DANIEL’S PROPHECY OF THE SEVENTY WEEKS Allen Robinson BIBL450_D02_201130 July10, 2011 Introduction My approach in interpreting the word of God in general is to take the Bible as a literal “Word” given by God to enable mankind to know their creator personally. In doing so, God has spoken the truth about himself , who He is and is not, what He is and is not, what His plan for mankind is and is not, including man’s beginning, past, present and future of existence in relation to Himself. Prophetic and Eschatological scripture in my opinion should be interpreted first literally regarding purposes, times and events, secondly, spiritually when a literal interpretation is not sensible and at times both literally and spiritually as the context and supporting scriptures allow. Daniel’s prophecies are to be interpreted literally regarding Daniel’s current historical setting, and future kingdom ages throughout mankind’s remaining governmental systems until the Kingdom of God is established for all eternity. They have spiritual applications as well. We see in the visions, Daniel’s current oppressive kingdom of Babylon ruling the world described as a head of gold and a lion with eagles wings. Medo-Persia is seen as a bear with three ribs in his mouth. Greece is seen as a kingdom of brass and a leopard with four wings and four heads. Rome is seen as a kingdom of iron and clay, and a terrifying beast of extraordinary strength. While these symbols are not to be taken literally to mean that these nations are in fact lions, bears, eagles, leopards and terrifying beasts; they are perfect examples of spiritual applications showing the character and true historical accounts of these nations supremacy in successive historical order throughout Daniel’s and our world’s existence. The overall purpose of God’s Word and these Eschatological Prophesies is to point the way to the Redeemer, the Savior of the world, Jesus Christ. Thesis Statement The purpose of my heart in writing this research paper is to also point the way to Jesus Christ. In showing the literal interpretation of the events described in Daniel 9:24-27, I hope to bring out God’s love for the nation of Israel and all mankind as well. John 3:16 is exceptionally applicable even in relation to these events: For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. [1] My secondary goal is to show that of the four main interpretive views regarding Daniel 9:24 given in our text book on pages 253-257, number 4 is the best method of interpreting the “seventy sevens.” I said best of the four presented, not my personal view. I will then move on to verses 25-27 (pg.’s 257-273) and discuss the seventy sevens as applied in each. While there are many other points to consider in these verses, I have decided that I’ll focus primarily on the “weeks” though not exclusively, in order to cover them in greater detail. Miller is my foremost bibliographic reference from beginning to end. Additional references are placed throughout as applicable. Lastly, I will conclude with my personal view that just so happens to be a result of the studies required in this class. Summarizing view number four on page 257, it states that the literal seventy sevens of years (specifically the last seven years) end with Christ’s second coming. “This view agrees with the first that the sevens are literal seven-year periods totaling 490 years. The first seven sevens (49 years) commence with a command to rebuild Jerusalem (either the decree to Ezra in 458 B.C. or the decree to Nehemiah in 445 B.C.). The next sixty-two sevens (434 years) extend from the end of the first group of sevens to Christ’s first coming (either his baptism in A.D. 26 or Christ’s presentation of himself to the people as Messiah on Palm Sunday in A.D. 32/33).” The last seven (years) will begin in my opinion immediately following the Rapture (1Thes. 4:14-18; 5:9) which removes the Church and with-straining ministry of the Holy Spirit from the earth and will end with [1] the second coming of Christ and His establishment of His earthly kingdom lasting 1000 years and then into eternity The church is not seen in scripture from Re. ch.’s 4- 18. While some say that the removal of “he who now letteth “ in 2Thes 2:7 is civil government, I believe it to be the with-straining ministry of the Holy Spirit because civil government is still present during the tribulation which is the time that the Anti-Christ is revealed and starts his deceptions and persecutions primarily of the Jews, then the world, especially those that place their trust in Christ during this time. These new Christians are those that have never heard the gospel prior to the Rapture. 2Thes. 2:10-12 (7-12) tells us that: 2Th 2:7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a lie: 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness. Notice that those that receive a strong delusion sent from God, “that they should believe a lie:” are those that “believed not the truth, but had pleasure in unrighteousness.” So they heard the gospel truth (most likely their entire life) and rejected it, therefore God Himself hinders their ability to believe the truth during the tribulation. This is a powerful warning to all of us now to be sure that our salvation is assured now, today; not tomorrow. [2] The church cannot find themselves in Daniel’s seventieth week until the man of sin is revealed. The man of sin cannot be revealed until the Restrainer “be taken out of the way” (2Thess. 2:7). Because the body of a Christian is the temple of the Holy Spirit during this dispensation (1Cor. 6:19-20), this implies the prior removal of Christians. While others have suggested the Restrainer may be someone other than the Holy Spirit, Strombeck is right when he concludes, As the Holy Spirit is the only member of the Godhead that has been residentially active on earth during these nineteen hundred years He must be the One who restrains and will continue to restrain until He be taken out of the way. Shortly before Jesus left this earth He promised to send the Comforter, i.e., the Holy Spirit, to earth (John 16:7). … In reading the record of the tribulation, beginning at the sixth chapter of Revelation and closing with the nineteenth, one cannot fail to be impressed with the fact that there is no mention made of the Church being on earth during that time. The record is not only silent about the presence of the Church on earth, it is also silent concerning any cause, or reason, why the Church should then be on the earth. There is complete silence respecting any purpose to be fulfilled thereby. There is also silence regarding any protection for the Church against the torment of those years. This silence, while not in itself a conclusive argument for the pre-tribulation rapture of the Church, adds great weight to the direct arguments already presented. When, however, the Bible supplies irrefutable reasons for this silence, then this silence does become important evidence in favor of the view that the Church will not be on the earth during that time. Prophetic Details Da 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Reference thesis statement second and third paragraphs for a summary of my agreement with view 4 as the best view of the four presented in Miller, Stephen. B. Daniel: The New American Commentary. 1st ed. Nashville, TN . The other views Miller presents (pg.’s 253-256) are: Da. 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. “Seventy weeks…” 1. “They are literal years extending through the reign of Antiochus IV Epiphanes.” (the last seven years), …”The termination of the sevens is understood to be the end of Antiochus’s persecution (either the cleansing of the temple in 164 B.C. or Antiochus’s death in 163 B.C.), at which time the kingdom of God supposedly would come upon the earth,…” The weeks are said to be groups of seven years each, with three divisions of seven sevens (49 yrs), sixty-two sevens (434 yrs) and a final seven years, totaling 490 years. This view is very similar to #4, differing mainly with the time period of the seventh seven, thereby requiring a different fulfillment of the meaning of “…, and to bring in everlasting righteousness (either the cleansing of the temple in 164 B.C. or Antiochus’s death in 163 B.C.), and to seal up the vision and prophecy, and to anoint the most Holy (the high priest Onias III in 170 B.C.) . “ 2. “The “seventy sevens” are symbolic periods of time ending in the first century A.D. Young holds that the first period of seven sevens extends from Cyrus’s decree allowing the return of the Jewish exiles in 538 B.C. to the time of Ezra and Nehemiah, approximately 440-400 B.C. The next sixty-two sevens stretch from about 400 B.C. until an unspecified point sometime after Christ’s earthly ministry but before the destruction of Jerusalem in A.D. 70.” This view doesn’t give the sevens the same amount of time in years from the first seven sevens compared to the sixty-two sevens. The first seven sevens (538 B.C. – 400 B.C) are about twenty years each (138 years divided by 7 years = 19.7 years), while the sixty-two sevens (400 B.C. – 1 A.D.) only have six years (400 divided by 62 = 6.45) for each week. 3. The seventy sevens are symbolic periods of time ending with Christ’s second coming. Some have an alternative symbolic view which says that the seventy sevens are the years of the church age, both old and new testament churches. This includes the time from Cyrus’s decree in 538 B.C. until the return of Christ at the end of the age. [3] There is more to this symbolic interpretation (or perhaps another view entirely) than miller brings out. As Medes comment implies, the prophecy also was interpreted as a type of the entire history of the church in exile, incorporating all the wanderings and exiles of the Hebrews as well as the long history of the Christian church before the glorious restoration of the Second Coming. In the Sacred Calendar, in fact, Faber illustrates the historical interpretation of the typological interpretation, for he attempts to demonstrate the entire period of exile for both Jews and Christians in precise historical terms. In both the typological and the extensive historical interpretation, it is important to note that the citizens of empire are as much exiled as the Jewish church, for the rulers of worldly empires are spiritually exiled, whereas the Jews are exiled from their promised land. The Jews in turn serve as a type of all true Christians exiled from their promised land, or heavenly kingdom. While this view is very interesting, I don’t see it supported in scripture, at least not directly. While comparisons of the church and the Israelite nation will always be made; there is no Old Testament church. [4] The Biblical history of the world is divided into seven dispensations that also align with seven covenants or promises from God to man. These dispensations / covenants are; Innocence / Edenic Covenant, Conscience / Adamic Covenant Human Government / Noaic Covenant, Promise / Abrahamic Covenant, Law / Mosaic Covenant, Grace / New Covenant, and Kingdom / Davidic Covenant. We live in the Grace / New Covenant dispensation which is when the church began. When Christ was ministering during his first advent, he said in Mt 16:18: And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. The church was built by Jesus, future tense (will) from His current day. While some may argue that this was still Old Testament times, I’ll say no, it was the New Testament time experiencing the transition from old to new. That’s part of what Jesus and the apostles did. They established the new and gave it a new (confirmed the old) foundation of salvation based on faith in the death, burial and resurrection of Jesus Christ. Eph 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Ga 2:21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. Salvation has always been by grace through faith but this doesn’t mean the church has always been here. It simply means God’s original plan of salvation has never changed. Who or what is the most Holy? Da 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Da 7:13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. 9:24 “…, and to anoint the most Holy. “ Reference Da 7:13 “… one like the Son of man came with the clouds of heaven,…” and 7:14. Is the most Holy of 9:24 one and the same as the one like the Son of Man in 7:13? [5] Nathaniel Schmidt explains his view in “The Son of Man in the Book of Daniel.” The real strength of the Messianic interpretation lies in the fact that it does not lose itself in vague symbolism and modern humanitarian ideas, but recognizes the presence here of a well known concrete personality. But it utterly fails to explain how the Messiah once introduced can have dropped so completely out of the authors thought, not only in the explanation of the vision where he is unceremoniously ignored, but also in the future deliverance, with which Michael has much to do, the Messiah nothing. A non-messianic interpretation possibly appears already in En. 71. The author of this chapter unquestionably represents Enoch as the son of man mentioned in En. 463. He distinctly affirms that God said to Enoch, Thou art the man who art born unto righteousness, … The obvious dependence of the latter chapter on Dan. 7:13 renders it probable that the author understood Daniels son of man as also referring to the translated Enoch… … The one like unto a son of man, in Dan. 7:13, is an angel, and more particularly Michael, the guardian angel of Israel. So uniformly is a phrase of this kind used to designate an angel in the book of Daniel that, unless there is strong reason for seeking a different explanation, this should be accepted. … I disagree with every point Schmidt makes, whether giving opinions of others, or giving his own view. Mainly because his evidence comes from a non-canonical work (En. 71). Here’s my other reasons: Daniel 9:24 in reference to the “most Holy,” is either speaking of God the Father anointing Jesus Christ or the [1] holy of holies in the temple (Kiel, Wood, Montgomery, Archer) or a future temple. [6] I like the possible answer that this anointing of the most Holy (KJV) is the anointing of Jesus Christ Himself by God the Father. Follow the chronology of the context of verse 24 and Revelation. Note that Revelation has events in heaven occurring while events on earth are occurring. Da. 9:24 1. Seventy weeks are determined upon thy people and upon thy holy city,… 2. … finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, … 3. … and to bring in everlasting righteousness, … 4. … and to seal up the vision and prophecy, … 5. … and to anoint the most Holy. Re. 6. The Church is gone after Re. 3:22. 7. All heaven worships the Father; Re. 4:9-11. 8. Jesus takes the book of Seals from the Fathers right hand; Re. 5:5-7. 9. Jesus meets the 144,000; Re. 14:1. 10. The last seven judgments of the tribulation (2nd half of the last seven years); Re. 15:1. 11. The song of Moses (O.T.; Exodus from Egypt, a prefigure of the deliverance out of the tribulation; not from it) and the song of the Lamb (N.T. saints of the tribulation?) is sung by the martyred saints of the tribulation; Re. 15:1-3. 12. The heavenly temple is filled with the glory of God until the last seven plagues of the seven angels were fulfilled; Re. 15:5-8. 13. God commands that the seven vials be poured out in succession; Re.16:1(1-21). 14. Jesus comes as a thief to Armageddon; Re. 16:14-16. 15. The seventh vial is poured out against the cities of the nations gathered against Israel and the great Babylon is judged, etc.; Re. 16: 17-19; 17:1-18. 16. The marriage supper of the Lamb; Re. 19:6-10. 17. The revelation of Jesus as King of Kings and Lord of Lords leading the armies of heaven against the nations gathered against Israel; Re. 19:11-21. 18. Satan bound through the millennial reign of Christ; Re. 20:1-2. 19. The Great White Throne Judgment; Re. 20:11-15. 20. A new heaven, a new earth, the holy city of New Jerusalem, the tabernacle of God; Re. 21. 21. Jesus proclaims that he comes quickly…; Re. 22. Da 9:25a Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: 9:25a Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: … “…from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks,…” This is the first and second group of “sevens.” Seven sevens and sixty-two sevens, totaling sixty nine sevens or 483 years. This time period starts with “…the going forth of the commandment to restore and to build Jerusalem…” and ends with “…Messiah the Prince…” There are numerous dates suggested for this “decree” or “commandment.” The Babylonians had destroyed Jerusalem in 586 B.C. Those that symbolize (Young, Leupold, Keil, Calvin) the sevens tend to take the date 538 B.C, when Cyrus made his decree: Ezr 1:2 Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. 3 Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. 4 And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. However, scripture shows us that the city was not rebuilt for almost another hundred years from this decree. Yet, Da. 9:25a doesn’t say that the rebuilding of the city would be immediately following the decree. It simply says that the decree is the beginning point for the sixty nine sevens. Ne 2:17 Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach. 18 Then I told them of the hand of my God which was good upon me; as also the kings words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work. Other scholars (Archer, Wood, J.B. Payne) suggest Artaxerxes I decree to Ezra in 458 (Ezr. 7:11-26) 11-16 quoted) B.C.: Ezr 7:11 ¶ Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel. 12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. 13 I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. 14 Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; 15 And to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, 16 And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: This decree is specific to the temple, not the city of Jerusalem. Artaxerxs I made a second decree to Nehemiah in 445 B.C. Scholars espousing this view are; Walvoord, Whitcomb, Sir Robert Anderson and Hoehner. Ne 2:5 And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers sepulchres, that I may build it. 6 And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time. 7 Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; 8 And a letter unto Asaph the keeper of the kings forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me. This decree’s strongest point is that it does mention rebuilding the city. “Only the third decree specifically refers to the rebuilding of Jerusalem, but it is reasonable to assume that all three orders allowing the Jews to return to their land implied permission to rebuild the city. … The view accepted here is that the decree to Ezra in 458 B.C. is the correct starting point for the seventy sevens, but a survey of the events contained in the first sixty-nine sevens is necessary to demonstrate the appropriateness of this option (pg 263).” Reference pages 263-266 for these events. Da. 9:25b-26 … the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. There’s also the rebuilding of the street and the wall in troublous times. This rebuilding is most likely the rebuilding that Nehemiah was commissioned to do. The latter part of vs. 25 speaks of the street and wall (KJV), trench or moat (NASB, NRSV) being built again. The word “street” comes from the Hebrew word rehob or rehowb which means; a width, avenue or area, broad place, a widening or a plaza, street; derived from rachab meaning to broaden, be enlarged or make room, widen (open). “Wall” (KJV) or “trench” is from the Hebrew word charuwts or charuts meaning; n. a trench (as dug), gold (as mined), a threshing-sledge (having sharp teeth); … . Miller states: “Thus the term basically describes something “cut out.” … Although Babylon was encompassed by a moat (NASB, NRSV) the idea of a moat surrounding Jerusalem in that dry area seems unlikely. Hartman believes it was “a trench cut into the rock outside the city walls in order to increase the exterior height of the walls.” … Porteous relates that the term has been found in the Dead Sea Copper Scroll with the meaning “conduit” and would refer to the water system of Jerusalem. This latter meaning would make good sense here.”” Then we have the term; “even in troublous times. “ Miller states; “ Most understand the phrase “in times of trouble” to refer to the struggles involved in rebuilding Jerusalem during Nehemiah’s governorship (cf. Neh4:1ff.;9:36-37).” Da.9:26a And after threescore and two weeks shall Messiah be cut off, but not for himself:… Jerusalem is reconstructed during the first seven sevens (49 yrs) and then during the sixty two sevens (434 yrs), near the end, the Messiah or “Anointed One” (Jesus Christ) would come (vs 25) and be “cutoff” (vs 26). Reference Da. 9:24 #1 above for alternate meaning; “… and to anoint the most Holy (the high priest Onias III in 170 B.C.) .” Christ’s coming would be near the end of the sixty-ninth seven or week but for Him to be cut off can have a few varied meanings;i.e., (Miller) literally as in Ex. 4:25; 1Sam. 5:4; 1 Kgs 5:6 and Job 14:7. It can be used figuratively to mean elimination, removing, or destroying something “cut off” in death as in Ge. 9:11; Ex. 31:14; Jer. 9:21; 11:19. ”Here it is found in one of the Old Testament prophesies of the crucifixion of Christ (cf. Isa. 53:8, which uses a synonym, gazar ).” This cutting off of the Anointed One is “…but not for himself…” (KJV), or “And will have nothing” (similar NASB, NRSV). Miller believes that the NIV (though not specifically referenced) is the correct interpretation as opposed to the KJV because the idiom (in Hebrew) “not have” is also used in Ge. 11:30 and Isa. 27:4; which means that when Christ was cut off in death, it was as though His ministry was for no purpose. I personally agree that this was the way the disciples felt because they still didn’t comprehend the truth of the Word of God regarding the atonement. However, for me, this being God’s Word, speaking spiritual and literal truth, I believe the KJV “but not for himself” because His atonement was completely for us, not for himself, and his ministry was completed by his death, burial and resurrection. This is of eternal value regardless of how it seemed or felt to his disciples at the time. Therefore the KJV interpretation is correct. Da. 9:26b … and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27b …and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. History has shown us that the “people of the prince” are the Romans who destroyed Jerusalem (… the end thereof shall be with a flood,…) and the temple under Titus Vespasianus in A.D. 70. While this verse is referring to the “people of the prince,” the “prince” will be the Anti-Christ during the seventieth week (vs. 27a). He will come out of the Roman peoples or nation at the time of the tribulation and break his treaty with Israel. Then war and desolations will be determined until Jerusalem is again completely destroyed (26b, 27b). Da. 9:27a And he shall confirm the covenant with many for one week: … Miller states: Daniel here described “ the completion of God’s purpose.” As previously explained, a “seven” represents seven years, and the seventy sevens are terminated by the second advent of Christ. Therefore the events of the seventieth seven transpire over a seven-year period immediately prior to the Lord’s return. If the sixty-nine sevens (483 years) conclude with Christ’s first coming and the final seven (seven years) is terminated by Christ’s return, there must be an interval of time between the end of the sixty-ninth and the beginning of the seventieth seven. The text also indicates that the seventieth seven would not follow the sixty-ninth immediately. For example, Christ’s crucifixion (“Anointed One … cut off,” vs 26) and the subsequent destruction of Jerusalem in A.D. 70 (vs 26) would occur after the sixty-ninth seven, but not during the seventieth seven (vs 27), revealing a gap between these sevens. … Not only are gaps between first and second coming events common, but the two thousand year span (at least) found here may also be explained by the nature of this revelation. God was answering Daniel’s prayer, which specifically concerned the future of the nation Israel. Shortly after Israel rejected Jesus as their Messiah (after the sixty-nine sevens), Jerusalem was destroyed, the Jewish people were dispersed throughout the earth, and for almost two thousand years Israel as a nation did not exist. Therefore this period was omitted from the prophecy. Israel has now been reestablished as a nation (1948), suggesting that the seventieth seven may soon begin. Conclusion Is Jesus coming again? Is He coming as a servant or as a King in power and might? Yes, but not as a King; He will be King of Kings and Lord of Lords! Indeed He already is! Jesus will complete the seventy sevens by the power of His spoken Word (Re. 19:15-16)!! Hallelujah, we serve a mighty God. When God spoke to Daniel, He revealed world history to come. We have seen within the dispensation of grace this wonderful promise unfold. Not as part of the sevens, but as a bird flying high above the mountains and valleys with God’s Word as a beacon guiding our journey in warning the lost souls in search of life’s pathway. Daniel set the example for us with his prayer in Da. 9:2-4 (2-19). His humble confession of Israel’s sin and his personal sin set the stage for God’s revelation of Israel’s redemption though the fires of disciplinary judgment of wrath upon his nation by the heathen nations around them (9:24-27). [7] The first sevens (49 years) is the Babylonian captivity encompassing the time of rebuilding Jerusalem as decreed by Artaxerxs I. [1] The Jews had failed to keep the Sabbath years of rest for the land (Lev.25:1-7). This is one reason for the captivity as God had promised (Lev. 26:33-35; Jer. 34:12-22). [7] Daniel lived during the first sevens of years from about the age of fifteen or sixteen. The decree of Artaxerxs I to Nehemiah in 445 B.C. until the crucifixion of Christ is 483 years or sixty nine sevens. This is based on the Jewish calendar of 360 days a year. It differs from views 1and 4 in the text book by ending with the crucifixion (Da. 9:26). [1][7] The last seven is separated by the Church age and starts when it is taken out of the way at the Rapture. This stops the with-straining ministry of the Holy Spirit within the believer holding back evil. How about you brother? Are you sure of your salvation which was given to the Jews first then to us (John 4:22; Acts 28:28; 4:12; Ro. 11:11, 13:11; Eph. 1:13)? Have you been washed in the blood of the Lamb? Will you be saved from the wrath of God during the tribulation (1Thess. 5:9)? I hope you can say yes in faith toward God and not because of any good works or acts of obedience such as Baptism (1Pe. 3:21). BIBLIOGRAPHY [1] Miller, Stephen. B. Daniel: The New American Commentary. 1st ed. Nashville, TN: Broadman and Holman Publishers, 1994. ISBN: 0-805-40118-0. [2] Theology for Today, Elmer L. Towns © 2008,2002 Cengage Learning pg. 775, 780 (753- 780) [3] The Apocalypse of the Old Testament: Daniel Deronda and the Interpretation of Interpretation Author(s): Mary Wilson Carpenter Source: PMLA, Vol. 99, No. 1 (Jan., 1984), pp. 56-71 Published by: Modern Language Association Stable URL: jstor.org/stable/462035 Accessed: 28/07/2011 20:16 [4] The Popular Encyclopedia of Bible Prophecy Tim LaHaye Ed Hindson General Editors Wayne A. Brindle Managing Editor Harvest House Publishers Eugene, Oregon Copyright 2004 by Tim LaHaye and Ed Hindson pg. 86-87 [5] The Son of Man in the Book of Daniel Author(s): Nathaniel Schmidt Source: Journal of Biblical Literature, Vol. 19, No. 1 (1900), pp. 22-28Published by: The Society of Biblical Literature Stable URL: jstor.org/stable/3259068 .Accessed: 29/07/2011 16:31 [6] The King James Study Bible (previously published as the The Liberty Annotated Study Bible and as The Annotated Study Bible, King James Version) Copyright 1988 by Liberty University [7] Video Presentation: Dr Ed Hindson
Posted on: Thu, 14 Aug 2014 05:37:11 +0000
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