Jesus and the six objectives of Daniel 9:24

Although Daniel 9:24-27 addresses the Antiochene crisis of the second century bce, many of Jesus' followers have read this passage with reference to his first and second comings. Following the typological example of the Old Testament and New Testament, this article considers how Jesus is another anointed one that replays the 6th and 2nd century worlds of Daniel 9 and thereby accomplishes the six objectives of Daniel 9:24.


Introduction
The New Testament never explicitly cites Daniel 9:24-27 to say that Jesus fulfils the prophecy of the sev (Ulrich 2014(Ulrich :1062(Ulrich -1083 has previously considered the meaning of this prophecy, including the six obje the Antiochene crisis of the second century and early Judaism afterwards. 1 That crisis consisted of the t the compromises of Hellenistic Jews for economic benefits, and the murder of a legitimate high priest ( structure and details of the seventy sevens or ten jubilee cycles, Jewish readers (e.g. 1 Macc 1:54) first sa relationship between 6th and 2nd century instances of human evil on the one hand and God's preserva inheritance on the other. By the end of the 1st century ce, Josephus (A.J. 10.11.7 § §275-276) recognised p Antiochene and Roman desecrations of the Jerusalem temple and considered them instances of Daniel desolation (Dn 9:27;11:31;12:11). The history of God's relationship with the Jews featured recapitulatio blessing. 2 Not to be overlooked is that Jesus, before Josephus began to write, had already anticipated the Roman Jerusalem temple and reinterpreted Daniel's abomination of desolation in view of it (Mt 24:15; Mk 13:1 Gospels, however, never say that Jesus identified himself with the cut off anointed one of Daniel 9:26. H and the Gospel writers did not portray him as, a second Onias III. Instead, the writer of Hebrews likene role to Melchizedek (Heb 5:10). Even so, many of Jesus' followers have read Daniel 9:24-27 with referen second comings. 3 Whether they silently ignore or explicitly deny the interest of Daniel 9 (along with Da Antiochene crisis, they identify Jesus as the cut-off anointed one of Daniel 9:26. In death, he is thought objectives of Daniel 9:24. This article, whilst affirming the Antiochene interest of the seventy sevens, wi another anointed one that repeats the pattern of the 6th and 2nd century worlds of Daniel 9 and thereb objectives of Daniel 9:24.

How Jesus participates in Daniel's typology
Unlike the Babylonian exile of the 6th century, the Antiochene crisis of the second century did not invo Nevertheless, faithful Jews in Judea during the second century could feel alienated from their land beca Seleucids or compromised Jewish leaders) controlled Judea and them. Jubilee may represent a return one had been estranged, but living in the land did not necessarily constitute jubilee. God's people also independent and faithful in their land. A Hellenised Jewish leader who disregarded God's law (cf. 1 Ma 5:6) was no better or preferable than a Seleucid ruler who persecuted those who kept the law (1 Macc 1 Under either of them, the alienation persisted, and jubilee (i.e. the restoration of lost inheritance) rema For this reason, a 6th century narrative world in Daniel (and for some readers, a 6th century real world) world can be typologically related. In both cases, leaders failed to perform their duties with a concern f God's people. Consequently, many of God's people lost sight of their identity and mission and became encountered a similar situation -irresponsible leaders and wayward people -during his ministry. For t cleansing the temple , applied the term abomi events of his day and beyond (Mt 24:15;Mk 13:14;Lk 21:20). He read Daniel typologically and saw in hi pattern of unbelief and worldliness that the writer of Daniel had applied to Hellenistic Jews during the (France 2007:911-912;Hagner 1995:700;Vos 1986:95;Wright 1996:351). The Roman invasion and siege o his insight. Wright (1996:493) says, 'Jesus' symbolic actions [at the temple] inevitably invoked this entire wider con response to Antiochus IV]. Jesus was performing Maccabaean actions, albeit with some radical difference made literal war when he cleansed the temple, but the Antiochene crisis included the murder of a high eventually replayed. Whatever differences there may be between them, Onias III and Jesus shared unju the hands of unrighteous sons of Abraham.
Unlike the writer of Hebrews, Matthew may not call Jesus a priest, but Matthew makes a point of explai significance of Jesus' name (Mt 1:21). He then presents Jesus as the one who can forgive sin (Mt 9:2) be cross, paid the penalty for sin (Mt 20:28). Jesus was the definitive priest because he offered himself as th so doing, Jesus was involved in a war that others brought to him and that he took to them. This war tha death involved stripping the spiritual forces of evil of their power to captivate people in rebellion -an o exorcisms had foreshadowed (Meyer 1979:155-156;Ridderbos 1962:61-64;Tannehill 1986:88-89). Jesus power of sin not by destroying the sinners but by absorbing the punishment for their sins. Because his suffering became vicariously redemptive, he, indeed, lived up to the meaning that the angel had assign He saved his people from their sin and reconciled them to God.
Daniel 9:26 forecasts trouble and deprivation for the second anointed one of the seventy sevens, and b way to Onias III whose brother, Jason, unlawfully paid Antiochus IV for the office of high priest that On (2)(3)(4)(5)(6)(7)(8)(9)(10)4 Macc. 4:17). Later, Menelaus unlawfully supplanted Jason and murdered Onias III (2 M similar can be said about Jesus. Herod the Great tried to kill Jesus in infancy, and the trouble only cont Jewish religious leaders debated Jesus and tried to trap him with his words so that they could kill him. surprised by the opposition. In fact, he seemed to initiate it by his supposedly blasphemous claims and both of which challenged the entrenched power of the religious establishment. Saying that he came to peace, he certainly divided families, neighbours, and patriots over his identity (Mt 10:34-35). In some s trouble that eventually put him on the cross. Moreover, Jesus even announced his death. No sooner ha anointed one than Jesus predicted his impending suffering and death at the hands of Jewish religious l enough, they eventually succeeded in having him executed. The anointed one was cut off, seemingly w never seemed to have much. Whilst alive, the anointed one had no place of sleeping to call his own (M died, his friends deserted him out of fear of being guilty by association (Mt 26:56; Mk 14:50), and the Ro for his clothes that they had taken away from him (Mt 27:35; Mk 15:24; Lk 23:34; Jn 19:23). After being cu exclusion and/or extermination (and both happened to Jesus outside Jerusalem), Jesus was buried in s 27:60). Maybe the worst of all, He had even been disowned by God (Mt 27:46).
At first glance, Jesus did not look like an anointed one who would accomplish the six objectives of Dan answer Daniel's prayer about mercy for Israel and glory for . His sinless life surely did no contemporaries, but his humble beginnings hardly aroused expectations of royal destiny or priestly in not to call himself an anointed one further made him an unlikely messianic figure. Moreover, he seeme end like Onias III and so never realised the hopes that others had for him. Even so, all of this trouble w inaugurating his kingdom of redemption (cf. Mt 11:12; 20:28), and the Gospels suggest that Jesus spent intentionally looking ahead to his death. By his death, Jesus became greater than Onias III. This observ objectives of the seventy sevens into view.

How Jesus achieved the six objectives of Daniel 2:24
Whilst it is true that the New Testament never explicitly cites Daniel 9:24, explicit quotations are not the of the New Testament interacted with the Old Testament. Its categories of thought almost unconsciousl the world and especially their view of Jesus. This was certainly true of the book of Daniel (cf. Evans 200 2009:286;Wright 1996:598). When Jesus called himself the Son of Man, he did not have to mention Dan source of the title. Everybody knew what text was in view. The same could be said about the six objectiv atonement, righteousness, fulfilment of prophecy, and temple were woven into the fabric of the New Te Jesus' hermeneutics lesson on Easter Sunday (44)(45)(46)(47), the New Testament writers instinctiv to the person and work of Jesus.

The first three objectives
Because the first three objectives concern the problem of sin, they can be grouped together here. It is h that the New Testament considers the death of Jesus the definitive solution to sin. The New Testament explanation of Jesus' name in terms of salvation from sin (Mt 1:21), and then the first four books devote to narrating Jesus' death. Jesus in Matthew 20:28 and Mark 10:45 describes his impending death as a ra calling himself the good shepherd in John 10:11, Jesus says that he willingly lays down his life for the s announces in John 12:23, 'The hour has come for the Son of Man to be glorified' in death. When these read with recollection of the meaning of Jesus' name, it is evident that Jesus was aware of the atoning p coming. The rest of the New Testament agrees with Jesus' self-evaluation (e.g. Ac 13:38; Gl 1:4; Tt 2:14; H 3:18; 1 Jn 2:2 4:10; Rv 5:9).
Daniel 9:26 may not specifically say that the anointed one's death atoned for sin. Even so, one is not be why the death of the second anointed one is mentioned if it has nothing to do with the accomplishing o especially the first three. Moreover, Daniel's prayer implores God to provide a merciful solution to the the first three objectives of the seventy sevens indicate that God wills to do so. In this atoning context, Daniel that an anointed one will be cut off. Meanwhile, Daniel has been reading the book of Jeremiah, anointed king of exceptional righteousness. This king's reign will be accompanied by the priestly perfo sacrifice (Jr 33:18). Daniel has also handled visions (Nebuchadnezzar's and his) that announce the con coming kingdom and king. Furthermore, Daniel and his companions have experienced suffering becau to the God of Israel, and the God of Israel has used this suffering as a witness to Gentile kings and othe Old Testament's pattern of righteous and redemptive suffering occurs in the book of Daniel. So then, li anointed one in Daniel 9:26 with the realisation of the six objectives in Daniel 9:24 hardly strain the gra method of interpretation.
Jesus taught his disciples to read the Old Testament in view of God's program of redemption that reach person and work (44)(45)(46)(47). The New Testament writers did just this. They may not cite every and explain how it is fulfilled in Jesus. Instead, they assumed that their readers knew Jesus' hermeneut their Christ-centred reading of the Old Testament, and could handle the rest of the Old Testament in a s If associating the anointed one in Daniel 9:26 with the six objectives in Daniel 9:24, especially the first t hermeneutical sense without Jesus' lesson in Luke 24, that association by generations of Christians afte is certainly understandable. God uses his anointed ones, especially Jesus the antitype of redemptive su problem of sin.
The New Testament further explains how God answered the two requests of Daniel's prayer: mercy for Firstly, God in Jesus treated his people mercifully by providing atonement at great cost to himself. In so wrath onto Jesus who absorbed it along with sin's just penalty. A righteous God propitiated his righteo the consequence of sin without destroying the sinners (Dn 9:16). Secondly, God brought glory to his na means of redemption that climaxed at the cross of Jesus. Humans might not pursue glory through rede Daniel's God is great and awesome (Dn 9:4). He exists in a league by himself and answers prayers in w expectation. Humans can only marvel at 'the depth of the riches of the wisdom and knowledge of God' regenerates through death.

The fourth objective
The fourth objective promises everlasting righteousness. Daniel's prayer of confession, which was pro Jeremiah, acknowledges in Daniel 9:7 that God is righteous ( ) and that his people, in effect, are In fact, they are covered with shame because of their wilful violations of God's commands. Those comm covenant that He made with Israel through Moses (Dn 9:4-15). This covenant may have provided the st conduct for a people already redeemed by putting their faith in the blood of the Passover lamb; neverth power of regeneration within it (Baker 2010:74;Ridderbos 1975:153;Williams 2005:151;Wright 2004:27blood of animals can neither atone for sin nor change the heart (Heb 10: [1][2][3][4]. Instead, the blood of the P typologically anticipated the blood of the Lamb of God that efficaciously takes away the sin of the worl power to transform the heart belongs exclusively to Jeremiah's new covenant in Jesus' blood (Lk 22:20 Testament saints experienced that power proleptically by believing God's promise regarding the blood Calvin (1981), as seen in his comments on Jeremiah 31:33, recognised this truth. He said: the Fathers [Old Testament saints], who were formerly regenerated, obtained this favor through C may say, that it was as it were transferred to them from another source. The power, then, to pene heart was not inherent in the law, but it was a benefit transferred to the law from the Gospel. (p. 1 God's grace comes ultimately through Jesus the anointed one. Only the Spirit of Jesus can apply the be and passive obedience to believers and thereby regenerate and transform their hearts. From a historica Testament saints experienced this work of Jesus' Spirit proleptically, and New Testament saints receive Transforming grace is the basis for everlasting righteousness. Because Jesus kept the law of God withou righteous one who can satisfy the justice of God by paying sin's penalty. The resurrection proves God's work. Not only does the resurrection vindicate Jesus as the Righteous One (Ac 2:24, 33; Rm 1:4; 1 Tm 3:1 able to share his righteousness with those who believe in him (Beale 2011(Beale :253-254, 262-263, 473-477, 4 1987Vos 1980:107, 109-114;Vos 1986:151). The Spirit of Jesus graciously applies the righteousness of Jesus become positionally and progressively conformed to his likeness through justification, sanctification, a reflect his righteousness in character and conduct, righteousness spreads throughout their areas of infl the kingdom of God advances on earth as God's people exhibit the righteousness of Jesus that the Spir and grows in them.
The Mosaic covenant had to do with the sanctification and mission of an already redeemed people. It t righteously in response to God's preliminary and anticipatory provision of redemption in the Exodus. Paul's association of the law with love (Rm 13:8-10), the Mosaic instruction continues to have the same Testament saints. It defines how a royal priesthood carries out its mission to model a redeemed and rig disobedience of God's revealed will that characterises this present evil age. The observance of dietary, laws may require adjustment because of the movement of redemptive history, but the abiding truths b in effect.
Jesus who kept the law in order to perform Israel's priestly mission, enables his people to keep it for a evangelistic) purpose (cf. 1 Pt 2:9-3:17). 5 If Daniel's reading of Jeremiah's recalls the new covenant that makes righteousness possible through God's law, Jeremiah also expected a future king named Yahweh Is Our Righteousness (Jr 23:5-6; 33:15-16 David would act righteously and establish righteousness. No such king appeared after Jeremiah's mini certainly Jehoiakim, the only Davidic descendant mentioned in Daniel, failed to exemplify righteousne identifying Jesus the anointed one as the son of David, the first verse of the New Testament signals that Righteousness has arrived. Through him, God fully answered Daniel's prayer by turning away his ange righteousness (Dn 9:16). Jesus the righteous king saved his people from divine judgement by living sin penalty, and breaking sin's power. He defeated their enemies -internal and external, earthly and spiritu demonic, seen and unseen. Jesus also claimed to be Daniel's Son of man who is said to receive domini kingdom (Dn 7:13-14). As such, Jesus inherited and realised the royal commission given to Adam, the f and later to the Davidic kings (Ps 72). He rules righteously over the creation for God's glory, the benefit the good of God's other creatures.
One other point should be made in connection with the fourth objective. Daniel 2:37 says that the God dominion to Nebuchadnezzar, but not forever. Three other kingdoms follow his. Moreover, verse 38 lim rule to humans, beasts, and birds -creatures that dwell on earth. Verse 39 even explicitly says that the th over all the earth. None of the four kingdoms, however, rules over heaven. So then, Daniel 2 contrasts t earth and God's kingdom of heaven (Pennington 2009:272). That focus is especially seen in Matthew's phrase kingdom of heaven instead of kingdom of God. 6 Mark 1:15 reports that Jesus began his ministry d by proclaiming, 'The time has come; the kingdom of God is at hand'. Curiously, Matthew 4:17 (a paralle verses in Matthew refer to the kingdom of God as the kingdom of heaven. According to Pennington (20 writer of Matthew did not use a 'reverential circumlocution' to avoid direct reference to God (as was do Second Temple Judaism) but, instead, applied to Jesus the contrast in Daniel 2 between the human kin divine kingdom of heaven. This contrast involves not only ontology (Jesus in contrast to the kings in D human) but also ethics (Jesus' reign is characterised by righteousness). Pennington (2009:209) says, 'H sharp distinction between two realms: one represented by the earthly world and its unrighteous inhabi God', who, of course, embodies righteousness and sends his eternal Son in human dress. The Son in h attribute of righteousness and then reflects it as the image of God in his humanity. Each person, then, m about serving one of two possible masters (Mt 6:24), and the outcomes in terms of conduct and conseq starker.
At this point, it is hard not to think that Matthew's contrast between heaven and earth constitutes his wa between the two ages that characterise New Testament eschatology as a whole (e.g. Gl 1:4). 7 Although P prefers to speak of two realms -an earthly realm (characterised by disobedience to God's commands) (characterised by willing submission to King Jesus) that remain in tension until the eschaton -he recog aware of moral duality (good versus evil) and eschatological duality (this age and the age to come). Wh represent this present evil age that lives without reference to God and so suffers the deleterious conseq thought and conduct, the kingdom of heaven has to do with the age to come that irrupts into this prese person and work of God's incarnate Son. These two incompatible ages run concurrently between the fi of Jesus until God's kingdom and king overthrow the evil regimes of human history and cause righteou human hearts and upon the earth -the fourth objective of Daniel 9:24.

The fifth objective
The seventy sevens disclose what God will do in the future in order to answer Daniel's twofold prayer f glory for God. Stated differently, the seventy sevens announce God's promises and state his intention t Sealing prophetic vision, which is the fifth objective, has to do with promise and fulfilment. Promise an God's continued activity in history to work out his plan of redemption. Gabriel assures Daniel that God people did not end in exile. God still has more in store for them, and he will finish what he has announ of course, do not constitute the first promise of God in the Old Testament. By the time that Gabriel appe already had an established track record of announcing his intention and then performing his word. Stil ends with an incomplete story and some promises unfulfilled.
Not surprisingly, then, the New Testament opens with Matthew's announcements of fulfilment. Whilst Testament citations were not predictions in their Old Testament context, Matthew considered the whol beginning of God's story that foreshadows the climax and consummation in the person and work of Je Wright 1992:63). Matthew was not alone in reading the beginning of the story in view of the end, for oth hermeneutics lesson on Easter Sunday (44)(45)(46)(47). Jesus changed the way that they read the O realised that the Spirit who inspired the prophets was talking about something or someone that the pro comprehend at the time (1 Pt 1:10-12). The authors of the New Testament drew the strands of Old Testa so that they converged on Jesus, as God had intended. Jesus fit the pattern that the Old Testament intro He was the climax and fulfilment of God's eternal plan.
Daniel 9:24 is not the only reference to sealing in Daniel. Daniel is also told to seal a vision (Dn 8:26) an the time of the end. The contents of both are a mystery that only Jesus, according to the New Testamen the message and the messenger of God, Jesus came in the fullness of time to inaugurate God's kingdom alone, by virtue of his death for sin, has the right to open the seals on the revelation of God's salvation (Rv 5:9-10). Moreover, Jesus alone, by virtue of his resurrection that attests to the satisfaction of divine announcement of God's victory over evil and God's vindication of those for whom Jesus died.

The sixth objective
Gabriel informed Daniel that the seventy sevens would anoint the most holy one (either a place or a pe plea for the restoration of God's desolate sanctuary (Dn 9:17), the sixth objective would seem to have a person in view. The Old Testament and intertestamental literature may never record the return of God' temple, but the Gospel of John does. John 1:14 says that the Word, earlier identified as God, took a hum earth amongst us people. The Greek verb that is translated lived, more literally means 'to live in a te the verb, [tent], is regularly used in the Septuagint for the Hebrew [tabernacle]. John says that the glory of the one and only (µ ) who has come from God. Moreover, John 2 records Jesus' cleansi confronted by the Jews about his authority, Jesus said that he would destroy the temple and raise it in t adds that Jesus had the temple of his body in mind, not Herod's temple. The first two chapters of John, with the tabernacle and temple. The glory of God returned to take up residence not in the of Herod's temple but in a new , viz., Jesus' body (cf. Meadowcroft 2001:448;Spatafor As Immanuel, which means God with us (Mt 1:23), Jesus is Daniel's anointed and Eze Gruenthaner 1939:47-48).
The parallels between Ezekiel 40-48 and Jesus continue in John. In John 4, Jesus meets a Samaritan wo up a conversation with her by asking for a drink. Astonished that a Jewish man would pay attention to h talking to her. Jesus responds by saying that she, if she knew who he was, would ask him for a drink an water. Confused and even offended, she asks how Jesus can give her water. Jesus says that his water rel produces a spring of eternal life within those who drink it. If John has already identified Jesus as the ne conversation with the Samaritan woman further establishes him as the source of the river of God's rede from Ezekiel's new temple (cf. Spatafora 1997:114). Jesus will do no less than transform creation, not by the Dead Sea but by reversing the curse and restoring paradise. Moreover, the river of God's grace that woman makes her a temple of the Holy Spirit. The glory of God now dwells in her, and she, in Christ, b temple and Daniel's . All who believe in Jesus, not just the Samaritan woman, drink o temples of the Spirit of Jesus (Jn 7:37-39; 1 Cor 3:16; Eph 2:22; 1 Pt 2:5).
Revelation 21:22 goes so far as to say that no temple is in the New Jerusalem. This observation might in Daniel and Ezekiel, but not really. Ezekiel 48 expands the Most Holy Place to include the new city (cf. Bri 223; Mathewson 2003:111-115, 223-224). John recognised this truth and combined it with his belief that residence in Jesus. Jesus and those who believe in him become the most holy one. For this reason, Rev the New Jerusalem is made of pure gold. Gold in the city recalls the gold interior of Solomon's temple 9). The whole city becomes a (cf. Beale 2011:553554, 640;Mathewson 2003:153-154). because God through Jesus resides without impediment in the midst of his people (cf. Spatafora 1997:2 temple that has become a people in an unbounded place (i.e. everywhere) rather than a circumscribed multitude of people (Gundry 1987:254-264).
The writer of Daniel may not have been able to make all of these connections, and one wonders how m Enoch 24-36 understood of his geographical discussion of radiating righteousness. In fact, 1 Peter 1:10of the Old Testament struggled to understand what they were saying, but under the direction of the Hol than they knew. With the benefit of Jesus' teaching in Luke 24, the apostles could say that what the prop was being realised in Jesus. Jesus is the new temple, the Holy of Holies, Immanuel, and the glory of Go by atoning for it. He establishes righteousness in his people and throughout the world by imputing his people and satisfying the justice of God by his vicarious death for the sins of his people. Moreover, his people to his likeness. He restores communion between God and his creation. In sum, Jesus can be vie Daniel's prayer for the mercy and glory of God. He accomplishes the six objectives of the seventy seven the Jubilee of Jubilees.

The six objectives and New Testament eschatology
Gabriel informed Daniel that the objectives of the six infinitives would take seventy sevens to reach rea seventy sevens are understood more literally as 490 years or more symbolically as ten jubilee cycles, n can escape the reality that arguably five of the six objectives have yet to achieve complete fulfilment. Th third objective. Jesus has already made the final and definitive sacrifice for sin. His atoning death paid of his people, regardless of their place in history. Jesus died once for all (Heb 9:12,(24)(25)(26)(27)(28). That the Hol benefits of Jesus' work down through history to individual believers so as to regenerate and sanctify th from Jesus' affirmation on the cross, 'It is finished'. The on-going ministry of the Holy Spirit, both befo made possible by the finished work of Jesus.
As for the other objectives in Daniel 9:24, they have an 'already-not yet' quality to them. Regarding the neither the Maccabean crisis nor the first coming of Jesus put an end to sin (cf. Kaiser 2011:105-106;Rob 1996:659). People, whether Christian or not, still sin by breaking the Ten Commandments. Even Paul, w sin would no longer master them (Rm 6:14), admitted that he did not always do the good that he wante he loathed (Rm 7:19). Moreover, Paul had to reprimand Peter for reverting to his former Jewish exclusiv Gentile Christians out of fear of a small group of Judaisers . The apostles did not achieve pe neither does anyone else. Since Daniel received a visit from Gabriel, the human race in general and Go persist in failing to love one another in thought, word, and deed. Children still disobey and dishonour still cheat on one another and steal from someone else what is not theirs by right of marriage. People s truth to protect themselves or to gain some advantage. God's world has not yet been fully reconciled to evidence abounds that the world is not yet the way it is supposed to be. It still labours under the effects in Genesis 3.
The presence of sin in the world, of course, means that the fourth objective (everlasting righteousness) As Jeremiah's righteous king, the sinless Jesus may impute his righteousness to those who trust in him every Christian's experience lags behind his or her position. Paul remarkably claims that Christians are in the heavenly realms (Eph 2:6), but the same letter tells its recipients to eliminate all bitterness, rage, slander (Eph 4:31). The imperative would not be necessary if none of this unrighteous behaviour existe Christians.
As for the fifth and sixth objectives, they, too, await complete fulfilment. Not all prophecy has yet come objective. For example Isaiah's expectation of a new heaven and earth, purged of the effects of the curs are the prophetic threats against the enemies of God and his people. Jesus, for example stopped short o vengeance in Isaiah 61:2 found fulfilment today in the Nazareth synagogue (Luke 4:19). Instead, he men when he would come in glory to judge the sheep and the goats (Mt 25:31-46). Referring to the same eve would inflict vengeance on those who neither know God nor obey the gospel (2 Th 1:8). If anointing th sixth objective, involves expanding the perimeter of the Most Holy Place so that it fills the earth, then G become a sanctuary of pure worship. From a biblical point of view, much false and abominable worshi world. Moreover, those who believe in Jesus may be temples of the Holy Spirit, but the Corinthian Chri applied the description kept him busy with pastoral care. Similarly, church history up to the present off unchristian conduct.
So then, what the prophets in general expected after the exile and what Gabriel in particular announced has progressively but partially materialised in history. Some difference, though, exists between the futu prophets (including Daniel) on the one hand, and the New Testament on the other (cf. Beale 2011:161-1 22). The prophets looked ahead to one coming of God that would set matters right in a fallen world. Go wicked and vindicate the righteous. He would save his people from their sins and restore his creation t curse. For the writer of Daniel, the future began in 539 bce when the seventy sevens started counting do in the 2nd century, God had not come, and the six objectives of the seventy sevens had not reached fru Testament then reports the first coming of God in Jesus. It looks not only back at what God began to do Jesus but also forward to what he will finish at the second coming of Jesus. It recognises that not everyt Testament hoped became reality in the first century ce. Whereas the Old Testament expected one comi Testament informs its readers that there will be two. The period in between the two comings provides continues to fulfil his promises. The second coming of Jesus will mark the full realisation of the six obje sevens.
Recognising the difference between Old Testament eschatology and New Testament eschatology helps interpreters who read Daniel 9:24-27 with reference to the Antiochene crisis (the standard scholarly vie Jesus (the standard reformed and perhaps evangelical view), or a seven-year period of tribulation for t before the second coming of Jesus (the dispensational view) have something to contribute to the discu sevens, which run from the end of the Babylonian exile to the end of Antiochus IV, can speak meaningf history because they contribute to a pattern that appears throughout the Christian Bible. That pattern h progressive and organic accomplishment of the six objectives of Daniel 9:24 throughout the events of r Stated differently, jubilee comes in stages.
For this reason, both Old Testament eschatology and New Testament eschatology feature tension betw already done in fulfilment of his promises and what still awaits realisation. The so-called tension betw not yet does not characterise New Testament eschatology alone. Postexilic literature is especially aware incomplete, but not wholly future, restoration (cf. Bright 1975:206-208). God started to do Isaiah's new t bce. Daniel's seventy sevens also began counting down at that same time. But God did not finish Isaiah objectives of Daniel's seventy sevens by the completion of the second temple in 516 bce, the erection o bce, the Maccabean victory in 164 bce, the death of Jesus about 30 ce, or the destruction of Herod's tem millennia later, he is still ushering in Isaiah's new thing and accomplishing the six objectives of Daniel (though the sevens are no longer counting down). From 539 bce to the present, God's people have bee experience of tension between what God has promised and what God has so far done. If the prophecy with this tension in mind, then one can learn from the major approaches and yet recognise that none h the tension.
Meanwhile, the New Testament emphasises the tension by referring to followers of Jesus as aliens and evil age (1 Pt 2:11). Like the Israelites in Egypt, in Babylon, and under the rule of Antiochus IV and Helle await the Jubilee of Jubilees. They may have experienced a foretaste of jubilee by means of what Jesus coming, but the fullness of jubilee (i.e. the complete enjoyment of the six objectives of Daniel 9:24) rem which Christians wait with longing as well as joy (1)(2)(3)(4)(5)(6)(7)(8)(9). Whilst one could read Daniel 9:24-27 with jubilee never came in the second century and has not come since, Antiochus IV did die and so also did Moreover, none of them came back to life. By contrast, Jesus demonstrated righteousness in life and th his righteous life as an atoning sacrifice for sin. As proof of God's satisfaction with his redemptive work dead, ascended into heaven, and promised to return in majesty. Not to be missed is the exceptional int according to the New Testament, is an anointed one who exercises the offices of king and priest by con personal sacrifice. Antiochus IV and the Hasmonean rulers knew nothing of such unselfish ministry for most other political leaders.

Summary
This article has focused on what Daniel 9:24-27 means in the New Testament period and beyond. It is t Testament never explicitly cites Daniel 9:24. Still, Jesus is another anointed one and the final Anointed considers the death of Jesus the definitive solution to sin (the first three objectives). Jesus makes believ that they can act righteously (the fourth objective). He fulfils prophecy (the fifth objective) by bringing goal, which is his exaltation through the salvation of his people. Moreover, he, as Immanuel (God with that sanctifies the whole world (the sixth objective). By finishing the accomplishment of the six objectiv Jesus brings the fullness of jubilee.