Daniel's seventieth week

Daniel's seventieth week is the final, still-unfulfilled seven years in the author's interpretation of Daniel's prophecy of seventy weeks. It is the temporal framework he uses to place the Antichrist's covenant and its breach, the deliverance of the saints, the Rapture of the Church, and the latter judgments; its midpoint is the hinge of his case for a mid-tribulation rapture.

The Unfinished Week

The framework begins with Daniel 9 and the prophecy of seventy sevens decreed for Daniel's people and holy city. The author reads the first sixty-nine weeks as a completed period: the seven weeks and sixty-two weeks conclude with the destruction of the Temple in 70 AD, after the crucifixion of Jesus Christ. Because that endpoint comes after Jesus Christ's death, he argues, the last week cannot be folded into his lifetime or made to overlap the preceding sixty-nine. One week of years—seven years—therefore remains to be fulfilled.

The key marker for this final week is Daniel 9:27, which the author interprets as a covenant confirmed by the Antichrist for one seven. In the middle of that period, the Antichrist ends sacrifice and offering. The author rejects an alternative interpretation that identifies the covenant-maker with Jesus Christ confirming the New Testament covenant: in his chronology, the first sixty-nine weeks had already ended after the crucifixion and the Temple's destruction, so the seventieth week must remain separate and future.

Two Halves and Competing Labels

The author's model divides the seven years into two periods of three and one-half years. He connects the first half to the Antichrist's authority to wage war against the saints for forty-two months, drawing on Revelation 13 and Daniel 7. That period ends with divine intervention and the saints' deliverance. The second half follows the midpoint desecration of the Temple and leads to the end of the period and the completion of the judgments.

This scheme also accounts for a disagreement over what counts as the Great Tribulation. Some teachers, the author notes, restrict that term to the forty-two months of the Antichrist's war against the saints. He instead uses it for the full seven-year period, including the time after the Rapture when God pours out wrath on the earth and the unrepentant continue to experience tribulation. He allows that readers may call the first half the Great Tribulation and the second half the wrath of God, provided they still recognize a total of seven years. In his account, the labels may vary; the two-part chronology is the essential claim.

Daniel's Clues to the Midpoint

Daniel 12 is central to the author's timing argument. He reads its account of a time of distress, Michael's arising, and the deliverance of those whose names are written in the Book of Life as describing the Great Tribulation and the rescue of the saints. The awakening of the dead is, in his interpretation, evidence that this deliverance includes the Rapture of the Church; he links it with Paul's description in 1 Thessalonians of the dead in Christ rising before living believers are caught up.

He further treats Daniel's two questions and the answers to them as two separate chronological measures. The first answer places the deliverance of the saints three and one-half years from the beginning of the Great Tribulation. The second places the end of the events three and one-half years after the daily sacrifice is abolished and the Temple is desecrated. Together, those intervals support his conclusion that the Rapture occurs at the midpoint of the seven years, rather than at its beginning or end. Daniel's reference to 1,290 days is also discussed in connection with the period beginning when the sacrifice is abolished, though the author's specific calculation emphasizes the three-and-one-half-year interval to the end.

Revelation Placed on the Timeline

The seventieth-week scheme shapes the author's chronological reading of Revelation. He argues that parts of the book are not presented in chronological order and that treating them as sequential has contributed to competing interpretations of the Rapture. His proposed method is to harmonize the material: preserve the words of Revelation but relocate passages he considers angelic interruptions as overlays on the central sequence. He presents this as arrangement, not addition to or removal from Scripture.

Within this reconstruction, the two witnesses prophesy for 1,260 days, or three and one-half years, and are killed and raised shortly before the end of the seven-year period. The author therefore places their arrival approximately three and one-half years before the final judgments conclude—near the midpoint and around the time the 144,000 Sealed from Israel are sealed. He acknowledges this timing as a deduction from his proposed sequence, rather than treating the witnesses' arrival and the sealing as an explicitly stated simultaneous event.

The sealing also helps him order the transition to divine wrath. In Revelation 7, four angels are told to hold back harm to the earth, sea, and trees until God's servants have been sealed. The author connects this restraint to the coming Seven Trumpets and argues that the trumpet judgments do not begin until after the sealing and the Rapture. He also compares the announcement of wrath in Revelation 11 with the altar-fire, earthquake, and thunder that precede the first trumpet in Revelation 8, taking their parallel details as evidence that the passages refer to the same transition in the timeline.

Interpretive Significance and Limits

The sixth seal provides another link in the argument. The author reads the darkened sun, darkened moon, and falling stars as the signs described in Matthew 24 after the tribulation, preceding the gathering of the elect. He associates this moment with the Day of the Lord: a sign of approaching deliverance for believers and of impending divine wrath for the unrepentant. Read alongside the restraint before the trumpet judgments and the later Seven Bowl Judgments, this sequence supports his placement of the Rapture between the first and second halves of the seven-year period.

In his closing assessment, reading Revelation chronologically makes the mid-tribulation rapture appear stronger than competing timing proposals. He says that his earlier book, The Window of the Lord's Return, made the case and that this study further validates it. Daniel's seventieth week is thus more than a duration in his account: it is the organizing timeline that connects Daniel's prophecy to Revelation's seals, the saints' deliverance, the witnesses' ministry, and the judgments. The chronology remains the author's interpretive conclusion, built by harmonizing passages he considers dispersed or out of sequence.