Daniel 9:26

Theodoret interprets ("the king who will come") as the foreign kingship and the unlawful doctrine. Others say, "With the king who will come," meaning with the Christ who will come. Instead of the words "the anointed one shall be killed," the Jews [say foolishly], "The oil shall be cut off." Therefore, since there is no oil, and the oil of the anointment does not flow anymore, and it stops and does not proceed anymore, there was nobody to anoint with it both the kings and the priests according to the rule observed since Moses and afterwards. It was necessary that the law come to an end, because without priesthood and without the anointment of all that was anointed under the law, the law itself could not survive anymore. In the same manner, with what will your "anointed prince" be anointed, as there is no oil or ointment? "Its end shall come with a flood" and with destruction just like in the deluge of the generations of Noah.

Now you hesitate to believe what we have stated, although you see that these things have happened. Therefore we ought to seek again the times that were foretold, both as pertaining to the birth and suffering of Christ and the removal of the city Jerusalem, that is, its destruction. Daniel says that the holy city and its sanctuary will be removed when the prince comes and that its pinnacle would be utterly destroyed. The times for the coming of the Christ must be sought again, as we found out in Daniel. When we have made a reckoning of these things, we will prove that he had already come, based on the chronology that had been foretold, the signs that accompanied him, his works and the events that followed him, which would take place after his coming, as had been foretold, so that we might believe that all these predictions had been fulfilled. Daniel had thus foretold about him, so that he showed when and where he would free the nations and in what year after his passion the holy city would be removed.

This is what [Daniel] says when he talks about the seventy weeks: "Seventy weeks will be for the rebuilding of Jerusalem and sixty-two weeks until Christ the prince. After the sixty-two weeks the Christ will be killed, and he will have nothing. And a people with their leader will come and destroy the city and the sanctuary." A little later: "He will confirm a covenant with many for a week, and in the middle of the week the offering and sacrifice will fail, and there will be an abomination of desolation." Since these things must be understood to refer to Christ's first coming, in which those things were done and also received their outcome, nonetheless that portion after the division of the weeks (which he had distributed in a rather secret manner of heavenly inspiration, first making mention of seven, then sixty-two, finally one, which he also divided into two parts), that is, the final week is aptly applied to the end of the first coming of Christ and to the beginning of his second coming. To state it more clearly, I think that it necessarily must apply to both comings in an interpretation that applies harmoniously to both. For after seven and sixty-two weeks the Christ would come and be killed, and he would reprove those who killed him, just as it was said that the same people will not be his. And as for his confirming a covenant with many during one week, one would rightly understand that all the words of the Old Testament and the actions that foretold by type the Christ's coming have been fulfilled by the truth of his presence, who is the end of the law. Nonetheless, I think that the intention of this week most aptly pertains to the end of the world, since I hear soon thereafter, "And in half a week offering and sacrifice will come to an end."