and a half years after His ministry began, Daniel 9:26-27.

The 70 weeks are "cut off" from the longer 2300-day vision of Daniel 8 meaning both periods share the same starting point in B.C. 457.

The 490 years allotted to the Jewish people ended in the autumn of A.D. 34.
They had 3 and a half years to repent or accept the truth about Jesus but as a nation they never did. Even today, as a nation, they refuse to accept the truth about Jesus.

The Jews as a nation have not accepted Christ, but Paul says they will when the time of the Gentiles is fulfilled.

Rom 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

 

[Ezekiel184]

I have slightly updated the 70 Weeks Prophecy post.

Daniel 9:24-27 speaks of events that are to take place within 70 weeks. I will now place the events of this passage in a historical context, accepting the common interpretation of exegetes that one day here corresponds to one year.

Exegesis of Daniel 9:24-27

Since one day here corresponds to one year, 70 weeks are 490 years. The decree to restore and rebuild Jerusalem refers to that of Artaxerxes I mentioned in Ezra 7. Ezra 7 reports that Artaxerxes' decree came into effect in the first month of the seventh year of his reign. According to the Jewish reckoning of that time, the seventh year of Artaxerxes ran from Tishri 458 to Elul 457 BCE. Since the decree came into effect in the first month of the seventh year, this would be Nisan of 457 BCE. From Nisan of 457 BCE, 483 years (7 weeks and 62 weeks) into the future, we end up in the year 27 CE. In 27 CE, Jesus Christ, who is the Messiah, was baptized and thus began his ministry.

More precisely, Jesus was baptized on the first day of the month of Tevet (Gen 8:5-8; Mk 1:9-13). In the Julian calendar, this corresponds to December 18/19 of 27 CE. This would mean that Jesus was not born in 5 BCE but in 4 BCE, since Jesus was born on the first day of the month of Nisan (Ex 40:2, 34; Jhn 1:14), which corresponds to March 28/29 of 4 BCE in the Julian calendar, and since Jesus was 30 years old at his baptism during the 15th year of Tiberius' reign (Lk 3:1, 21-23). Tiberius became de facto sole ruler in August of 14 CE. Luke, who very likely used the ancient Macedonian calendar known at the time, would have calculated the first year of Tiberius' reign from August 14 CE to September 14 CE, and the 15th year from October 27 CE to September 28 CE. Thus, Jesus was baptized in late 27 CE. According to most scholars, Herod the Great died in 4 BCE shorty before Nisan 14. This means that Herod died no later than Nisan 13. Since Jesus was born on Nisan 1, this means there are at most 12 days between Jesus' birth and Herod's death. Thus, Jesus was born before Herod's death (Matt 2:20). Jesus celebrated the first Passover of his ministry when the Herodian Temple was under construction for 46 years (Jhn 2:18-23). The construction of the Herodian Temple, according to Flavius Josephus, began during the 18th year of Herod's reign sometime between Nisan of 20 BCE and Adar of 19 BCE. Which means that Jesus celebrated the first Passover of his ministry in 27 or 28 CE. In this case, it was 28 CE, since Jesus was baptized in late 27 CE on Tevet 1.

It says that the Messiah will be "cut off" and "have nothing" after 62 weeks. Since the first 7 weeks (49 years) are considered to have passed, the counting now begins from 408 BCE instead of 457 BCE. In 408 BCE, the completion of the "Restoration of Jerusalem" may have taken place. From 408 BCE, we thus go 434 years (62 weeks) into the future and arrive again in 27 CE, the year Jesus was baptized. "Cut off" means that Israel will reject the Messiah. Shortly after Jesus began his ministry, the Jews tried to throw him off a hill to kill him (Lk 4:28-30). "Have nothing" means that the Messiah's own family will abandon him and that he will be poor. Jesus' family distanced themselves from him (Matt 13:57), and he was homeless (Matt 8:20).

The prince in verse 26 is the Roman commander Titus, who with his Roman soldiers destroyed Jerusalem and the Temple in 70 CE. The first half of verse 27 refers to Jesus the Messiah who made a new covenant with many (Matt 26:28). That Jesus will end the Temple service in the middle of the 70th week refers to his crucifixion, which ended the old covenant (Mk 15:38; Heb 8:13). The second half of verse 27, however, again refers to Titus the destroyer of Jerusalem.

Jesus began his ministry in the first day of the 70th week. The first day of the 70th week was from Nisan of
27 CE to Adar of 28 CE. Jesus began his ministry with his baptism in late 27 CE on Tevet 1. Then it says "he" will end sacrifices in the middle of the week. The middle of a week is the fourth day. The fourth day was from Nisan 30 CE to Adar of 31 CE, which means Jesus was crucified on Nisan 14, 30 CE (April 7 in Julian), on the sixth weekday (Mk 15:42; Jhn 19:14). According to Flavius Josephus, on Nisan 14, 70 CE, the Romans started to besiege Jerusalem. Exactly 40 years after Jesus was crucified on Nisan 14, 30 CE (Jon 3:4; Eusebius' Church History 3.7.9; Yoma 39b:5). A few months later in the summer of 70 CE, Jerusalem was destroyed. This means that Jesus had only 3 passovers during his ministry, in 28, 29 and 30 CE. This fits with the gospel of John which mentions only 3 different passovers. The feast in John 5:1 is most likely Purim. John 5:9 says on that feast day was also Sabbath. Indeed, Purim of 29 CE (March 19 in Julian) fell on a Sabbath. Which fits with the timeline of the Gospel of John since John 5 is between the first passover (28 CE) and the second passover (29 CE). The reason why John 5 does not name Purim (Purim is not named anywhere in the NT) is probably because of the fact that Purim is a wicked feast. Jesus only went there to preach, not to celebrate it. And since Jesus was born on Nisan 1, 4 BCE, and crucified on Nisan 14, 30 CE, he was exactly 33 years and 13 days old when he died.

2000 years after Jesus' birth on Nisan 1, 4 BCE, we land on Nisan 1, 1997. Around Nisan 1, 1997 (March 11), a comet named Hale-Bopp had its closest approach to Earth. The comet was first seen with naked eyes on May 20/21 of 1996. This corresponds to Sivan 3 in the Hebrew Calendar. Sivan 3 is the day of Jesus' conception, the day Mary became pregnant (Ex 19:1, 16; Lk 1:35). From Sivan 3, 5 BCE to Nisan 1, 4 BCE are 42 weeks. What I want to say is that God sent the Star of Bethlehem back to Earth to celebrate the the 2000th birthday of his Son. Yes, comet Hale-Bopp is the Star of Bethlehem! Now imagine what will happen 2000 years after Jesus' crucifixion (30 CE) in 2030.

Summary

• 457 BCE - Decree to rebuild Jerusalem and start of the 70 weeks
• 408 BCE - Jerusalem was completed at the end of the 7th week
• 27 CE - Jesus, the Messiah, begins his ministry on the first day of the 70th week
• 30 CE - Jesus is crucified in the middle of the 70th week
• 66 CE - First Jewish-Roman War begins
• 70 CE - Titus destroys Jerusalem and the Temple
• Conception of Jesus = Sivan 3, 5 BCE (Ex 19:1, 16; Lk 1:35)
• Birth of Jesus = Nisan 1, 4 BCE (Ex 40:2, 34; Jhn 1:14)
• Baptism of Jesus = Tevet 1, 27 CE (Gen 8:5-8; Mk 1:9-13)
• Entry of Jesus = Nisan 10, 30 CE (Ex 12:3; Jhn 12:1, 12-15)
• Crucifixion of Jesus = Nisan 14, 30 CE (Ex 12:6; 1Cor 5:7)
• Resurrection of Jesus = Nisan 16, 30 CE (Lev 23:10-11; 1Cor 15:20)
• Ascension of Jesus = Omer day 40, 30 CE (Acts 1:3)
• Return of Jesus = Tishri 1, 2030 CE (Lev 23:24; 1Cor 15:52)
• Julian date of Sivan 3, 5 BCE = June 8-9
• Julian date of Nisan 1, 4 BCE = March 28-29
• Julian date of Tevet 1, 27 CE = December 18-19
• Julian date of Nisan 10, 30 CE = April 2-3
• Julian date of Nisan 14, 30 CE = April 6-7
• Julian date of Nisan 16, 30 CE = April 8-9
• Julian date of Omer day 40, 30 CE = May 17-18

Addition: One might think that 12 days at most between Jesus' birth and Herod's death would be too short. But even if that were the case, Herod's death could be moved to 1 BCE, a date held by some scholars. Then there would be 3 years between Jesus' birth and Herod's death. Three years would be more than enough.

 

[ChristRoseFromTheDead]

The Jews as a nation have not accepted Christ, but Paul says they will when the time of the Gentiles is fulfilled.

Rom 11:25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

No, it doesn't say that at all. You think it says that because of unbelief.

 

[dkontner]

People also like to ignore 'in part'. Nobody is saved because of their flesh, that's a HUGE heresy.

 

[ChristRoseFromTheDead]

People also like to ignore 'in part'. Nobody is saved because of their flesh, that's a HUGE heresy.

They have had spell cast over their minds to read "in part" to mean temporary. It means a part of something, ie., partial.

 

[JustThinking]

The abomination needs to be near the beginning of the 3.5 years, because there are 1290 days. So if the Jewish War was the fulfillment, it would need to be in AD 66.

Here is a cut / paste from within my recent commentary on Daniel - chapter 9.

PART 1 ONLY:


1. The "abomination that causes desolation
Among the many interpretations offered, most focus on the physical destruction of the Temple—whether in 70 AD by the Romans, during the desecration by Antiochus Epiphanes two centuries earlier, or in a theorized future third Temple expected to be ruined during an end-time tribulation. While these perspectives attempt to connect historical or future events to Daniel’s prophecy, they often miss the deeper covenant meaning behind the phrase “the abomination that causes desolation.” Daniel 9:24–27 is not a prophecy about a building. It is a prophecy about the Messiah, the covenant, and what follows when the Messiah is rejected.

The Temple was sacred because it represented the presence of God among His people. But it was also a shadow—an earthly pattern pointing to a greater reality. If the Messiah is the true fulfillment of that reality, then the greatest desecration imaginable would not be the fall of stones, but the rejection of the One to whom those stones testified. In that light, the “abomination” reaches its deepest meaning at the cross. The crucifixion of Jesus Christ was not merely a moment of sorrow; it was covenant betrayal of the highest order—the Holy One of Israel rejected and “cut off” in the very time Daniel said He would come. No military campaign, no political upheaval, and no destruction of masonry can match the spiritual gravity of that act. This is why the desolation that follows cannot be reduced to the burning of Jerusalem and the Temple in 70 AD. That destruction was real and devastating, but it was the consequence, not the cause, of desolation. The true desolation is spiritual: the severing of communion that occurs when the Messiah is rejected—the loss of covenant nearness, the leaving of the “house” empty. Only later does that desolation become visible in history, when the city falls. The Gospels themselves invite the reader to understand Daniel’s language through the words of Jesus. Three passages speak directly to Daniel 9:27e:

“Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place (whoever reads, let him understand) …” (Matthew 24:15)​

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“But when you see the abomination of desolation… standing where Standing where it ought not (let the reader understand) …” (Mark 13:14)
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“But when you see Jerusalem surrounded by armies, then know that its desolation is near.” (Luke 21:20)​

All three writers are preserving the same discourse from Jesus, yet each presents it with distinct emphasis and nuance. Luke omits the phrase “abomination of desolation” and speaks directly to the visible realities that would soon confront Jerusalem. Matthew and Mark retain the phrase and explicitly identify Daniel as the prophetic source. These differences are not contradictions. They are deliberate distinctions shaped to communicate unique messages to different audiences—and taken together, they help confirm both the timing and the identity of what Daniel foretold.

A Daniel 9:25–26 Lens: The Prince and the One “Cut Off”
Before Matthew and Mark even differ in phrasing (“holy place” versus “where it ought not”), they agree on something crucial: Jesus says this is what was “spoken of by Daniel the prophet.” That invitation is not incidental. It directs the reader back to the heart of Daniel 9, where the Messiah is presented in two complementary portraits that function like a hinge in the prophecy. In Daniel 9:25, the Messiah is revealed as the Prince—the One who comes with covenant authority, restoration, and purpose. This is the Messiah in His rightful place, arriving exactly on time within the seventy-weeks framework. Then in Daniel 9:26, the same Messiah is revealed in the shock of the Gospel: He will be “cut off, but not for Himself.” This is the Messiah in unjust suffering—rejected, condemned, sacrificed, not for His own sin, but for others. Daniel already holds these two portraits together: the Prince who comes to restore (v.25), and the Messiah who is cut off to redeem (v.26). The Gospels do not invent this tension—they unveil its fulfillment. This is why Matthew can place the Messiah where a King and Priest belongs, while Mark places the Messiah where He ought not be—and yet both remain true and converge on the same event: the cross.

 

[JustThinking]

The abomination needs to be near the beginning of the 3.5 years, because there are 1290 days. So if the Jewish War was the fulfillment, it would need to be in AD 66.

The presence of Roman armies is not the abomination of desolation to look for. There were Roman soldiers in Jerusalem since the time of Jesus. Nothing special. Only a prominent idol in the temple makes sense.

So you have many possible options, but none of them actually seem to fit.

Part 2:

Matthew: Standing in the Holy Place

In Matthew’s Gospel, Jesus is presented as the Messianic King and covenant High Priest, fulfilling the Law and the Prophets and establishing the long-anticipated kingdom of heaven. Matthew writes primarily to a Jewish audience and meticulously links Jesus to the Hebrew Scriptures—His royal lineage from David, His legal authority as heir to the throne, and His covenant mission as the fulfillment of what God promised. Therefore, when Jesus speaks of the abomination “standing in the holy place” (Matthew 24:15), the phrase is critical because it places the Messiah precisely where a King and a Priest would be found standing. The “holy place” evokes far more than geography. It represents covenant space—the sphere where God’s presence was honored, where priestly mediation occurred, and where Israel’s worship was centered. If Jesus is the true Temple—the ultimate dwelling of God among His people—then the greatest abomination is not the destruction of a building, but the crucifixion of the Son of God: the rejection of the One in whom God’s fullness dwells. Matthew’s own Gospel provides an interpretive key to what “desolation” means at its deepest level. Jesus laments over Jerusalem:

“See! Your house is left to you desolate.” (Matthew 23:38)​

This is not merely a prediction of coming ruins. It is the language of severed communion—a sanctuary emptied because its rightful inhabitant has been rejected. And when Jesus dies, Matthew records a decisive sign:

“The veil of the temple was torn in two from top to bottom.” (Matthew 27:51)​

The tearing of the veil signals that the old order has reached its fulfillment point. What the Temple signified is now centered in the Messiah. When He is rejected, the “house” is left desolate. The Roman siege that follows is a historical judgment, but Matthew presses the deeper cause: the abomination has already occurred in covenant terms, and the desolation begins spiritually before it becomes visible in history. Matthew also preserves an unusually direct summons placed right in the middle of Jesus’ warning: “whoever reads, let him understand.” Whether spoken by Jesus in that moment or preserved by Matthew as an inspired prompt, the effect is the same—the reader is being commanded to slow down, return to Daniel, and recognize that understanding will not be automatic.

Mark: Standing Where He Ought Not

Mark preserves the same warning, but with different phrasing:

“Standing where it ought not…” (Mark 13:14)​

Mark does not mention the “holy place.” Instead, he speaks morally and symbolically. In Mark’s Gospel, Jesus is portrayed as the Suffering Servant—the One who came “to give His life as a ransom for many” (Mark 10:45). A servant does not belong in the sanctuary as a ruler. And the Holy One does not belong at a Roman execution site as a criminal. The cross itself is the place where He “ought not” to be—and yet it is precisely there that redemption is accomplished. Mark’s Passion narrative highlights this inversion: the innocent Servant mocked, humiliated, abandoned, and treated as cursed. In Mark’s framing, the abomination is the moment humanity places the Servant of God where He does not belong—on the cross, bearing the sins of the world. It is not only Israel’s betrayal but also Rome’s injustice: the Son of God condemned and executed as though guilty. Jew and Gentile alike stand implicated in the world’s rejection of its only Savior. And here the contrast becomes decisive: Matthew places the Messiah where a King and Priest belongs— “in the holy place.” Mark places the Messiah where He ought not be—on the cross, the place of shame. Both are true, and together they point to one fulfillment: the Messiah rejected and “cut off,” not for Himself.

Luke: Jerusalem Surrounded—Desolation Made Visible

Luke takes yet another path. He does not cite Daniel by name, nor does he use sanctuary language (“holy place”) or symbolic language (“where it ought not”). Instead, he provides the visible historical sign:

“When you see Jerusalem surrounded by armies…” (Luke 21:20)​

Luke’s emphasis is direct. He shows how desolation becomes outwardly evident. The siege is the visible manifestation of a spiritual rupture already underway. Jerusalem’s destruction in 70 AD was not merely a political or military disaster; it was the earthly reflection of what happens when the presence of God is refused and covenant communion collapses. Luke also widens the horizon beyond Israel. His Gospel moves beyond Jewish prophetic framing to underscore the global consequence of rejecting the Son of Man. The desolation is not only Jerusalem’s; it is the human condition wherever Christ is refused. Yet Luke’s broader emphasis also magnifies hope: even as the world rejects its Creator, mercy is offered. Jesus gives Himself to save mankind from the deepest desolation of all—separation from God. And this is where the prophecy ultimately presses the reader. The desolation that begins with rejecting the Messiah is real and enduring—but it is not forever. The time of spiritual distance will end. The Messiah will return—not as the rejected King, not as the suffering Servant, but as the victorious Son of Man, restoring what was lost. The question is not whether the prophecy will be fulfilled, but whether we will be ready when desolation gives way to restoration and the King is finally received.

 

[PaulThomson]

Seventy weeks

Dan 9:24 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.

1. To finish the transgression.

Isaiah 53:8 He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

2. To make an end of sins.

Isaiah 44:22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.

Matthew 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.

Act 5:31 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. (Hebrews 10:18)

3. To make reconciliation for iniquity.

Heb 2:17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

4. To bring in everlasting righteousness.

Rom 5:18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

Rom 5:21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

Rom 10:4 For Christ is the end of the law for righteousness to every one that believeth.

Psa 119:142 Thy righteousness is an everlasting righteousness, and thy law is the truth.

5. To seal up the vision and prophecy.

Rev 5:1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

Rev 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

6. To anoint the most Holy.

Act 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

The seventy weeks were completed.

It is interesting to note that the translators of the King James Bible capitalized Prince in ----------

Dan 9:26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the Prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.

It was the Jewish people who destroyed the city and the sanctuary. (Read Joesephus) Titus tried to save it.

In Daniel 9:27 the city was destroyed because of abominations. Now ask yourself this. Who brings destruction because of abominations, God, or the antichrist?

Three points.

1. Verse 25 does not say until "Messiah the Prince”. The Hebrew says “until a messiah, an anointed, a forerunner/one who goes before (מָשִׁיחַ נָגִיד MaShiYaKh NaGiYD).” IMO this is John the Baptist, a Levite.
Dan 9:25
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be sevenweeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
9:25 וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּבוְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃

 

[PaulThomson]

Three points.

Verse 25 does not say until "Messiah the Prince”. The Hebrew says “until a messiah, an anointed, a forerunner/one who goes before (מָשִׁיחַ נָגִיד MaShiYaKh NaGiYD).” IMO this is John the Baptist, a Levite.
Dan 9:25
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be sevenweeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.
9:25 וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּבוְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃

2. Verse 26 does not say that "the people of the coming forerunner ( עַם נָגִיד הַבָּא ) will destroy the sanctuary”. The verb for "shall destroy” is יַשְׁחִית the hiphil (i.e. causative) imperfective form of the verb ““ShaKhaT, he destroyed” so it means that "the people of the coming prince shall cause someone to destroy the sanctuary.”John the Baptist’s people or tribe were the Levites. They cause Titus to destroy the sanctuary by continuing to offer old covenant sacrifices in the temple after the perfect Lamb of God had been offered once for all. (See Is. 66)
Dan 9:26
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the cityand the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.
9:26 וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץמִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃

3. Verse 27 does not predict an interval will be inserted in the midst of the week in which the covenant is being confirmed to the Jews. Jesus confirmed the new covenant to the Jews during His ministry 26AD - 30 AD. In the midst of the week He brought the acceptability of Old Covenant sacrifice and oblation to an end. But He continued after His resurrection to confirm the new covenant to the Jews from 30 AD to 33 AD, first to His disciples,and after Pentecost to the Jews through His disciples, who preached only to Jews until the stoning of Stephen (33 AD), after which the diaspora began to confirm the covenant to Samaritans and other Gentiles.

Dan 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.
9:27 וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְעַל־שֹׁמֵם׃ פ

 

[Omegatime]

I see the adding of 7 weeks and 62 weeks as foolish thinking. If the Lord wanted these 2 numbers to be added together, He would have said 69 weeks. But he didn't!

 

[JustThinking]

I see the adding of 7 weeks and 62 weeks as foolish thinking. If the Lord wanted these 2 numbers to be added together, He would have said 69 weeks. But he didn't!

Not sure I follow… God divided the 70 weeks into 3 separate time elements. There is no mention of a time element of 69 weeks. But the first time section of 7 weeks was a prophecy to complete the physical elements in Jerusalem. The Jews were given this responsibility. The final week or the last 7 years God would allocate or assign to Jesus to fulfill His 6 requirements in 9:24 or the spiritual elements.

I am probably not seeing your complete thoughts on the his … so I do not understand your comment.

 

[Omegatime]

Did not Yeshua debate with the Pharisees and they said:

They replied, “It has taken forty-six years to build this temple,

3 years of ministry of the Lord Makes 49

How can you miss this??

 

[ChristRoseFromTheDead]

Did not Yeshua debate with the Pharisees and they said:

They replied, “It has taken forty-six years to build this temple,

3 years of ministry of the Lord Makes 49

How can you miss this??

They were talking about Herod's temple, not Zerubbabel's that was completed centuries earlier.

 

[Omegatime]

They were talking about Herod's temple, not Zerubbabel's that was completed centuries earlier.

You are assuming a lot. people have made it out their personal satisfaction.

I would look much deeper to when Jerusalem was reclaimed also in 1967

 

[ChristRoseFromTheDead]

You are assuming a lot. people have made it out their personal satisfaction.

I would look much deeper to when Jerusalem was reclaimed also in 1967

You're the one making the assumption that the pharisees were taking about Zerubbabel's temple. It's documented in the bible and by Josephus that Herod's temple took 46 years to build.