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The Seventy Weeks and the Great Tribulation
A study of the last two visions of Daniel, and the Olivet Discourse(Matthew 24, Mark13, Luke 21) showing an alternative to Scofield's "prophetic theories" that is far more consistent with both Scripture and history.
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First published January 1, 1944
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Displaying 1 - 6 of 6 reviews
September 19, 2020
Must read for Eschatological Studies of 2020
So many teachers and eager students have itching ears, always wanting to come up with some fantastic analogy of current events with prophetic words in the Bible. Much ado about nothing, unfortunately, is the most common reflection of these current trends. Yes, we should be aware, but no, we should not be afraid. For in Christ the first death means little, for we have hope in the resurrection. This is an excellent book written 100 years ago before corrupted teachings of con-men like CI Scofield began to really take root pervasively in the western church. It’s also a quick read and quite comprehensive. His understanding of Daniel 11:36-45 is off, as recent scholarship by Jason Parry and Dr Peter Gentry have much clarified the sequential prophecies of Daniel 8-12. Good both those brothers and their work on Daniel 9 and 11 and enjoy the journey! God’s word will never fail. He has spoken it. It will come to pass. May we each be ready and waiting, with our lamps full and wicks trimmed.
So many teachers and eager students have itching ears, always wanting to come up with some fantastic analogy of current events with prophetic words in the Bible. Much ado about nothing, unfortunately, is the most common reflection of these current trends. Yes, we should be aware, but no, we should not be afraid. For in Christ the first death means little, for we have hope in the resurrection. This is an excellent book written 100 years ago before corrupted teachings of con-men like CI Scofield began to really take root pervasively in the western church. It’s also a quick read and quite comprehensive. His understanding of Daniel 11:36-45 is off, as recent scholarship by Jason Parry and Dr Peter Gentry have much clarified the sequential prophecies of Daniel 8-12. Good both those brothers and their work on Daniel 9 and 11 and enjoy the journey! God’s word will never fail. He has spoken it. It will come to pass. May we each be ready and waiting, with our lamps full and wicks trimmed.
September 21, 2017
An excellent and thought provoking consideration on the subject of biblical prophecy. It presents a prophetic viewpoint that is rarely discussed today. But should be. Too many have accepted the relatively recent view of a pre-tribulation rapture without subjecting it to sound scrutiny. The biblical discussion is detailed and adequately refutes the pre-tribulation rapture theory. That is something that most can do simply from the bible. An added value is the historical discussion.
My one complaint is that the author at times raises an issue then says something like “to this we will come shortly” or “as will be shown” but it seems he forgets to show it later. These are important points that aren't fully addressed. Hence not a five star rating.
If your goal is to gain an overview of an unpopular viewpoint, this book is a fairly easy read. If your goal is to gain a good understanding of the author's prophetic viewpoint, it is not such an easy read.
My one complaint is that the author at times raises an issue then says something like “to this we will come shortly” or “as will be shown” but it seems he forgets to show it later. These are important points that aren't fully addressed. Hence not a five star rating.
If your goal is to gain an overview of an unpopular viewpoint, this book is a fairly easy read. If your goal is to gain a good understanding of the author's prophetic viewpoint, it is not such an easy read.
August 17, 2010
Philip Mauro has done an excellent job overall. His exposition of the book of Daniel was very impressive. He went into much greater detail than I had expected. In his section on Jesus' Olivet Discourse, I wasn't surprised with some of his conclusions and understand why he came to them. Some I don't agree with, although Mr. Mauro did explain himself well from his positions standpoint. One disagreement in particular I have is that Mr. Mauro makes the case that Jesus was speaking of two different "comings" in his Olivet Discourse. Still, there is much to be gleaned from this book and I would recommend it to anyone.
December 17, 2018
I'll admit I hadn't heard this particular view on Daniel's vision and how it ties with the prophecy in Matthew, but I think the author has made me a convert. His examination and scriptural reference make a compelling argument that the seventy weeks are past history and thus fulfilled prophecy. Worth reading.
November 11, 2020
A very thorough study of Daniel's prophecy for Jerusalem/Israel and Jesus' prophecy in Matt 24.
April 29, 2024
An extremely interesting and insightful study of the prophecies of Daniel 7-12 and Jesus' Olivet prophecy (Matthew 24, Mark 13, Luke 21). Reading this was like seeing a puzzle being fitted together. It's logical and well-reasoned. I'm not a scholar of eschatology (just an interested layman), but I found this book cogent and compelling.
Mauro is preterist to a great extent, and isn't dispensational, but I don't know if he's historic premillennial or amillennial. I found websites claiming him for both of those views.
Summary
The 70 "sevens" in Daniel are the 490 years from the return from the Exile to Jesus. The great tribulation referred to in the Bible is 70 AD, though there have been, and will be, tribulation between then and the end of the world.
The "latter days" wherein the prophecies of Daniel 7-12 were to be fulfilled are the final period of Jewish history from the return from Babylon at the time of Cyrus to the destruction of Jerusalem by Titus. "The time of the end" spoken of in Daniel 12:4 was the very last stage of that period, including the days of Christ's first coming, and the time of gospel preaching which followed. The prophecies may have a secondary and final fulfillment in the last days of our era.
• First 7 weeks: rebuilding of Jerusalem and temple. God's last messages to Israel (Haggai, Zechariah, Malachi).
• Next 62 weeks: uneventful in prophecy.
• 70th week: Messiah.
In my notes below I use "70 AD" as shorthand to refer to the siege and destruction of Jerusalem, and the scattering of the Jews, which occurred in that year.
Notes
Part 1: Last Two Visions of Daniel (70 Weeks)
Principles that Should Govern the Interpretation of Prophecy
Word in Daniel rendered "weeks" is "heptad" or "seven," which can mean days or years. 70 years of captivity were to be followed by 70 sevens (of years - 490 years).
70 sevens begins with end of captivity (Daniel 9:25).
Gabriel revealed that time to Messiah would be 69 sevens (483 years) (Daniel 9:26).
Details of the Seventy Weeks
Christ completely fulfilled 6 predictions of Daniel 9:24.
"Unto the Messiah the Prince"
Event prophesied in Daniel 9:26 is Jesus' baptism. "Messiah" means "anointed" and Jesus was anointed at his baptism (Acts 10:38; Luke 4:16-21).
Cutting off of Messiah in Daniel 9:25 refers to his death on cross.
None of predicted events were to happen within 69 weeks; they must occur within remaining 70th week. Christ's ministry lay entirely within 70th week.
70 weeks
• First 7 weeks: rebuilding of Jerusalem and temple. God's last messages to Israel (Haggai, Zechariah, Malachi).
• Next 62 weeks: uneventful in prophecy.
• 70th week: Messiah.
Messiah "Cut Off"
Daniel 9:26 refers to destruction of Jerusalem by Romans, led by Titus, in 70 AD.
Israel would have ended at Christ's death (490th year), but was given another 40 years (until 70 AD) because Christ prayed, Father, forgive them."
Destruction of city and temple weren't predicted to happen within 70 weeks.
Are The Seventy Weeks Consecutive?
70 weeks are continuous. No scriptural support for 70th "week" occurring separately, in future, from preceding 69 "weeks."
Abomination and desolation of Daniel 9:27 also referred to in Jesus' Olivet Discourse (Luke 21:22-24), and refers to Titus' destruction of Jerusalem.
Daniel's Last Vision
"Latter days" in Daniel 10:14 refers to era from return from Babylon in 457 BC to destruction of Jerusalem in 70 AD. Angel uses "latter days" to speak of Persia, Alexander the Great, etc.
Scripture contrasts "latter days" with "former days" (Zechariah 1:4; 7:7, 12).
Daniel 11:21-25 refers to Antiochus Epiphanes.
"Such as do wickedly against the covenant" (Daniel 11:32) refers to Jews who made covenant with heathen. "Those that do know their God" refers to Maccabees.
V 32 refers to Mattathias and his family. V 33 refers to killing of Maccabees. V 35 refers to Maccabees' priesthood until Aristobulus killed by Herod.
"The King"
Reasons that there's no leap of centuries between Daniel 11:35 and 36:
• This is a straightforward narrative in continuous historical order.
• Subject is latter days of Jewish history.
• V 40 is still focused on era of wars between Syria and Egypt.
• Scattering of people in Daniel 12:7 refers to 70 AD.
Daniel 11:36-39 refers to Herod the Great and his dynasty.
The Time of Trouble
Daniel 12:1-4 are part of same prophecy of Daniel 11.
Michael standing up (12:1) could refer to Michael standing up for God's people in 70 AD, or to one of many times Michael or "angel of the Lord" acted in New Testament.
"Time of trouble" (12:1) refers to destruction of Jerusalem in 70 AD.
Many awaking out of dust (12:2) refers to spiritually asleep Jews awakening during Christ's ministry. See also Ephesians 5:14, John 5:25.
"Many shall run to and fro" (12:4) refers to spread of gospel (Mark 16:20).
Increase of knowledge (12:4) refers to disciples bringing knowledge of God (John 17:4; 1 Corinthians 15:34; Col 1:10).
"All these things shall be finished" when the holy people are scattered (12:6-7), which occurred in 70 AD.
Daily sacrifice was taken away (12:11) in siege of Jerusalem in 70 AD.
Part 2: Olivet Discourse (The Great Tribulation)
The Lord's Olivet Prophecy
Tribulation and trouble mentioned in Matthew 24:21; Jeremiah 30:7, Daniel 12:1 all refer to 70 AD. In Matthew 24:21 Jesus says "this generation" and names the sins for which they'll be punished as rejecting and killing him.
Future "birth pangs" (Matthew 24:8) and woes of last three trumpets, vials of wrath, "hour of trial" are part of new revelation given to John; they're not part of Olivet Discourse. Great Tribulation of Matthew 24:29 refers to 70 AD. V 30 refers to Second Coming. Christ says no greater suffering will occur than 70 AD.
Outline of the Olivet Prophecy
Jesus warns not to take wars, famines, pestilences, earthquakes as signs of his coming (Matthew 24:14).
Mention of Sabbath in Matthew 24:20-21 means prophecy applies to time before 70 AD.
Section beginning "when you shall see" in Matthew 24:12; Mark 13:14; Luke 21:20 all refer to same event: 70 AD. "Abomination" refers to Roman armies which would make Jerusalem a "desolation."
Mark's Account of The Olivet Prophecy
That tribulation would be "such as never was" means not that it was the greatest that would ever be in magnitude or extent, but that it would be of a peculiar sort (nation sold into bondage and scattered), and would affect Israel (Jeremiah 30:6; Daniel 12:1).
Paul is chief revelator of second coming, and speaks of wrath to come, but never of tribulation connected to Second Coming. Wrath refers to Christ's coming in judgement.
The days being shortened (Mark 13:20) refers to Romans obtaining sudden, unexpected possession of last stronghold of Jerusalem, which ended their capture of it in 70 AD.
Mark 13:21 says "then," meaning that what follows would occur in 70 AD. Mark 13 says "in those days" and Matthew 24 says "then" for same reason.
That Jesus' description of the second coming (Matthew 24:27-28) doesn't appear in Mark shows that it wasn't the main subject. Jesus said it to emphasize his warning to not believe reports in 70 AD that he was in desert or chambers.
Luke never mentions tribulation after describing 70 AD.
Luke 21:20 makes clear what Matthew 24:15 and Mark 13:14 mean by abomination of desolation: armies around Jerusalem.
What Luke identifies as approaching destruction Jerusalem is called by Matthew and Mark "great tribulation."
Revelation 7:14 doesn't indicate time of tribulation, and doesn't necessitate a yet future tribulation. It refers to general, indefinite persecution throughout gospel age, not specific event of Matthew 24:21.
Only sign of Christ's Second Coming is preaching of gospel to all nations (Matthew 24:6-14; Luke 17:24-30).
Concluding Comments
In Mark 13:32-37 Jesus contrasts destruction of Jerusalem, which would occur within that generation and be preceded by a sign, with his second coming, which would be at an unknown time with no sign. He told them to watch at every season (Luke 21:36).
If there were supernatural events prior to Christ's return, people wouldn't be living normally as they're prophesied to do in Matthew 24:37, 38.
Signs of sun, moon, stars will occur "after that tribulation" which may mean any indefinite period after 70 AD.
Figurative language used to speak of nations and governments in Revelation 17:5; 12:1, Isaiah 8:7; 13:7-10; Genesis 37:9-10; Ezek 32:7; Joel 2:31; 3:15.
Revelation 6:12 refers to overthrow of governmental authority.
Probable meaning: darkening of sun (decay of and supreme authority in the world) would begin immediately after 70 AD and increase until all rulers fall. Darkening of moon is weakening of national governments, falling stars is downfall of notable political personnages.
There will be tribulation before Christ's second coming, but particular great tribulation spoken of in Bible is 70 AD.
Mauro is preterist to a great extent, and isn't dispensational, but I don't know if he's historic premillennial or amillennial. I found websites claiming him for both of those views.
Summary
The 70 "sevens" in Daniel are the 490 years from the return from the Exile to Jesus. The great tribulation referred to in the Bible is 70 AD, though there have been, and will be, tribulation between then and the end of the world.
The "latter days" wherein the prophecies of Daniel 7-12 were to be fulfilled are the final period of Jewish history from the return from Babylon at the time of Cyrus to the destruction of Jerusalem by Titus. "The time of the end" spoken of in Daniel 12:4 was the very last stage of that period, including the days of Christ's first coming, and the time of gospel preaching which followed. The prophecies may have a secondary and final fulfillment in the last days of our era.
• First 7 weeks: rebuilding of Jerusalem and temple. God's last messages to Israel (Haggai, Zechariah, Malachi).
• Next 62 weeks: uneventful in prophecy.
• 70th week: Messiah.
In my notes below I use "70 AD" as shorthand to refer to the siege and destruction of Jerusalem, and the scattering of the Jews, which occurred in that year.
Notes
Part 1: Last Two Visions of Daniel (70 Weeks)
Principles that Should Govern the Interpretation of Prophecy
Word in Daniel rendered "weeks" is "heptad" or "seven," which can mean days or years. 70 years of captivity were to be followed by 70 sevens (of years - 490 years).
70 sevens begins with end of captivity (Daniel 9:25).
Gabriel revealed that time to Messiah would be 69 sevens (483 years) (Daniel 9:26).
Details of the Seventy Weeks
Christ completely fulfilled 6 predictions of Daniel 9:24.
"Unto the Messiah the Prince"
Event prophesied in Daniel 9:26 is Jesus' baptism. "Messiah" means "anointed" and Jesus was anointed at his baptism (Acts 10:38; Luke 4:16-21).
Cutting off of Messiah in Daniel 9:25 refers to his death on cross.
None of predicted events were to happen within 69 weeks; they must occur within remaining 70th week. Christ's ministry lay entirely within 70th week.
70 weeks
• First 7 weeks: rebuilding of Jerusalem and temple. God's last messages to Israel (Haggai, Zechariah, Malachi).
• Next 62 weeks: uneventful in prophecy.
• 70th week: Messiah.
Messiah "Cut Off"
Daniel 9:26 refers to destruction of Jerusalem by Romans, led by Titus, in 70 AD.
Israel would have ended at Christ's death (490th year), but was given another 40 years (until 70 AD) because Christ prayed, Father, forgive them."
Destruction of city and temple weren't predicted to happen within 70 weeks.
Are The Seventy Weeks Consecutive?
70 weeks are continuous. No scriptural support for 70th "week" occurring separately, in future, from preceding 69 "weeks."
Abomination and desolation of Daniel 9:27 also referred to in Jesus' Olivet Discourse (Luke 21:22-24), and refers to Titus' destruction of Jerusalem.
Daniel's Last Vision
"Latter days" in Daniel 10:14 refers to era from return from Babylon in 457 BC to destruction of Jerusalem in 70 AD. Angel uses "latter days" to speak of Persia, Alexander the Great, etc.
Scripture contrasts "latter days" with "former days" (Zechariah 1:4; 7:7, 12).
Daniel 11:21-25 refers to Antiochus Epiphanes.
"Such as do wickedly against the covenant" (Daniel 11:32) refers to Jews who made covenant with heathen. "Those that do know their God" refers to Maccabees.
V 32 refers to Mattathias and his family. V 33 refers to killing of Maccabees. V 35 refers to Maccabees' priesthood until Aristobulus killed by Herod.
"The King"
Reasons that there's no leap of centuries between Daniel 11:35 and 36:
• This is a straightforward narrative in continuous historical order.
• Subject is latter days of Jewish history.
• V 40 is still focused on era of wars between Syria and Egypt.
• Scattering of people in Daniel 12:7 refers to 70 AD.
Daniel 11:36-39 refers to Herod the Great and his dynasty.
The Time of Trouble
Daniel 12:1-4 are part of same prophecy of Daniel 11.
Michael standing up (12:1) could refer to Michael standing up for God's people in 70 AD, or to one of many times Michael or "angel of the Lord" acted in New Testament.
"Time of trouble" (12:1) refers to destruction of Jerusalem in 70 AD.
Many awaking out of dust (12:2) refers to spiritually asleep Jews awakening during Christ's ministry. See also Ephesians 5:14, John 5:25.
"Many shall run to and fro" (12:4) refers to spread of gospel (Mark 16:20).
Increase of knowledge (12:4) refers to disciples bringing knowledge of God (John 17:4; 1 Corinthians 15:34; Col 1:10).
"All these things shall be finished" when the holy people are scattered (12:6-7), which occurred in 70 AD.
Daily sacrifice was taken away (12:11) in siege of Jerusalem in 70 AD.
Part 2: Olivet Discourse (The Great Tribulation)
The Lord's Olivet Prophecy
Tribulation and trouble mentioned in Matthew 24:21; Jeremiah 30:7, Daniel 12:1 all refer to 70 AD. In Matthew 24:21 Jesus says "this generation" and names the sins for which they'll be punished as rejecting and killing him.
Future "birth pangs" (Matthew 24:8) and woes of last three trumpets, vials of wrath, "hour of trial" are part of new revelation given to John; they're not part of Olivet Discourse. Great Tribulation of Matthew 24:29 refers to 70 AD. V 30 refers to Second Coming. Christ says no greater suffering will occur than 70 AD.
Outline of the Olivet Prophecy
Jesus warns not to take wars, famines, pestilences, earthquakes as signs of his coming (Matthew 24:14).
Mention of Sabbath in Matthew 24:20-21 means prophecy applies to time before 70 AD.
Section beginning "when you shall see" in Matthew 24:12; Mark 13:14; Luke 21:20 all refer to same event: 70 AD. "Abomination" refers to Roman armies which would make Jerusalem a "desolation."
Mark's Account of The Olivet Prophecy
That tribulation would be "such as never was" means not that it was the greatest that would ever be in magnitude or extent, but that it would be of a peculiar sort (nation sold into bondage and scattered), and would affect Israel (Jeremiah 30:6; Daniel 12:1).
Paul is chief revelator of second coming, and speaks of wrath to come, but never of tribulation connected to Second Coming. Wrath refers to Christ's coming in judgement.
The days being shortened (Mark 13:20) refers to Romans obtaining sudden, unexpected possession of last stronghold of Jerusalem, which ended their capture of it in 70 AD.
Mark 13:21 says "then," meaning that what follows would occur in 70 AD. Mark 13 says "in those days" and Matthew 24 says "then" for same reason.
That Jesus' description of the second coming (Matthew 24:27-28) doesn't appear in Mark shows that it wasn't the main subject. Jesus said it to emphasize his warning to not believe reports in 70 AD that he was in desert or chambers.
Luke never mentions tribulation after describing 70 AD.
Luke 21:20 makes clear what Matthew 24:15 and Mark 13:14 mean by abomination of desolation: armies around Jerusalem.
What Luke identifies as approaching destruction Jerusalem is called by Matthew and Mark "great tribulation."
Revelation 7:14 doesn't indicate time of tribulation, and doesn't necessitate a yet future tribulation. It refers to general, indefinite persecution throughout gospel age, not specific event of Matthew 24:21.
Only sign of Christ's Second Coming is preaching of gospel to all nations (Matthew 24:6-14; Luke 17:24-30).
Concluding Comments
In Mark 13:32-37 Jesus contrasts destruction of Jerusalem, which would occur within that generation and be preceded by a sign, with his second coming, which would be at an unknown time with no sign. He told them to watch at every season (Luke 21:36).
If there were supernatural events prior to Christ's return, people wouldn't be living normally as they're prophesied to do in Matthew 24:37, 38.
Signs of sun, moon, stars will occur "after that tribulation" which may mean any indefinite period after 70 AD.
Figurative language used to speak of nations and governments in Revelation 17:5; 12:1, Isaiah 8:7; 13:7-10; Genesis 37:9-10; Ezek 32:7; Joel 2:31; 3:15.
Revelation 6:12 refers to overthrow of governmental authority.
Probable meaning: darkening of sun (decay of and supreme authority in the world) would begin immediately after 70 AD and increase until all rulers fall. Darkening of moon is weakening of national governments, falling stars is downfall of notable political personnages.
There will be tribulation before Christ's second coming, but particular great tribulation spoken of in Bible is 70 AD.
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