查看“︁七十個七”︁的源代码

{{基督教末世论}}

'''七十个七期'''（{{lang-en|Seventy Weeks}}）的[[异象]]记载在《[[希伯来圣经]]》的{{Bible|但以理书|9|24-27}}（第24节：“为你本国之民和你圣城，已经定了'''七十个七'''。要止住罪过，除净罪恶，赎尽罪孽，引进（或作彰显）永义，封住异象和预言，并[[膏立|膏]]至圣者（者或作[[至圣所]]）。”），是一个对[[犹太人]]和[[基督徒]]都相当重要的[[圣经预言]]。

另外，{{Bible|马太福音|18|}}记载，当[[圣彼得|彼得]]进前来问[[耶稣]]“我弟兄得罪我，我当饶恕他几次呢？到七次可以吗？”时，“耶稣说，我对你说，不是到七次，乃是到'''七十个七次'''（{{lang-en|seventy-seven times}}）”（{{Bible|马太福音|18|22}}）；接着，耶稣做了一个刻薄寡恩不[[天国八福|怜恤人]]的[[恶僕逼债的比喻]]” （{{Bible|马太福音|18|23-35}}）。

== 内容 ==
[[大利乌]]元年，以色列先知[[但以理]]在被掳之地[[巴比伦]]，从《[[希伯来圣经]]·[[耶利米书]]》中得知[[YHWH]]临到先知[[耶利米]]的[[预言]]，知道[[耶路撒冷]]荒凉的年数，七十年为满，便恳切禁食祷告。于是[[天使]][[加百列]]让他看见'''七十个七'''的异象：“「為你本國之民和你聖城，已經定了七十個七日。要止住罪過，除淨罪惡，贖盡罪孽，引進永義，封住異象和預言，並膏那至　聖的。你當知道，當明白，從出令重新建造耶路撒冷，直到有　彌賽亞　君王的時候，必有七個七日和六十二個七日。正在艱難的時候，耶路撒冷城連街帶城牆都必重新建造。過了六十二個七日，那　彌賽亞必被剪除，卻非為自己；必有一王的民來毀滅這城和聖所，至終必如洪水沖沒。必有爭戰，一直到底，荒涼的事已經定了。七日之內，他必與許多人堅定盟約；七日之間，他必使祭祀與供獻止息，又行毀壞遍佈可憎的，直到完滿，以後那結局既定的就被傾在荒涼之上。”<ref>{{Bible|但以理书|9|24-27}}</ref>
kjv 中譯

== 文字结构 ==
William H. Shea观察到（{{Bible|但以理书|9|25-27}}）节组成交错结构：

:'''A.''' ''但以理书9:25a''
::'''建造耶路撒冷：'''
::你当知道，当明白：从出令重新修建[[耶路撒冷]]
:::'''B.''' ''但以理书9:25b''
::::'''弥赛亚：'''
::::直到弥赛亚君的时候，必有七个七和六十二个七
:::::'''C.''' ''但以理书9:25c''
::::::'''建造耶路撒冷：'''
::::::既使在艰难的时候，耶路撒冷城也必连街带濠，重新建造
:::::::'''D.''' ''但以理书9:26a''
::::::::'''弥赛亚：'''
::::::::六十二个七之后，弥赛亚必被剪除，一无所有
:::::'''C'.''' ''但以理书9:26b''
::::::'''耶路撒冷被毁：'''
::::::必有一王的民来毁灭这城和圣所；结局必有洪水，并一直到底的争战；荒凉的事已经定了
:::'''B'.''' ''但以理书9:27a''
::::'''“弥赛亚”（[[敌基督]]）？'''
::::他必与许多人坚定一个七的盟约；到一七之半，他必使祭祀和供献止息，
:'''A'.''' ''但以理书9:27b''
::'''耶路撒冷被毁：'''
::并且以那造成荒凉者的可憎之物代替祭祀和供献，直到所定之完全的毁坏倾倒在那造成荒凉者的身上
<!-- ==Context==
According to the Book of Daniel, the vision takes place soon after [[Darius]] (who may or may not be the same person as [[Cyrus II]], the [[Persian Empire|Persian]] who controlled [[Babylon]] either at the time of the prophecy or shortly later) began his rulership over Babylon.  Prior to this, Babylon had been ruled over by [[Belshazzar]], and prior to him [[Nebuchadnezzar]], who had besieged Jerusalem while Daniel was a youth. At the beginning of the scene, Daniel relates that he had read the prophecy foretold by the [[prophet]] [[Jeremiah]]. The [[oracle]] was that after the holy city of Jerusalem, considered [[God]]'s home by Jews, lay in desolation for 70 years and Judah had endured 70 years of captivity, the [[List of kings of Babylon|king of Babylon]] would be punished and the Jews would return to Jerusalem (Jer 25:11–12, 29:10 , strictly speaking, are two separate prophecies both of which speak of the same 70 years of Babylonian captivity).

Daniel, being aware of this writing and believing that the fulfillment was near at hand describes how he prayed for the [[Kingdom of Israel]], asking God to have mercy on His rebellious people.  Chapter 9 verses 20–23 describe an encounter in which the [[Gabriel (archangel)|angel Gabriel]] came to share the vision.

There are several interpretations which could constitute the 70 years period mentioned in Jeremiah 25 & 29. There are several events that may signify the beginning of "desolation" as well.

The following are three separate starting points in the captivities of Judah. 

* The 1st captivity of Judah started around [[605 - 604 BC]], in the aftermath of the [[Battle of Carchemish]] Nebuchadnezzar takes a party of Jews captive, signalling the beginning of the destruction of Jerusalem. This is the captivity mentioned in Daniel 1:1 when Daniel and his companions were taken captive.

* The 2nd captivity of Judah started in [[597 BC]], Nebuchadnezzar conquers Jerusalem, but leaves it standing, taking only certain groups of people captive after the Judaeans refuse to pay taxes or [[tribute]] to Babylonia and then he appoints Zedekiah, the previous king's uncle, as the governor, signalling the beginning of Babylonian control over Judea.  This 2nd captivity started the period of Ezekiels captivity. (Eze. 40:1) 

* The 3rd captivity of Judah started in about [[587 BC]], when Jerusalem and the Temple were burned down by Nebuchadrezzar's army, leaving them in complete desolation.  Only a few of the poor were left in Jerusalem at this time.  This destruction took place in the 19th year of Nebuchadnezzar. (Jeremiah 52:12-16)

There are several periods of 70 years during this captivity time frame.  Only one likely fulfilles the criteria of Jeremiah 25 & 29.  That fulfilment is the 70 years period of time between the 1st captivity of Judah and the release of the Judean captives by Cyrus of Persia.  (2 Chr. 36:22; Ezr. 1:1, 7; 3:7; 4:3, 5; 5:13, 17; 6:3, 14; Isa. 44:28; 45:1;) 

* This 70 years counts from the Battle of Carchemish (1st captivity of Judah) until Jerusalem was allowed to be reconstructed by the Decree of Cyrus around [[538 BC]]. To make up for the several years' difference (605 to 538 is 67 years) some propose adjusting of the chronology slightly, or count 70 lunar years (lunar years being slightly shorter than solar years), or propose that 70 was a rounded number under inclusive reckoning. Others shift the termination event until the rebuilding actually began, one or two years later.

It should be noted here that the date of 538 B.C. for the first year of Cyrus is based on the work of Ptolemy.  Ptolemy does not give specific astronomical data to fix the date of the 1st year of Cyrus as he does with many of the other Babylonian and Persian kings.   The Babylonian dynastic tablet gives 194.3 years from Yukin-Zira to the overthrow of Nabonidos.   The 1st year of Yukin-Zira is astronomically fixed to the year 731 B.C.   This then would make the overthrow of Nabonidos in the year 537 B.C. and the 1st year of Cyrus as ruler of Babylon in the year 536 B.C.   Which would then would make the 2nd year of Cyrus (when the 2nd Temple foundation was laid-- Ezra 3:8) 70 years from the 1st captivity of Judah.  

* Some other 70 year periods are as follows:

#   From the destruction of Jerusalem in the 19th year of Nebuchadnezzar until the Temple was fully rebuilt in the sixth year of [[Darius I]](Hystaspes), producing a time frame of 586-516 BC or 70 years. (Jer. 52;12-14; Ezra 6:15)
#  The 70 year period of Divine indignation mentioned in Zechariah 1:12.  This period of 70 years ended in the 2nd year of Darius I (Hystaspes) 520 B.C.  This Divine anger began when the glory of God left the Temple and Jerusalem.  According to Ezekiel 8-10 this took place in the 6th year and 6th month of his captivity or the 2nd captivity of Judah, which would have been the year 590 B.C. -->

<!-- ==Debate on ''Weeks''==
One principal debate regarding the words in the prophecy deals with the meaning of ''Weeks.'' The Hebrew word shebu`ah or "week" is also the word for "seven." Secondly, in this instance the Hebrew word is in the male gender when normally the female version is used. There are three interpretations.

#A large majority of [[theology|theologians]] believe each ''seven'' represents seven years.  Amillennialists who hold this believe the final fulfillment to have already happened; some [[premillennialists]] hold that an [[anacoluthon]] exists between the first 69 weeks and the last. Some believe that the gap is over now that the [[Israel|nation of Israel]] has gained Jerusalem as its capital.
#Skeptical scholars like [[J. A. Montgomery]] also consider the ''seven'' to be seven years, but place the fulfillment of the prophecy in the person of [[Antiochus Epiphanes]] and consider the book of Daniel to have been written during that time in an effort to engender resistance against the oppression of Antiochus.
#Various commentators (e.g., some conservative [[Postmilennialism|amillennialists]], [[Orthodox Judaism|Orthodox Jews]]) believe that the seventy weeks represent, to one degree or another, an indefinite time scale that cannot be used for definite prediction. Some Orthodox Jews hold the fulfillment to be in the [[70]] [[Siege of Jerusalem (70)|destruction of the temple]]. [[Philip Mauro]] believed the first 69 weeks to be 69 ''seven''s of years, but the last to be an indefinite period.<ref>[http://www.preteristarchive.com/StudyArchive/m/mauro-philip_lawyer.html The Philip Mauro Archive]</ref>
#Few hold that the weeks in question are sets of 7 days. Some Christians have proposed such theories, but no such theory has gained any degree of acceptance. -->

<!-- ==Timing of the decree==
One aspect of the 70 weeks prophecy is that it specifies a specific starting point in history before the countdown, as it were, begins. In this case it is an edict to rebuild Jerusalem and the [[Temple in Jerusalem]]. Five [[edict]]s concerning reconstruction in Judaea are recorded in the Bible.

* A decree permitting rebuilding of the 2nd Temple (Ezra 1:2-4) issued by Cyrus in the first year of his reign (539-536 BC, depending on reckoning system)
* A decree restarting the construction of the 2nd Temple after a lull and confirming Cyrus' earlier decree (Ezra 6:3-12) granted by Darius in his second year (520-518 BC for Darius Hystaspes, 422-420 BC for Darius Nothus) 
* A decree authorizing the use of certain articles for the temple rites and giving certain rights to Ezra and the Jews (Ezra 7:12-26) issued by an "Artaxerxes" in his seventh year. (459-457 BC for Artaxerxes Longimanus, 398-397 BC for Artaxerxes Memnon)
* A decree authorizing the reconstruction of the city of Jerusalem (Nehemiah 2:4-9), granted by an “Artaxerxes” in his 20th year. (446-444 BC for Artaxerxes Longimanus, 385-384 BC for Artaxerxes Memnon)
* A divine decree issued by God in the 2nd year of Darius I (Hystaspes) commanding Joshua and Zerubabbel to restart construction on the Temple and Jerusalem.  This divine command was witnessed by the two prophets Haggai and Zechariah. (Ezra 6:14, Zechariah 1:16)

Many Christian interpreters, following Sir Robert Anderson and/or Harold W. Hoehner, have held that only the decree of Artaxerxes Longimanus explicitly allows for the rebuilding of the city of Jerusalem. However, this particular idea does not actually have strong scriptural support. The Bible itself is arguably more directly supportive of the decree of Cyrus or Darius being the key initiating edict (see Isa. 44:28;45:18 Zech.1:16, Ezra 6:14), with many Jews adhering to this same belief. A rigorous Christian interpretation of the 70 Weeks prophecy that begins the prophecy with the decree of Cyrus (rather than with Artaxerxes' letters of support to Nehemiah) has recently been written by T.T. Schlegel (see external link below).  

Other authors have speculated the decree, in a divine prophecy, could be a divine command, which God's responses to Ezra's (several months after his decree was issued) or Nehemiah's prayer (in the month of [[Kislev]] the year before his decree was issued) would presumably represent. Jeremiah's prophecies of desolation at the fall of Jerusalem are also supplied as an opening date. Here it is said that the first seven weeks end at the Cyrus decree (exactly 49 years after the Fall of Jerusalem). -->

<!-- ==Division between the periods==
In the prophecy the 69 weeks prior to the last are separated into a chunk of seven ''seven''s and another chunk of sixty-two ''seven''s. There is little description in the prophecy to enlighten one as to why the division is there in the first place. Some, such as [[Edward Young]], suggest that the first set of 49 years represents the gap between one decree and another. His viewpoint is that the first decree by Cyrus represents the beginning of the prophecy, and the decree by Darius is represented by the second part of the prophecy (admittedly, this would force 49 years to lie between 538 BC and [[520 BC]], but Young does not hold that the years are definite measures of time).

Another viewpoint is that the first seven set of seven years represents the time it took to clean out Jerusalem and restore the city.  This is [[John Walvoord]]'s supposition, but he does not consider it particular important in the grand scheme of things.  

A composite interpretation involves the identification of the Ezra decree's progenitor with Artaxerxes Memnon. Then, there are 49 years between Nehemiah's decree and Ezra's decree. Since Nehemiah's decree was followed by a start to rebuilding and Ezra's decree was followed by the end of the temple building and the dedication of the new temple, the two events can also stand as the endpoints of the restoration period. [http://www.lastchanceministries.com/Daniel's_70_Weeks_Part_1.htm] -->

<!-- ==Fulfillment==
A variety of opinion is present as to possible fulfillment of the prophecy. This passage has caused great concern for Jews as it suggests through any cursory calculation that their [[Messiah]] should already have come.  It is for this reason that a curse was placed on any who attempt to calculate the end times. [[Maimonides|Rabbi Moses Ben Maimon]], better known as "Maimonides", is one of the most prominent exegetes in Jewish history, and he wrote of this exact concern in his [[The Yemen Epistle|Igeret Teiman]].  His viewpoint was that the timing was sealed up so that none should attempt to calculate when the Messiah was coming, and he was concerned that the "untutored" would be led astray upon finding that the Messiah's time had already come. [[Judah haNasi|Rabbi Judah haNasi]], one of the most respected teachers in [[Rabbinical Judaism]] for his work in assemblage of the [[Talmud]], had a less hopeful viewpoint on the matter, indicating that the time of the fulfillment of the prophecy was long past. ([[Sanhedrin]] 98a and 97a)

Scholars who hold that Daniel was written in the [[2nd century BCE]] generally hold that Antiochus Epiphanes is the fulfillment of the prophecy found therein. Other scholars hold that, though Antiochus is the fulfillment of other prophecies in Daniel, he is not fulfillment of this one. Some critics believe that no intelligible specific fulfillment exists. Among these are J.A. Montgomery and Edward Young. 

One traditional chronology of the 69 weeks has been done from Ezra's decree in 458 BC to AD 26, the alleged date of Christ's baptism, a span of 483 solar years. The problem is that the prophecy is accurate only to the year, and even then very roughly{{Fact|date=April 2007}}. Some have used other methods to determine the chronology, some exact to the day.

[[Sir Robert Anderson]] used lunar data to fix the date of the first day of the first month of the twentieth year of Artaxerxes (the day implied in Nehemiah) to [[March 14]], [[445 BC]]. He showed that, based on various apparent references to the [[Great Tribulation]] both as three and a half years and also as 1260 days, 360 days could be fixed as the length of what he called a "prophetic year". He fixed the end date to [[April 6]], [[32]], which he offered as the date of the [[Triumphal Entry]]. [[Alva McClain]] and others have since concurred with this viewpoint. There have been objections raised to some of Anderson's calculations. For instance, later calculations have confirmed that Anderson was off by two days, as the opening date was a Friday, but the closing date a Sunday, something that could not happen in a whole number of seven-time periods. Also, Babylonian records appear to show a leap month in 445 BC (so Nisan 1, the date of the decree, should be one month later on April 13). Moreover, Sunday, April 6 was almost certainly not Nisan 10, and more likely Nisan 6, with Passover eight days later on Monday the 14th. 

[[Harold Hoehner]] set forth revisions to Anderson and gave an opening date of [[March 4]], [[444 BC]] (the one year shift being due to a different accession date of Artaxerxes) with the end of the 69 weeks on [[March 30]], [[33]]. The same errors with Anderson's calculations also plague Hoehner's, for he miscalculated the length of a year. The leap month means that Nisan 1 probably occurred on April 3 or 4. [[Ron Bigalke Jr.]] set forth revisions to Anderson and Hoehner based on the year of Artaxerxes succession as August [[465 BC]] which Hoehner timed as December [[465 BC]]. According to Bigalke, the end of the 69 weeks may be [[March 26]], 33. However, this event loses its significance as the Triumphal Entry, for it does not occur on Sunday as church tradition dictates, nor on Monday as some new interpretations report. Bigalke did indicate the problem of a 26 March date since it would be too soon before Jesus' arrival in Bethany and the Passover. He stated that Hoehner did admit the possibility that Artaxerxes may have given permission to Nehemiah later than 1 Nisan. Bigalke's conclusion was if the starting date was 5 Nisan (which Hoehner left possible) then the number of days would be an exact 173,880 days.

The 19th century theologian [[Nathaniel West]] offered a completely different Christian solution and utilized internal biblical evidence to begin the prophecy with the decree of Cyrus (see Isa. 44:28, 45:13) and end the 69th week with the birth of Jesus' rather than with Jesus' Triumphal Entry. The recent work by T.T. Schlegel further builds upon West's original scholarship and adds additional historical, hermeneutical and textual support.    

Another interpretation can be found at a Christian apologetics ministry, The Moorings. <ref>[http://www.themoorings.org/apologetics/69weeks/weeks1.html]</ref> It dates the decree to the divine command in response to Nehemiah's prayer in chapter 1 of his book, on [[November 24]], 446 BC. Counting 173 880 days results in [[December 15]], 31, which is given as the date of the Transfiguration. An extension is then added counting off 62 weeks (Dan. 9:26), but this time, in ordinary seven-day periods, to February 20, 33 (depending on reckoning), which is postulated to be the date of Lazarus' resurrection (and the subsequent warrant of arrest to Jesus, John 11:45-57). They back this up with a [[Talmud]]ic passage citing approximately 40 days between a warrant of arrest and a crucifixion of a certain "Yeshu", deemed to be a corruption of the Hebrew form of Jesus. There are 42 days from the condemnation to the crucifixion, if the latter is placed on the traditional date of April 3, 33.

More on the fringes, [[Michael Travesser]], spiritual leader of ''Strong City'' sect, calculated 490 years, or 70 "weeks of years" from [[October 31]], [[1517]], the publication of [[Martin Luther]]'s [[95 Theses]]. Thus he predicts the fulfillment of Daniel's prophesy for late [[2007]]! -->

== 参考文献 ==
=== 引用 ===
{{Reflist}}

=== 书籍 ===
* Sir Robert Anderson, ''The Coming Prince'' (ISBN 0-8254-2115-2)
* Ron J. Bigalke Jr., "Government of the Future," in ''One World'' (ISBN 0-9749811-8-4)
* Harold W. Hoehner, ''Chronological Aspects of the Life of Christ'' (ISBN 0-310-26211-9)
* Clarence Larkin, ''The Book of Daniel'' (ISBN 0-7661-8573-7)
* William H. Shea, "The Prophecy of Daniel 9:24-27", in Holbrook, Frank. ed., ''The Seventy Weeks, Leviticus, and the Nature of Prophecy'', 1986, Daniel and Revelation Committee Series, Vol. 3, Review and Herald Publishing Association.
** source for chiasm of verse 25-27
* John F. Walvoord, ''Daniel: The Key To Prophetic Revelation'' (ISBN 0-8024-1753-1)
* T. T. Schlegel, ''Know Therefore and Understand: A Biblical Explication of the First 69 Weeks of Daniel 9'' (ISBN 0-9704330-9-3)

== 外部链接 ==
* Articles on [[Sir Robert Anderson]]'s calculations and similar chronologies
** [https://web.archive.org/web/20070403075436/http://www.eternalministries.org/articles/weeks.html Thoughts on the Seventy Weeks]
** [http://www.endtimepilgrim.org/70wks8.htm The 69 Weeks with calculations using the lunar cycles in Sir Robert Anderson's scheme]{{Wayback|url=http://www.endtimepilgrim.org/70wks8.htm |date=20070315194531 }}
** [http://www.endtimepilgrim.org/chart2.htm A chart of the future 70th Week of Daniel showing possible connections to the yet unfulfilled Fall Feasts of Israel.]{{Wayback|url=http://www.endtimepilgrim.org/chart2.htm |date=20070720223650 }}
** [https://web.archive.org/web/20060427223401/http://www.prophecywatch.com/articles/70_weeks_prophecy.htm Prophecy Watch]
** [http://www.whatsaiththescripture.com/Fellowship/Edit_Sir.Robert.Anderson.html An article with a focus on Anderson]{{Wayback|url=http://www.whatsaiththescripture.com/Fellowship/Edit_Sir.Robert.Anderson.html |date=20070223060629 }}
** [http://www.pickle-publishing.com/papers/sir-robert-anderson.htm A page purporting many objections to Anderson's calculations and suggesting an interesting other interpretation]{{Wayback|url=http://www.pickle-publishing.com/papers/sir-robert-anderson.htm |date=20070426034355 }}
** [http://endtimepilgrim.org/70wks2.htm A tribute to Anderson and an online copy of the text.]{{Wayback|url=http://endtimepilgrim.org/70wks2.htm |date=20070311000928 }}
* Link to an alternative Christian solution that builds upon the original work of the respected 19th century theologian [[Nathaniel West]]
** [https://web.archive.org/web/20070207115239/http://www.strongtowerpublishing.com/knowtherefore.htm T.T. Schlegel's recent book]
* Christian articles arguing for the time period to be counted from Artaxerxes' decree of 457 BCE
** [https://web.archive.org/web/20121021065733/http://www.adventistbiblicalresearch.org/documents/70weeks%26457BC.pdf The 70 Weeks and 457 B.C.]
** [http://www.adventistbiblicalresearch.org/documents/Whendid70WksofDan9begin.htm When Did the Seventy Weeks of Daniel 9:24 Begin?]{{Wayback|url=http://www.adventistbiblicalresearch.org/documents/Whendid70WksofDan9begin.htm |date=20070403153432 }}
** [http://dedication.www3.50megs.com/457.html The Beginning of the 490 years: 457 BC]{{Wayback|url=http://dedication.www3.50megs.com/457.html |date=20070320220942 }}
* Other Articles
** [https://web.archive.org/web/20070524044125/http://www.kolumbus.fi/hjussila/rsla/OT/OT12.html#ind A discussion of Jewish thought on the endtimes]
** [http://www.1260-1290-days-bible-prophecy.org/1260_days-bible-prophecy-numbers-ch-2d.htm The Seventy Weeks of Daniel: Key to Unlocking All Biblical Time Frames]{{Wayback|url=http://www.1260-1290-days-bible-prophecy.org/1260_days-bible-prophecy-numbers-ch-2d.htm |date=20070510222520 }} Examines the seventy "weeks" as derived from jubilee cyles and interlocking with most biblical time frames such as 1260 and 1290 days
* The doctrine of Jehovah's Witnesses about the Seventy Weeks
** [http://perso.orange.fr/bertin.e/70semaines/ Interpretation of the prophecy and evidence of the beginning of the reign of Artaxerxes in 475 B.C.]{{Wayback|url=http://perso.orange.fr/bertin.e/70semaines/ |date=20071019041858 }}{{fr}}
** [http://corior.blogspot.com/2006/02/part-1-summary.html A study about their belief vs history]{{Wayback|url=http://corior.blogspot.com/2006/02/part-1-summary.html |date=20070609124627 }}
== 参见 ==
* [[但以理书]]
** [[但以理书第2章]]（尼布甲尼撒二世的巨人像之梦）
** [[但以理书第7章]]（但以理所见四兽的异象）
** [[但以理书第8章]]（但以理所见公绵羊和公山羊的异象）
** 但以理书预言的 Literary Parallels
* [[以西结书]]、[[橄榄山讲论]]、[[启示录]]
* [[马太福音]]
** [[山上宝训]]：[[天国八福]]
** [[马太福音第18章]]：[[恶仆逼债的比喻]]
* [[基督教末世论]]
** [[时代论]]（which posits a "parenthesis" between weeks 69 and 70 in the historic fulfilment）

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{{基督}}
{{@Bible|但以理书|9|24}}
{{@Bible|马太福音|18|22}}

[[Category:圣经预言]]
[[Category:犹太教末世论]]
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