Firstly, the book of Daniel is usually dated by scholars of Second Temple Judaism to the second century BCE, with ch. 8-12 in particular dating to the reign of Antiochus IV Epiphanes, c. 165-164 BCE. Second, the kind of interpretation you give of ch. 9 is also widely rejected on internal and external grounds. Much of what is discussed in 9:25-27 is found in ch. 8 and ch. 11-12 and so ch. 9 is talking about the same thing: Antiochus’ persecution against covenantal Jews and his installation of the “abomination of desolation” (or “appaling horror” as the Hebrew may be understood) in the Temple. The final week corresponds to the period of 171 to 164 BCE. The week starts (at the endpoint of the 62 weeks) with the assassination of the high priest Onias III (the term משיח is sacerdotal and refers to the priesthood, see ולמשח קדש קדשים in Daniel 9:24), an event mentioned in Daniel 11:22. This occurred in 171 BCE, which brought the Zadokite priesthood to an end. The replacement of the high priest with pro-Seleucid stooges like Jason and Menelaus pleased the Hellenizing Jews who made a covenant with Antiochus as related in 1 Maccabees 1:11-14. In the midst of this period in 168 BCE, the military forces of Antiochus assaulted the city, banned sacrifice and oblation, and installed a pagan altar in the Temple on which swine were sacrificed; this altar was called the abomination of desolation (1 Maccabees 1:16-64, 2 Maccabees 6:1-11). This event is separately mentioned in Daniel 8:9-14, 11:31-35, 12:11, where it is absolutely clear that the reference is to the kingdom of Greece and Antiochus Epiphanes in particular. The week ends with the destruction of the desolator (cf. Daniel 11:45), i.e. Antiochus who did indeed die in 164 BCE but not quite in the manner expected by the author. Your reading is contrary to this internal evidence. The vision gives a period of seventy weeks before Jerusalem and its Temple is put right (which is the opposite of the destruction of the Temple in 70 CE), and everything of note occurs in the final week at the conclusion of the 62 weeks (7 + 62 +1 = 70). Your reading stretches that last week from 30 CE all the way to 70 CE, and there is no justification for such a pause. It is also pure speculation that Jesus appeared to Saul 3.5 years after the crucifixion and Acts 9:15 does not have any time indication. In light of the parallel visions in ch. 8 and 11, it is the evil king (the “little horn” of ch. 8) who causes sacrifice and oblation to cease, not the anointed one of 9:26 (who was already cut down).
The application to 70 CE is especially inconsistent with the intention of Daniel 9. In 9:27 sacrifice and offering would cease for the final half week but this is not permanent since the seventy weeks will usher in everlasting righteousness and the anointing of the Holy of Holies (9:24). The whole point of ch. 9 is to specify how long Jerusalem would be desolated (9:2), with Gabriel revealing that the duration would last not Jeremiah’s 70 years but 70 weeks of years (multiplied by 7 on account of the sevenfold curse alluded to in 9:11; cf. Leviticus 26:18, 21, 24, 28). The end of the period marks not the start of a lasting destruction but the conclusion of centuries of repeated desolations (so חרבות is plural in 9:2). Similarly, 8:11-14 says that the sanctuary would be desolated, and sin given as an offering, the sanctuary and host would be trampled underfoot, with sacrifice taken away, for only a limited duration lasting more than 3 years (roughly equivalent to the 3 1/2 years of Daniel 9:27), after which “the sanctuary will be restored to its rightful state”. Not utterly razed but reconsecrated. Also the abomination of desolation is also mentioned in 11:31 which the Gentile king installs, with sacrifice and offering taken away, and with the tribulation and war described in the following verses, but this ends with the king himself killed with no one to help him (11:45), and with the abomination of desolation lasting only 3 1/2 years (12:11), equivalent to the period in 9:27. The Hebrew of 9:27 also parallels 11:45, with the final half-week ending with the doom of the ruler to come who installs the abomination of desolation.
The vision also has a periodization of 7+ 62 + 1, with the 62 weeks set off by the coming of an anointed ruler and then ending with the killing of an anointed one. The translation of “Messiah” misleadingly conflates these two figures separated by 62 weeks into a single person. The likely original understanding (in line with the sacerdotal focus of these chapters) is that the anointed one in 9:25 represents Joshua son of Jozadek, the first high priest after the exile. This was indeed the earliest Christian interpretation of the anointed ruler in 9:25 as attested by Hippolytus and others. So the 62 weeks typologically represents the post-exilic period with the Temple presided over by the Zadokite priesthood which came to an end in 171 BCE. The initial 7 weeks that precedes the coming of the restored priesthood would then roughly correspond to the time of the Babylonian exile. The coming of the “word” (דבר) to restore and rebuild in 9:25, which starts the 70 weeks, is probably the “word of Yahweh” (דבר יהוה) in v. 2 that came to Jeremiah; the “word” in v. 23 is also the divine prophetic word (in this case the revelation in v. 25-27), and it has a very similar verb based on the same root (יָצָא vs. מוֺצָא “going forth”). Although the term דבר “word” could refer to human decrees and commands, most commentators note that this chapter uses it twice to refer to the divine prophetic word. So why must it be presumed to constitute a command directed at those who would restore and rebuild Jerusalem? The preposition lᵉ- with infinitive construct verbs often expresses purpose or intention, so this is a divine word with the purpose or intention of restoring, such as a divine promise. Indeed this passage in Daniel 9:25 is probably allusive of Jeremiah 29:10, the very verse mentioned in 9:2:
Jeremiah 29:10: “When seventy years are completed for Babylon, I will come to you and fulfill my good word to restore (דברי הטוב להשיב) you back to this place.”
Daniel 9:25: “from the going forth of the word to restore (דבר להשיב) and build…”
The author would have then combined the theme of restoring with rebuilding through linking this promise with the one in the following chapter (30:18) which mentions both restoring and rebuilding as through divine agency: “I will restore (שב) the fortunes of Jacob’s tents and have compassion on his dwellings; the city will be rebuilt (ונבנתה) on her ruins.” So both Jeremiah 29:10 and 30:18 explain the wording in Daniel 9:25a.
So it is most parsimonious to read ch. 8, 9, 10-12 with the same sequence of events and motifs as referring to the same thing: the actions of Antiochus Epiphanes in 171-164 BC. Chapter 9 is not referring to some much later period and to some other future king who does just the same things that Antiochus did. The vision in ch. 9 establishes that the final week begins with the killing of the anointed one and the alliance made between the “ruler who is to come” and the multitude, which would last for seven years. Then at the midpoint of the week, his forces desolate the city and sanctuary, installing the abomination of desolation in the sanctuary and suppressing sacrifice and offering. This lasts only 3 1/2 years until the 70 weeks of years are complete when “the predetermined destruction is poured out on the desolator.” This matches what Daniel 11:21-45 says regarding Antiochus Epiphanes. The focus of the passage is why there has been such a delay in the restoration promised by the prophets and why the Temple was subjected to such defilement by Antiochus IV Epiphanes centuries after the exile. The explanation for this, according to the author, is the sevenfold curse in Leviticus (Daniel 9:11 = Leviticus 26). So he takes Jeremiah’s seventy years and multiplies it by seven. This explains why bad things were still happening to Jerusalem but also promises that the desolations will shortly come to an end. The author’s interest isn’t really chronology. He is working from a predetermined total of years (Jeremiah’s 70 years mutiplied by Leviticus’ sevenfold curse), and then sets off from it two periods: a jubilee of years corresponding to the exile and a final heptad that closely corresponds to the historical period of the persecution of Antiochus Epiphanes. The leftover duration in between lacks any chronological basis. The author chisels out only two relevant periods out of the block of 490 years: an initial 49 years and a final 7 years; the rest is the leftover longue durée of the Second Temple period punctuated only by the initiation and cessation of the postexilic Zadokite priesthood. The initial segment of 49 years corresponds to the jubilee period in Leviticus 25. So the author is only thinking in terms of these ideal durations of time (jubilees and sabbatical years). In Leviticus 25:1-13, the jubilee duration pertains to the servitude of slaves and “those who live as aliens with you”, with the 50th year as a time of release, in which “each of you shall return to his own property” (v. 6, 10), which corresponds well with the picture in Ezra 1-3 with respect to the return from exile and the coming of Joshua son of Jozadak.
https://www.youtube.com/watch?v=fTURdV0c9J0
- Daniel 11:22 refers to the high priest assassinated by Antiochus IV Epiphanes as a נגיד ברית, which applies נגיד to the same figure mentioned in 9:26. Elsewhere it has a sacerdotal application in Jeremiah 20:1, 1 Chronicles 9:11, 2 Chronicles 31:13, 35:8, and Nehemiah 11:11. As for the נגיד in 9:26, this refers to Antiochus Epiphanes as the parallel in 11:31 shows (translation is from John Collins in his Hermeneia commentary):
Compare also with ch. 8:
And here is the account of Antiochus Epiphanes from 1 Maccabees:
“In those days certain renegades came out from Israel and misled many, saying, ‘Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us’. This proposal pleased them, and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles…. After subduing Egypt, Antiochus returned in the one hundred forty-third year. He went up against Israel and came to Jerusalem with a strong force. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils…Two years later the king sent to the cities of Judah a chief collector of tribute, and he came to Jerusalem with a large force…He plundered the city, burned it with fire, and tore down its houses and its surrounding walls. They took captive the women and children, and seized the livestock. Then they fortified the city of David with a great strong wall and strong towers, and it became their citadel….And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, to defile the sanctuary and the priests, to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals…On the fifteenth day of Chislev, in the one hundred forty-fifth year, they erected a desolating abomination on the altar of burnt offering….Anyone found possessing the book of the covenant, or anyone who adhered to the law, was condemned to death by decree of the king” (1 Maccabees 1:11-59).