What does Daniel 9:24-27 mean?
Daniel 9:24-27 points to a set time when sin would be dealt with, righteousness would come in, and the promised ruler would appear. Early Christian writers often read this as a prophecy about Christ, his death, and the end of the old temple age. Clement of Alexandria, Tertullian, Julius Africanus, Hippolytus, and Irenaeus all use the passage this way. They also connect the later “abomination of desolation” with Jerusalem’s fall and, in some writers, a later antichrist figure.
125 early-church witnesses · 225 source quotations · compared with Scripture
What does Daniel 9:24-27 mean?
Daniel 9:24-27 is a prophecy about a set period of time in which sin is dealt with, righteousness is brought in, and the promised Anointed One appears. It says the Anointed One will be “cut off,” and it also speaks about the city and sanctuary ending in desolation. Early Christian writers commonly read this as pointing to Christ, his suffering, and the judgment that came on Jerusalem and the temple.
Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Passage context
Daniel is praying about Jerusalem’s exile and the end of the seventy years from Jeremiah. Gabriel answers with a larger time line: seventy weeks are decreed for Daniel’s people and city. The passage moves from restoration language to the coming of Messiah, then to cutting off, destruction, and desolation.
Why early Christian sources matter
Early Christian writers show how some of the first church teachers understood this hard passage. Clement, Justin, Tertullian, Julius Africanus, Hippolytus, and Irenaeus all treat the seventy weeks as tied to Christ. Their readings also help show why many Christians connected Daniel 9 with Matthew 24, Mark 13, and Luke 21.
Common interpretation points
- The biggest debate is how to count the seventy weeks and where the final week fits.
- Most selected writers read the passage as Christ-centered, but they do not all explain the timeline in exactly the same way.
- Several writers connect the passage with the 'abomination of desolation' and the fall of Jerusalem.
- Some later writers also use the passage when speaking about Antichrist.
Evidence-Based Summary
Daniel 9:24-27 is read by early Christian writers as a prophecy that points to Christ, his coming, his suffering, and the end of the old temple order. Clement of Alexandria, Justin Martyr, Tertullian, Julius Africanus, Hippolytus, and Irenaeus all connect the seventy weeks to Jesus and to the sealing up of vision and prophecy. They also link the passage with the later “abomination of desolation” language, which they tie to Jerusalem’s fall and to a future enemy in some writers.
The shared witness is broad on Christ and the temple’s judgment, but details like the exact timing of the final week are handled in different ways.
Key Takeaways
- Early Christian writers commonly read Daniel 9:24-27 as a prophecy about Christ.
- They tied the passage to his coming, his suffering, and the end of temple sacrifice.
- They also linked the 'abomination of desolation' to Jerusalem’s fall.
- The main disagreement is not whether the passage matters, but how to count the weeks.
Questions Answered by the Sources
Did the early Christians think Daniel 9:24-27 was about Christ?
Yes. Early Christian writers repeatedly read the seventy weeks as a prophecy about Christ’s coming, his anointing, and the end of sins. Clement of Alexandria, Julius Africanus, Tertullian, and Hippolytus all connect the time line to Jesus rather than to a later or separate figure.
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Clement of Alexandria, The Stromata (Miscellanies) Direct teaching
From the captivity in Babylon, which happened in the time of Jeremiah the prophet, what Daniel the prophet said was fulfilled, as follows: "Seventy weeks are determined for your people and for your holy city, to finish transgression, and to seal sins, and to wipe out and make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal the vision and the prophet, and to anoint the Holy of Holies. Know, therefore, and understand, that from the going out of the word commanding that an answer be given, and that Jerusalem be built, to Christ the Prince, are seven weeks and sixty-two weeks. And the street shall be built again, and the wall, and the times shall be used up. And after the sixty-two weeks the anointing shall be overthrown, and judgment shall not be in him. And he shall destroy the city and the sanctuary along with the coming Prince. And they shall be destroyed in a flood, and to the end of the war they shall be cut off by desolations. And he shall confirm the covenant with many for one week. And in the middle of the week the sacrifice and offering shall be taken away. And in the holy place shall be the abomination of desolations, and until the complet
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Clement of Alexandria, The Stromata (Miscellanies) Direct teaching
From the captivity at Babylon, which took place in the time of Jeremiah the prophet, was fulfilled what was spoken by Daniel the prophet as follows: Seventy weeks are determined upon your people, and upon your holy city, to finish the transgression, and to seal sins, and to wipe out and make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal the vision and the prophet, and to anoint the Holy of Holies.
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Julius Africanus, Extant Writings Direct teaching
...connected with it. That the passage speaks of the coming of Christ, who was to reveal Himself after seventy weeks, is clear. For in the time of the Savior, or from Him, transgressions are abolished and sins are brought to an end. Through forgiveness, moreover, iniquities, along with offenses, are wiped out by atonement. And an everlasting righteousness is proclaimed, different from the righteousness that is by the law. Visions and prophecies continue until John, and the Most Holy is anointed. For before the coming of the Savior, these things had not yet happened, and so they were only expected. And the angel instructs us to take the beginning of the numbers, that is, of the seventy weeks that make up 490 years, from the going out of the command to give answer and to build Jerusalem. And this happened in the twentieth year of the reign of Artaxerxes, king of Persia. For Nehemiah, his cupbearer, appealed to him and received the answer that Jerusalem should be built. And the word went out commanding these things, for up to that time the city was desolate. For when Cyrus, after the seventy years of captivity, gave free permission to all who wanted to return, some of them returned un
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Origen, De Principiis (On First Principles) Direct teaching
And according to Daniel, seventy weeks were fulfilled until (the coming of) Christ the Ruler.
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Justin Martyr, Dialogue with Trypho Direct teaching
and he whom Daniel foretells would have dominion for a time, and times, and an half, is even already at the door, about to speak blasphemous and daring things against the Most High.
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Tertullian, An Answer to the Jews Supporting witness
In such wise, therefore, did Daniel predict concerning Him, as to show both when and in what time He was to set the nations free;
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Tertullian, An Answer to the Jews Supporting witness
... birth, which we mentioned above, and His passion, which we have clearly explained—that is also why Daniel said, "Vision and prophet were sealed." This is because Christ is the seal of all the prophets, fulfilling everything that had long before been announced concerning Him. For since His coming and His own passion, there is no longer vision or prophet. Therefore he says most emphatically that His coming seals vision and prophecy. And so, by showing the number of the years, and the time of the sixty-two and a half fulfilled weeks, we have proved that Christ came at that appointed time—that is, that He was born. And by showing the time of the seven and a half weeks, which are divided so as to be cut off from the earlier weeks, within which times we have shown that Christ suffered, and by the resulting completion of the seventy weeks and the destruction of the city, we have proved that sacrifice and anointing then ceased.
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Hippolytus, Exegetical Fragments Supporting witness
and he touched me, saying, Seventy weeks are determined upon your people, and upon the holy city, to seal up sins and to blot out transgressions, and to seal up vision and prophet, and to anoint the Most Holy;
What did early Christians think the abomination of desolation means?
They usually tied the abomination of desolation to the destruction of Jerusalem and the temple. Matthew 24:15, Mark 13:14, and Luke 21:20 are the main Bible passages they used, and writers like Irenaeus, Cyprian, Tertullian, Tatian, and Hippolytus applied Daniel’s words to that crisis.
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Matthew 24:15 Direct teaching
“Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place” (whoever reads, let him understand),
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Mark 13:14 Direct teaching
But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:
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Luke 21:20 Supporting witness
“But when you see Jerusalem surrounded by armies, then know that its desolation has come near.
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Irenaeus, Against Heresies: Book V Direct teaching
in which [temple] the enemy shall sit, endeavouring to show himself as Christ, as the Lord also declares: “But when ye shall see the abomination of desolation, which has been spoken of by Daniel the prophet, standing in the holy place (let him that readeth understand), then let those who are in Judea flee into the mountains;
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Cyprian, Treatises Direct teaching
and then shall come the end. When, therefore, you shall see the abomination of desolation which is spoken of by Daniel the prophet, standing in the holy place (let him who reads understand), then let them which are in Judea flee to the mountains;
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Cyprian, Treatises Direct teaching
...the world, as a testimony to all nations, and then the end will come. “When, therefore, you see the abomination of desolation spoken of by Daniel the prophet standing in the holy place, let him who reads understand. Then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down to take anything from the house. And let him who is in the field not return back to carry away his clothes. But woe to those who are pregnant and to those who are nursing children in those days. But pray that your flight may not be in winter or on the Sabbath day. For there will be great tribulation, such as has not arisen from the beginning of the world until now, nor ever will arise. And unless those days were shortened, no flesh would be saved. But for the elect’s sake those days will be shortened. Then if anyone says to you, ‘Look, here is Christ,’ or, ‘Look, there,’ do not believe him. For false Christs and false prophets will arise and will show great signs and wonders, to lead into error, if possible, even the elect. But take heed. Behold, I have foretold you all things. If, therefore, they say to you, ‘Look, he is in the desert,’ do not go out. ‘Look, he is in th
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Tatian, The Diatessaron Direct teaching
Luke 21:20 But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Luke 21:21 Then let those who are in Judea flee to the mountains. Let those who are inside the city leave it, and let those who are in the villages not enter it. Luke 21:22 For these are the days of vengeance, so that all that is written may be fulfilled. Matthew 24:15 And when you see the unclean sign of desolation, spoken of by Daniel the prophet, standing in the pure place, let the reader understand. Matthew 24:16 Then let the one who is in Judea flee to the mountains. Mark 13:15 Let the one who is on the roof not go down or enter in to take anything out of his house. Mark 13:16 And let the one who is in the field not turn back to take his garment. Luke 21:23 Woe to those who are pregnant and to those who are nursing infants in those days! For there will be great distress in the land, and wrath against this nation. Luke 21:24 And they will fall by the edge of the sword, and will be led captive into every land. And Jerusalem will be trampled down by the nations until the times of the nations are ended.
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Tatian, The Diatessaron Supporting witness
Matthew 24:15 And when you see the unclean sign of desolation, spoken of in Daniel the prophet, standing in the pure place, he that reads shall understand, 5, 6 Matthew 24:16 and then he that is in Judæa shall flee in to the mountain: Mark 13:15 and let him that is on the 7 roof not go down, nor enter in to take anything from his house: Mark 13:16 and let him that is in 8 [Arabic, p.
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Hippolytus, Treatise on Christ and Antichrist Direct teaching
The Lord also says, “When you see the abomination of desolation standing in the holy place” — whoever reads, let him understand — “then let those who are in Judea flee to the mountains. Let the one who is on the housetop not come down to get his clothes. And let the one who is in the field not turn back to take anything out of his house. And woe to those who are pregnant, and to those who are nursing babies, in those days! For then there will be great tribulation, such as has not been since the beginning of the world. And unless those days were shortened, no flesh would be saved.” And Daniel says, “And they shall set up the abomination of desolation for one thousand two hundred and ninety days. Blessed is the one who waits and reaches the one thousand two hundred and ninety-five days.”
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Hippolytus, Treatise on Christ and Antichrist Supporting witness
And Daniel says, And they shall place the abomination of desolation a thousand two hundred and ninety days.
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Hippolytus, Exegetical Fragments Direct teaching
The abomination of desolation will be given, that is, set up. Daniel, therefore, speaks of two abominations. One is the abomination of destruction, which Antiochus set up at its appointed time, and it is related to the abomination of desolation. The other is universal, and it will happen when Antichrist comes. For, as Daniel says, he too will be set up for the destruction of many.
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Origen, Against Celsus Supporting witness
What is stated by Paul in the words quoted from him, where he says, so that he sits in the temple of God, showing himself that he is God, is in Daniel referred to in the following fashion: And on the temple shall be the abomination of desolations, and at the end of the time an end shall be put to the desolation.
More related quotations from this section 2 shown
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Victorinus, Connection to Matthew 24:15 Supporting witness
says: "But when ye shall see the contempt which is spoken of by Daniel the prophet standing in the holy place, let him who readeth understand."
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Irenaeus, Against Heresies: Book V Background
...aniel prophesied about the end has been confirmed by the Lord when He said, "When you shall see the abomination of desolation, which has been spoken of by Daniel the prophet," and the angel Gabriel gave the interpretation of the visions to Daniel and he is the archangel of the Creator, who also announced to Mary the visible coming and incarnation of Christ, then one and the same God is clearly indicated, who sent the prophets, promised the Son, and called us to know Him.
How did early Christians count the seventy weeks?
They tried to count the seventy weeks from a decree to rebuild Jerusalem and land on the time of Christ. Julius Africanus gives the clearest calculation, and Tertullian also treats the weeks as a real time line that reaches Jesus. The details are not identical in every writer, but the goal is the same: to show that Daniel’s schedule ends in Christ’s day.
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Julius Africanus, Extant Writings Direct teaching
...nd the surrounding wall were built, just as had been prophesied. Counting from that point, we reach seventy weeks up to the time of Christ. For if we start counting from any other point, and not from this one, the time periods will not match, and many strange results will follow. For if we begin the calculation of the seventy weeks from Cyrus and the first restoration, there will be more than one hundred extra years. There will be an even greater number if we begin from the day when the angel gave the prophecy to Daniel, and a much greater number still if we begin from the start of the captivity. For we find that Persian rule covered a period of 230 years, and Macedonian rule lasted 370 years, and from that point to the 16th year of Tiberius Caesar is a period of about 60 years.
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Julius Africanus, Extant Writings Direct teaching
Moreover, from Artaxerxes, seventy weeks are counted to the time of Christ, according to the numbering of the Jews. For from Nehemiah, who was sent by Artaxerxes to people Jerusalem, about the one hundred twentieth year of the Persian Empire, and in the twentieth year of Artaxerxes himself, and the fourth year of the eighty-third Olympiad, up to this time, which was the second year of the one hundred second Olympiad, and the sixteenth year of the reign of Tiberius Caesar, there are 475 years. These make 490 Hebrew years, since they measure the years by the lunar month of twenty-nine and a half days, as may easily be explained. The yearly period according to the sun consists of 365 and one fourth days, while the lunar period of twelve months has eleven and one fourth days less. For this reason the Greeks and the Jews insert three intercalary months every eight years. For eight times eleven and one fourth days make three months. Therefore, the 475 years contain fifty-nine periods of eight years, and three months over. Thus, when the three intercalary months for every eight years are added, we get fifteen years. These, together with the 475 years, make seventy weeks. Let no one now th
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Julius Africanus, Extant Writings Direct teaching
Therefore, the seventy weeks are completed by counting from Artaxerxes to the time of Christ, according to the Jewish way of numbering. From Nehemiah, who was sent by Artaxerxes to rebuild Jerusalem in the 115th year of the Persian Empire, in the 4th year of the 83rd Olympiad, and in the 20th year of the reign of Artaxerxes himself, up to this date, which was the second year of the 202nd Olympiad and the 16th year of the reign of Tiberius Caesar, 475 years are counted. These become 490 years according to the Hebrew way of numbering, because they measure years by the course of the moon. So, as is easy to show, their year has 354 days, while the solar year has 365 and one-fourth days. For the solar year is 11 and one-fourth days longer than a period of twelve months counted by the moon's course. Because of this, the Greeks and the Jews add three intercalary months every 8 years. For 8 times 11 and one-fourth days equals 3 months. Therefore, 475 years make 59 periods of 8 years each, with 3 months left over besides. But since there are 3 intercalary months every 8 years in this way, we get 15 years, minus a few days. When these are added to the 475 years, they make up the full 70 week
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Tertullian, An Answer to the Jews Supporting witness
Therefore, let us observe the limit. He really predicts that there will be seventy weeks, and that within them, if they receive Him, the city will be built up with height and fortification, and the times will be renewed. But God foresaw what was going to happen: they would not only fail to receive Him, but would also persecute Him and hand Him over to death. So He both summed it up and said that in sixty-two and a half weeks He is born, and a Holy One of holy ones is anointed. But when seven and a half weeks were being completed, He had to suffer, and after one and a half weeks the holy city had to be destroyed. In this way, the seven and a half weeks have been completed. For he says this: "And the city and the holy place are to be destroyed together with the leader who is to come; and they will be cut short as in a flood; and he will destroy the pinnacle to ruin." Therefore, from where do we show that the Christ came within the sixty-two and a half weeks? We will count, moreover, from the first year of Darius, since it is at that time that this vision is shown to Daniel. For he says, "And understand and conclude that at the completion of your word I make these answers to you." The
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Tertullian, An Answer to the Jews Supporting witness
Observe we, therefore, the limit — how, in truth, he predicts that there are to be lxx hebdomads, within which if they receive Him, it shall be built into height and entrenchment, and the times shall be renewed.
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Tertullian, An Answer to the Jews Supporting witness
We shall count, moreover, from the first year of Darius, as at this particular time is shown to Daniel this particular vision;
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Tertullian, An Answer to the Jews Background
And so the times of the coming Christ, the Leader, Isaiah 55:4 must be inquired into, which we shall trace in Daniel;
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Hippolytus, Treatise on Christ and Antichrist Direct teaching
Daniel 9:27 By one week, therefore, he meant the last week which is to be at the end of the whole world of which week the two prophets Enoch and Elias will take up the half.
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Hippolytus, Exegetical Fragments Supporting witness
13. Having mentioned therefore seventy weeks, and having divided them into two parts, in order that what was spoken by him to the prophet might be better understood, he proceeds thus, Unto Christ the Prince shall be seven weeks, which make forty-nine years.
More related quotations from this section 1 shown
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Julius Africanus, Extant Writings Supporting witness
And reckoning from that point, we make up seventy weeks to the time of Christ.
Common Questions
Did early Christians think Daniel 9 was about Jesus?
Yes. Clement of Alexandria, Tertullian, Julius Africanus, and Hippolytus all connect the seventy weeks with Christ and his coming.
What is the 'abomination of desolation' in Daniel 9 and 11?
Early Christian writers often linked it to the destruction of Jerusalem and the temple, and some also saw a later antichrist figure in the prophecy.
Did the early church read Daniel 9:24-27 as messianic?
Yes. Clement, Justin, Tertullian, Julius Africanus, Hippolytus, and Irenaeus all use it as a prophecy fulfilled in Christ.
Do the early writers agree on the meaning of the last week?
Not fully. They agree the passage reaches Christ and judgment, but they explain the final week and its timing in different ways.
Source Index for Daniel 9:24-27
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 225 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 125
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 100
Related Bible passages saved for comparison with the early Christian quotations.
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Book 79 1:59
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Book 80 1:27
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Book 80 1:14
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Book 79 1:55
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Book 79 1:45
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Book 80 1:22
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Book 80 1:39
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Book 80 1:37
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Book 80 1:2
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Book 80 1:40
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Book 80 1:10
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Lecture 2: Seeing Christ in Daniel
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