{"id":1071,"date":"2018-01-30T16:03:26","date_gmt":"2018-01-30T15:03:26","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1071"},"modified":"2018-01-30T16:24:03","modified_gmt":"2018-01-30T15:24:03","slug":"studies-in-the-book-of-daniel-3","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/studies-in-the-book-of-daniel-3\/","title":{"rendered":"Studies in the Book of Daniel"},"content":{"rendered":"

Studies in the Book of Daniel
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\n<\/b><\/span>
Installment XI
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THE WORLD KINGDOM BREAKING UP INTO TEN DIVISIONS
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IN THE THIRD YEAR OF Belshazzar, king of Babylon, Daniel was granted a vision in which he saw a ram that was pushing westward, northward, and southward. As he continued his forward march in these directions, he saw a he-goat speeding from the west and coming with ferocious determination against this ram. With one terrific plunge the he-goat struck the ram in a mortal combat. The two horns of the ram were instantly broken by the terrific impact. Falling to the ground he was trodden down by the he-goat. There was no one that was able to deliver him. The he-goat stood triumphant and was master of the situation.<\/p>\n

This he-goat became exceedingly strong and powerful and magnified himself in the eyes of observers. He continued to gain power until he was exceedingly strong. Unike a he-goat he had one notable horn. Eventually the horn was broken, and in its place there grew up four others that became indeed notable. They, according to chapter 8, verse 8, pointed in the four cardinal directions. Out of one of these four horns there came up a little one which „waxed exceeding great, toward the south, and toward, the east, and toward the glorious land.“ This little horn waxed exceedingly great, „Even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them. 11 Yea, it magnified itself, even to the prince of the host; and it took away from him the continual burnt-offering, and the place of his sanctuary was cast down“ (vv.10, 11).<\/p>\n

The Ram<\/center><\/p>\n

In the interpretation, the ram, as we learn from verse 20, symbolized the Medo-Persian empire. As we have already seen in our study of chapters 2 and 7, this kingdom was symbolized by the silver chest and arms of Daniel’s metallic image, and the bear-like animal of the beast visions. A glance at universal history shows that the government of the Babylonian empire was overthrown by the Medes and Persians, and their territory was annexed to this latter empire. This universal kingdom was very virile and powerful under the leadership of such rulers as Darius the Mede, Cyrus the Persian, Darius Hystaspes, and Xerxes. The history of this empire for the first fifty or seventy-five years is fairly well established; but after the reigns of Xerxes and his successor, Artaxerxes Longimanus, the curtain of obscurity was lowered, and little is known concerning the course of events during the latter part of the Medo-Persian supremacy. This period is indeed dark, and less is known concerning it than any other period in universal history. It is to be hoped that more light may come from the tablets which were reported some years ago to have been found at Persepolis, one of the ancient capitals of Persia.<\/p>\n

From the history of the Greeks it is certain that Alexander, with his well-disciplined Macedonian Phalanxes, came into mortal conflict with the Medo-Persian empire during the days of its decadence and completely overthrew it. Thus universal sovereignty, which had already been conferred upon the Medo-Persians passed to the Greeks.<\/p>\n

The He-Goat<\/center><\/p>\n

According to verse 21 of this chapter, the rough he-goat was the king of Greece, and the great horn that was between his eyes was its first king. Greek history extends further into the twilight of history by several centuries than does that of Rome. When we pass from their legendary chronicles to the period of authentic, well-established documents we see Greece composed of small states. When, however, by the expansion of Persian influence toward the west, they came in contact with the latter empire, they began to develop a nationalism which finally dominated the situation when Alexander the Great, the son of Philip of Macedonia, came to power and united the discordant and warring elements of the early civilization into a most formidable kingdom. Being a military genius and political prodigy, he rushed forth, after having consolidated his possessions at home, to the conquest of Asia. With lightning speed and with sledge hammer blows he dealt death and subjugation to the minor and less powerful states in Asia-Minor and western Asia. Finally, he overthrew the great Persian empire, as was indicated by the he-goat’s head-on collision with the ram.<\/p>\n

Alexander continued his conquests, bearing his standard even to India. He made Babylon his capital and there established an oriental empire. Though he was a conqueror of peoples in his day and established the most powerful empire that had ever been up to that time, he became a victim of the voluptuous living of an oriental monarch. After twelve years of extraordinary exploits and brilliant accomplishments, he passed away. His end is set forth in the phrase found in verse 8, „When he was strong, the great horn was broken.“ Daniel’s prophecy does not inform us how Alexander met his death, but the facts stated above, from profane history, give this desired information.<\/p>\n

In the vision the position occupied by the great horn was taken by four other notable ones. From profane history we learn that upon Alexander’s death his kingdom fell into four principal divisions, each of which fell into the hands of one of his four leading generals. Daniel, having given us these ample facts, directed his attention in this prophecy to only one of these minor division, for he declared that „out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the glorious land.“ When this prediction is read in the light of the history of the time, we know that it refers to the Seleucid line of Greco-Syrian kings, who reigned in Antioch of Syria. The history may be found in Josephus, which proves to be a secondary account of that in the first book of Maccabees.<\/p>\n

Antiochus Epiphanes<\/center><\/p>\n

Of all persons in profane history who are despised by the Jews, there is none whose memory is held in greater contempt than that of Antiochus Epiphanes. Humanly speaking, he deserves and merits such contempt because he wantonly persecuted the Jews and attempted to subjugate Judea and make it a province of Syria. This fact is set forth in verses 9-14 of the chapter under consideration. From profane records we learn that he with duplicity and double dealing did all within his power to accomplish the ends in view. Any method that promised success to his design was instantly employed through the faithlessness and treachery of certain leaders in Israel. At times and by sheer force of arms he all but conquered the little kingdom of Judea. Had it not been for the heroic efforts of Mattathias, a priest, who lived at Modin, and his sons, Judea would soon have lost her independence and would have been reduced to a mere province of the government of Antioch, but, by the military strategy and prowess of Judas Maccabaeus and his followers, the Greco-Syrian rulers never did conquer Judah. In this vision Daniel saw Antiochus symbolized by the little horn, waxing great, „even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upoa them. 11 Yea, it magnified itself, even to the prince, of the host,“ etc. Since this language is part of the description of the symbolic vision, it is evident that the host of heaven and the prince of the host refer to the leaders of Israel of that day. This interpretation is confirmed by historical records of the transactions of the day.<\/p>\n

In the vision Daniel saw the continual burnt offering, together with the rest of the temple service, interrupted for a period of “unto two thousand and three hundred evenings and mornings.“ What is the significance of this expression? Upon reading this verse one instantly thinks of a similar one which records six times in Genesis 1: „And there was evening and there was morning, a … day.“ The day for the Hebrews began with the evening, from the setting of the sun one day to its setting the next. Since Daniel was a Hebrew, it is natural to understand that the expression, “evening and morning signifies a day, just as it does in Genesis 1. In view of the common usage, we must understand the prediction to indicate that there will be a cessation of the temple worship for 2,300 days. Are these literal days or are they according to the year-day theory, symbolic of 2,300 years? Many sincere expositors are to be found who hold either or both positions. It is most highly improbable that such opposing interpretations can be correct. According to the „Golden Rule of Interpretation,“ we must „accept the plain sense of Scripture … unless the facts of the context indicate clearly otherwise.“ When one studies this context he fails to find any evidence pointing to a departure from the literal meaning of the words. He is therefore, bound, if he is logical in his thinking, to accept this expression at its face value. The 2,300 evenings and mornings, therefore in this prophecy indicate that the temple service with its ritual would, during the persecution of Antiochus Epiphanes, be interrupted for this many days. An examination of the history of those days shows that from the time of the desecration of the temple by Antiochus, when he offered swine upon the altar of sacrifice, until it was cleansed and rededicated by Judas Maccabaeus was a period of six and a fraction years. We, therefore, believe that the prophecy is to be taken at its literal face value.<\/p>\n

The Law of the Double Fulfillment of Prophecy<\/center><\/p>\n

One of the characteristics of Hebrew prediction is that which is known as the law of the double or manifold fulfillment of prophecy. According to this principle the prophets on a certain occasion spoke of events of their time or of the immediate future and blended such descriptions with their forecasts of a similar situation which will develop in the end time. This latter situation always is on a larger scale than that of the immediate future. But how can one determine when there is such a blending of the descriptions of widely separated events? The answer is this: When it is seen that the object or event specified by the prophet does not measure up to nor fill out the full picture of the prediction, one may be certain, that, since God said what He meant and meant what He said, the oracle, after having described the local situation, moves out into a larger circle of events which are in the more distant, future. There may be several limited and partial fulfillments of a prediction, but there can be but one complete materialization of a prediction. Unless one understands thoroughly the principle of the double or manifold fulfillment of prophecy and is alert in his study, he will pass over many most important predictions, missing the real import thereof.<\/p>\n

The Near Fulfillment of the Ram and He-Goat Vision<\/center><\/p>\n

As has already been stated, the ram of this vision symbolized the dual monarchy of the Medes and the Persians whereas the he-goat signified the Grecian Empire under Alexander the Great (Dan. 8:20,21). From profane history we learn that Alexander with his invincible phalanxes defeated and crushed the effete Persian Empire, upon the ruins of which he built, his world government. Yielding to the enticements of voluptuous oriental court life, he became diseased and passed away after reigning twelve years. Thereupon his kingdom divided into four sections, over each of which one of his generals reigned. The Greco-Syrian rulers committed the depredations in the whole land mentioned in the prediction found in verges 9-14. Thus the near fulfillment of this prophecy was realized especially under Antiochus Epiphanes. That the conflict between the Greco-Syrian Empire and the Jewish state did not exhaust this prophecy is evident from Gabriel’s statement to Daniel: „Understand, O son of man; for the vision belongeth to the time of the end“ (v. 17). This thought is repeated in verse 23: „And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up,“ and we are again told that this vision belongs to the time to come: „for it belongeth to many days to come“ (v. 26). There can therefore, be no doubt concerning this prophecy that it had a near fulfillment in the case of the conflict between the Medo-Persians and the Greeks and the Hebrews, and that it blends with one pertaining to the end time.<\/p>\n

Who is the Little Horn of Daniel 8?<\/center><\/p>\n

In the discussion of Daniel 7, we arrived at the conclusion that the little horn which came up among the ten is undoubtedly the world dictator (Dan. 7:24,25) who is also mentioned in Daniel 9:26. From this latter quotation it is evident that the final world dictator is of Roman origin, because he is to be of the people who destroyed the Jews and the Jewish Temple in 70 A.D. About this position there seems to be little doubt. But who is indicated by the little horn of Daniel 8? As we have seen, this horn symbolizes Antiochus Epiphanes (Dan. 8:9-14), but since this passage blends the description of Antiochus Epiphanes and another who is to be in the end time, can we determine his identity? Bible students are not agreed on this point. In fact, according to my judgment, this is one of the most difficult passages in the book of Daniel. In view of the uncertainty of the situation, I refuse to be dogmatic. There may be those who have light on the subject which I have never seen and who are able therefore to be positive. But with my present knowledge I must hold myself in reserve awaiting further light. I shall, however, endeavor to present the two generally accepted interpretations of this difficult passage.<\/span><\/p>\n

There are thus excellent teachers who are quite emphatic in identifying the one in the end time, symbolized by the little horn of Daniel, as the coming world dictator. These brethren taking this position realize that this little horn symbolizes a king of fierce countenance and understanding dark sentences who will come up in the latter time arising out of the Grecian Empire. But since the Grecian kingdom was swallowed up by Rome and became a part of the latter empire, they see in him the same person as the future Roman world dictator. Their line of reasoning is something like this: Even though Gabriel stated that this king would arise out of the Grecian empire in the end time, this language is not to be taken too literally since Greece at that time will be a part of the world empire. Furthermore they see in the description of the man symbolized by the little horn of Daniel 8 the outstanding characteristics of the Roman dictator. This line of reasoning in the light of our meager knowledge seems to be quite plausible, though it is not conclusive.<\/p>\n

Other brethren, who are as well qualified to make a pronouncement on the prophetic Word, insist, that this ruler will be of Greek extraction and will arise from that race and out of that section of the world which constituted the Greco-Syrian Empire in days gone by. Some, therefore, see in this horn one of the ten dictators who are symbolized by the ten horns on the head of the fourth beast of chapter 7. Thus those taking this position do not identify the little horn of Daniel 8 with the revelation of Daniel 7.<\/p>\n

Since we cannot be dogmatic as to which position is correct, we shall await further light regarding the identity of this one. We may be sure that he is one of Satan’s men in the end time who will hurl defiance at the Almighty, who will prosper and do his pleasure, and who will war against „the holy people,“ the Jewish race. He will adopt a policy of duplicity and deception. He will be self-centered and will finally “stand up against the prince of princes“ (v. 25). But who is this prince of princes? Is this a reference to the Lord Jesus, the Hebrew Messiah concerning whom John declared that He is „the ruler of the kings of the earth“? (Rev. 1:5), or is this a reference to the world dictator? With my limited knowledge I cannot say, I shall have to await further light.<\/p>\n

In this connection may I make the suggestion that it behooves us who are studying prophecy to lay aside as far as it is humanly possible our preconceptions and to study the Word each time afresh? Only when we come to the Word in this manner can we obtain new light; but, as David did, we must ask the Lord for spiritual insight (Ps. 119:18).<\/p>\n

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Studies in the Book of Daniel
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Installment XII
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DANIEL’S SEEKING LIGHT AND GOD’S ANSWER<\/center><\/center><\/center><\/center><\/p>\n

IN OUR STUDY of the book of Daniel we have come to Chapter 9, which is one of the most important sections of the Scripture, from the standpoint of Biblical chronology. Daniel was a student of prophecy. He had the Book of Jeremiah, as well as other books in which he sought light in regard to the times in which he lived.<\/p>\n

The chapter falls into six general sections:<\/p>\n

I. Daniel’s Study of Prophecy (vv. 1,2)
\nII. Confession of Sin (vv. 3-10)
\nIII. The Curse Poured Upon Israel (vv. 11-14)
\nIV. Daniel’s Supplication (vv. 15-19)
\nV. The coming of Gabriel (vv. 20-23)
\nVI. The Desired Information Revealed (vv. 24-27)<\/p>\n

I. Daniel’s Studying Prophecy<\/span>
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„In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans, 2 in the first year of his reign I, Daniel, understood by the books the number of the years whereof the word of Jehovah came to Jeremiah the prophet, for the accomplishing of the desolations of Jerusalem, even seventy years“ (vv.1-2).<\/span><\/p>\n

Though Daniel is studying prophecy on this occasion we may be certain that he studied all the Scriptures that had been given at that time. „But abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them. 15 And that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 Every scripture\u00b9 inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. 17 That the man of God may be complete, furnished completely unto every good work“ (2 Tim. 3:14-17).<\/p>\n

Having quoted Israel’s Great Confession, „Hear, O Israel: Jehovah our God is one Jehovah: 5 and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might“ (Deut. 6:4-5), Moses urged the children of Israel to teach the word of God to their children: „And these words, which I command thee this day, shall be upon thy heart; 7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 9 And thou shalt write them upon the door-posts of thy house, and upon thy gates“ (Deut. 6:6-9).<\/p>\n

The inspired Apostle Paul was also a student of the Word, for he wrote to Timothy that when he came to Rome to bring certain things of his, among which were the books and especially the parchments (II Tim. 4:13).
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II. Confession of Sin
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„And I set my face unto the Lord God, to seek by prayer and supplications, with fasting and sackcloth and ashes. 4 And I prayed unto Jehovah my God, and made confession, and said, Oh, Lord, the great and dreadful God, who keepeth covenant and lovingkindness with them that love him and keep his commandments, 5 we have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from thy precepts and from thine ordinances; 6 neither have we hearkened unto thy servants the prophets, that spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. 7 O Lord, righteousness belongeth unto thee, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. 8 O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. 9 To the Lord our God belong mercies and forgiveness; for we have rebelled against him; 10 neither have we obeyed the voice of Jehovah our God, to walk in his laws, which he set before us by his servants the prophets“ (vv. 9:3-10)<\/span><\/p>\n

According to verse 3, Daniel set his face „to seek by prayer and supplication, with fasting and sackcloth and ashes.“ He did of course engage in these services by faith.<\/p>\n

He addressed God as „Lord, the great and dreadful God, who keepeth covenant and lovingkindness with them that love him and keep his commandments.“ Nehemiah addressed God as „the great, the mighty, and the terrible God“ (Neh. 9:32). In Deuteronomy 28:58,59 Moses urged Israel to „fear this glorious and fearful name, JEHOVAH THY GOD,“ warning the people in saying, then Jehovah will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of long continuance, and sore sicknesses, and of long continuance.“ The writer of the epistle to the Hebrews urges them, saying, „Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well-pleasing to God with reverence and awe: 29 for our God is a consuming fire“ (Heb. 12:28,29). From these four passages which speak of God as terrible and dreadful, we learn that He is terrible in that He is a consuming fire to those who spurn His grace and pit their wills against Him. But to those who love Him and fear His name, He bestows His lovingkindness in abundance.<\/p>\n

In Daniel 9:5,6 the Prophet, identifying himself with his brethren, calls attention to their sinfulness, saying, „We have sinned, and have dealt perversely, and have done wickedly, and have rebelled, even turning aside from thy precepts and from thine ordinances; 6 neither have we hearkened unto thy servants the prophets, that spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.“ In verse 7 the Prophet confesses that righteousness is of God, but confusion of face belongs to them–the entire nation scattered all over the world–„because of their trespass that they have trespassed against thee.“<\/p>\n

According to verse 9, mercies and forgiveness belong to God. Israel is in need of God’s forgiveness and lovingkindness, for they have rebelled against Him and have not obeyed the words of Jehovah to walk in His laws, which the prophets have given.<\/p>\n

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III. The Curse Poured Out Upon Israel
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„Yea, all Israel have transgressed thy law, even turning aside, that they should not obey thy voice: therefore hath the curse been poured out upon us, and the oath that is written in the law of Moses the servant of God; for we have sinned against him. 12 And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil; for under the whole heaven hath not been done as hath been done upon Jerusalem. 13 As it is written in the law of Moses, all this evil is come upon us: yet have we not entreated the favor of Jehovah our God, that we should turn from our iniquities, and have discernment in thy truth. 14 Therefore hath Jehovah watched over the evil, and brought it upon us; for Jehovah our God is righteous in all his works which he doeth, and we have not obeyed his voice.“ (vv. 11-14)<\/span><\/p>\n

According to verse 11, all Israel have transgressed God’s law, even turning aside that they should not obey His voice. The Prophet explains the reason for the collapse of the nation’s existence and of the exiles in Babylon. The warning of Moses to Israel was, „Be sure your sin will find you out“ (Num. 32:23). Daniel explained the situation as resulting from the curse of God poured out upon disobedient Israel. In Deuteronomy 27:15-26 are twelve statements warning the people of the curse that would fall upon them if they violated any of these prohibitions. Moreover, in Leviticus, chapter 26, and in Deuteronomy chapter 28, God through Moses promises blessings untold to Israel if obedient, but warns them of the consequences of disobedience. The wrath of God was poured out upon Jerusalem and the nation of Israel as upon no other nation, for „under the whole heaven hath not been done as hath been done upon Jerusalem.“ In the Book of Lamentations destruction and wreckage of the entire nation are recorded. A careful study of the Book of Lamentations shows that Jeremiah was speaking specifically of the wreckage and destruction of the Babylonian invasion and captivity; but here and there in this Book are statements made which show that there is placed before Jeremiah’s vision the utter collapse of the Jewish nation at the time of the Tribulation. In verse 13 Daniel calls attention to the fact that these evils were foretold by Moses. In verse 14 Daniel calls attention to the fact that Jehovah watches over evil, and that the eyes of Jehovah are in every place, keeping watch over the evil and the good (Prov. 15:3). In bringing these evils upon the Jews, God is righteous in all His works.<\/p>\n

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IV. Daniel’s Supplication
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„And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. 16 O Lord, according to all thy righteousness, let thine anger and thy wrath, I pray thee, be turned away from thy city Jerusalem, thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are round about us. 17 Now therefore, O our God, hearken unto the prayer of thy servant, and to his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. 18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousness, but for thy great mercies‘ sake. 19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God, because thy city and thy people are called by thy name“ (vv.15-19).<\/span><\/p>\n

Daniel’s supplication in behalf of his brethren, reminds one, to a certain extent of the intercessory prayer of the Lord Jesus in behalf of believers (John, chapter 17). A sincere conviction and a humble confession pulsates through the entire prayer. Not for a moment does Daniel try to excuse or to justify Israel in the least. He is confident that God is righteous in all His dealings with Israel.<\/p>\n

The Prophet prays that God will cause His anger and wrath to cease–according to all His righteousness.<\/p>\n

Moreover, it is evident that Daniel is praying with an eye single to God’s glory, for he prays that God will turn away wrath from Jerusalem and the holy mountain, „because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are round about us“ (v. 16). He prays that God’s face may shine upon the sanctuary and the people according to the priestly blessing (Num. 6:22-27). Daniel urges God to open His eyes and behold the desolations of the city which is called by His Name, „for we do not present our supplications before thee for our righteousnesses, but for thy great mercies‘ sake“ (v. 18).<\/p>\n

The conclusion is supplication by pleadings „0 Lord, hear; 0 Lord, forgive; 0 Lord, hearken and do; defer not, for thine own sake, 0 my God, because thy city and thy people are called by thy name.“ Three times the Lord is addressed in this petition. We Christians may be right in hearing in this passage an echo of the doctrine of the Holy Trinity.<\/p>\n

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V. The Coming of Gabriel
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„And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Jehovah my God for the holy mountain of my God; 21 yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. 22 And he instructed me, and talked with me, and said, O Daniel, I am now come forth to give thee wisdom and understanding. 23 At the beginning of thy supplications the commandment went forth, and I am come to tell thee; for thou art greatly beloved: therefore consider the matter, and understand the vision“ (vv. 20-23).<\/span><\/p>\n

According to verse 20, Daniel was speaking and praying, but in verse 21 he is said to have been speaking in prayer. His prayer was therefore audible. In his prayer he was confessing both his sin and the sin of Israel. At the same time he was presenting his petition „before Jehovah my God for the holy mountain of my God.“ The mountain of God to which he refers is the city of Jerusalem, and especially the Temple site. While Daniel was praying, the man Gabriel whom Daniel had already seen in the vision at the beginning came and touched him. According to Luke 1:19, we see that Gabriel announced the birth of John the Baptist to Zacharias, the latter’s father. Also in Luke 1:26 appears the record of Gabriel’s visit to Mary concerning the birth of the Messiah. Gabriel is one of the seven angels that stand before God (Luke 1:19; Rev. 8:2), Gabriel talked with Daniel and instructed him, saying, „0 Daniel, I am now come forth to give thee wisdom and understanding.“ This statement shows that Daniel lacked wisdom and understanding concerning the seventy weeks of desolation of Jerusalem, as foretold by Jeremiah.<\/p>\n

The Angel Gabriel saw that it was necessary to exhort Daniel to give serious thought to the message and to understand the vision. A person must be open to conviction and must accept anything and everything that God says.<\/p>\n

Footnote:
\n\u00b9 The word scripture is derived from the latin word meaning „to write.“ In the Graeco-Roman world of the first century any writing was known as scripture. In this passage Paul states that only those writings that are God-breathed are profitable for spiritual guidance.<\/p>\n

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Installment XIII
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THE SEVENTIETH WEEK OF DANIEL<\/center><\/center>IN THE LANGUAGE of the American Indian, I would speak of Daniel, chapter 9, as the speculator’s Happy Hunting Ground–especially vv. 24-27. In the preceding article of this series we examined briefly verses 1-23. From the first and second verses we see that Daniel, though he was a true prophet of God, did not hesitate to study „the books,“ especially the Book of Jeremiah. Believing that the Scriptures say what they mean and mean what they say, Daniel was especially interested in the accomplishing of the desolations of Jerusalem, even seventy years. The first year of Darius was the sixty-eighth year of the Babylonian captivity. Naturally, the Prophet wanted to know what would come next, since Jeremiah in chapter 29 foretold that at the end of seventy years God would restore His people to the land of their fathers from which they had ruthlessly and cruelly been snatched away and had been deported into a foreign land, the civilization of which was purely and solely idolatrous.<\/p>\n

Whenever one studies the „Word of God, especially the prophetic Word, his heart is naturally inclined to prayer. Therefore, the Spirit of God led him to pray one of the greatest petitions found in the Bible, Daniel 9:3-23. This petition we examined with great profit in the last study of this series.<\/p>\n

That we may view this prophecy from the right angle and avoid error and see truth, I herewith quote verses 24-27:<\/p>\n

„Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy. 25 Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times. 26 And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: 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 even unto the end shall be war; desolations are determined. 27 And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate.“<\/p>\n

We must give close attention to every word and phrase of this quotation.<\/p>\n

Seventy Weeks of Years<\/p>\n

The angel Gabriel declared to Daniel that seven seventies were decreed upon Daniel’s people and his holy city. The word in the original text which is translated weeks is rather misleading on account of the usage of the English word. This word was used to specify the number seven. This usage may be illustrated by the English words: dozen, score, etc. As we use the word dozen for twelve and score for twenty, Gabriel used the word week for seven.<\/p>\n

Seven of what? The context alone answers this most important question. Daniel had been reading in Jeremiah of a period of seventy years for the desolations of Jerusalem. As stated above, this revelation was given in the first year of Darius the Mede, which was the sixty-eighth year of the captivity.<\/p>\n

Since Daniel had been studying and thinking of a period of seventy years, Gabriel said to him that seven periods of seventy years each had been decreed upon the Jewish people and Jerusalem to bring in the Millennium, for the angel spoke of six results that will follow the last year of the period and that characterizes the Millennium only. The term seven seventies is a play on words; in other words, Gabriel’s message was simply a play on the term seven seventies. The same usage occurs in the following statement: Often a child takes a serious matter lightly and the parent says: „You will be laughing on the other side of your face before long.“ Thus the parent speaks of what the child will be doing in terms of what he is doing and what is reprehensible. A case in Scripture of the same usage is Matthew 18:21,22,<\/p>\n

„Then came Peter, and said to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.“ In the same way Gabriel tells Daniel that the Millennium will not be brought into existence at the end of the period of seventy years of the desolations of Jerusalem, but at the end of a period of seven seventies, or 490 units of time. Since Daniel had been thinking in terms of years and since Gabriel said that there would be 490, we are to understand that he meant 490 years.<\/p>\n

The Establishment of the Millennium on Earth<\/p>\n

As stated above, at the conclusion of the last year of the 490 year period, six things will become realities. When they are accomplished, the Millennium will be established. The items of this statement are the following: „Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy“ (Dan. 9:24).<\/p>\n

The seven seventies of years are decreed upon the Jewish people and the Holy Land to bring in the Millennium. The first item mentioned is „to finish transgression.“ Some copies of the Hebrew manuscript have „the transgression.“ According to this reading, reference is made to some particular transgression for which the Jewish people, as a group, are accountable; but this item of the program will be, figuratively speaking, a closed account; for everything pertaining to it will have been adjusted by the grace of God, and the Jews then will become the channel of world blessing. The second item on the list is „to make an end of sins.“ To sin is to miss the mark, a term of archery. When this time comes, Israel will be free from all sin. What will be true of the Chosen People will likewise be true of the entire world: „He hath not beheld iniquity in Jacob; Neither hath he seen perverseness in Israel: Jehovah his God is with him, And the shout of a king is among them“ (Num 23:21).<\/p>\n

The third item mentioned is „to make reconciliation for iniquity.“ Iniquity connotes inequality among men and refers to unjust actions and deeds. In this connection it refers to the cause of wrong doings. In other words it indicates what in theological terms is called „sin in the flesh.“ The word reconciliation in the original text is derived from the words to cover. In this instance it seems to cover wrong doings by atonement. When atonement is made, the reconciliation is an accomplished fact. The fourth item is „to bring in everlasting righteousness.“ The standard of ethics and morals of all eternity will be practiced by the people who will live at that time. The fifth item is „to seal up vision and prophecy.“ This statement means that all of the prophecies which God has spoken through His servants will be established, there being no more prophecies in the Millennium, fortelling future earthly events. The sixth and last is „to anoint the most holy.“ This idiom refers to several things. For instance it sometimes refers to the tabernacle or the priestly garments. When this prophecy is studied in the light of related passages, one is of the strong conviction that in all probability it refers to the Millennial Temple which will be a house of prayer for all nations.<\/p>\n

The Initial Date Of The 490 Years<\/p>\n

„Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times“ (Dan 9:25).<\/p>\n

According to this passage, the initial date of the 490 years is the time when „the commandment to restore and to build Jerusalem“ goes forth. Gabriel did not say who would issue the commandment. That information is to be gathered from related passages.<\/p>\n

Isaiah the Prophet, however, gives the desired information. In speaking of God’s Sovereignty and His overruling providential acts in human history, Isaiah quotes the Lord Jehovah as the one „that saith to the deep, Be dry, and I will dry up thy rivers; 28 that saith of Cyrus, He is my shepherd, and shall perform all my pleasure, even saying of Jerusalem, She shall be built; and of the temple, Thy foundation shall be laid“ (Isa. 44:27,28). According to these verses, Cyrus king of the Medo-Persian Empire, would do all God’s pleasure saying of Jerusalem, „She shall be built; and of the Temple, Thy foundation shall be laid.“ Continuing the prophecy regarding Cyrus in chapter 45, the prophet, in verse 13, speaking for God, says: „I have raised him up in righteousness, and I will make straight all his ways: he shall build my city, and he shall let my exiles go free, not for price nor reward, saith Jehovah of hosts.“ God speaks of some city as being His city. What city does God claim as His special city? Jerusalem, of course.<\/p>\n

In II Chronicles 36:23 we find an abridged edition of Cyrus‘ decree, which mentions the building of the Temple only. Also in Ezra 1:1-4 is an unabridged form of this decree: „Now in the first year of Cyrus king of Persia, that the word of Jehovah by the mouth of Jeremiah might be accomplished, Jehovah stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and put it also in writing, saying, 2 Thus saith Cyrus king of Persia, All the kingdoms of the earth hath Jehovah, the God of heaven, given me; and he hath charged me to build him a house in Jerusalem, which is in Judah. 3 Whosoever there is 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 Jehovah, the God of Israel (he is God), which is in Jerusalem. 4 And whosoever is left, 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, besides the freewill-offering for the house of God which is in Jerusalem.“ In this passage also nothing is said about rebuilding the city. Because nothing is said in these passages about rebuilding Jerusalem, some Bible students say that Jerusalem is not included in the decree; but Isaiah, as we have just seen, says that Cyrus would issue a double-barrel decree for the rebuilding of the city and of the Temple. Those who believe that the Bible says what it means and means what it says are convinced that Cyrus did exactly what God said he would do. Confirmation of this interpretation is found in the letter written by the adversaries of the Jews in Palestine to the Persian king that the Jews were building the city and that they had finished the walls: „This is the copy of the letter that they sent unto Artaxerxes the king: Thy servants the men beyond the River, and so forth. 12 Be it known unto the king, that the Jews that came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and repaired the foundations“ (Ezra 4:11,12).<\/p>\n

In the light of these facts it is clear that Cyrus is the one who gave the commandment to restore and to build the Temple. The year, therefore, in which he gave the commandment was the initial date of the 490-year period.<\/p>\n

The Terminal Date<\/p>\n

We have already seen that the Golden Kingdom Age follows the 490th year because seven-seventies (490) of years have been decreed to accomplish the six items mentioned in verse 25. The accomplishing of these six things is, the establishing of the Millennial Age. The terminal date, therefore, of the 490-year period is the last year of the seventieth week of years, or the last year of the Great Tribulation.<\/p>\n

Three Sections of the 490-year Period<\/p>\n

The 490 years of Daniel’s prophecy are divided into three sections: „Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and three-score and two weeks: it shall be built again, with street and moat, even in troublous times. 26 And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: 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 even unto the end shall be war; desolations are determined. 27 And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate“ (Dan. 9:25-27).<\/p>\n

The first of these sections is a period of seven weeks (sevens) of years, or forty-nine years. During this time Jerusalem is to be built „with street and mote even in troublous times.“ The rebuilding of Jerusalem was accomplished by Zerubbabel the governor and the exiles who returned with him. Read the Book of Ezra for an account of these facts.<\/p>\n

The second section of this period consists of threescore and two weeks (sevens) of years, or 434 years. At the end of this second section Messiah the Prince is cut off (the Crucifixion of Christ). When He is executed, He has nothing.<\/p>\n

The third section consists of one week, or seven years. With the passing of these last seven years, the long rejected Messiah will return to earth and set up His Kingdom of Righteousness. This seventieth week is yet in the future.<\/p>\n

The Interval Between the Sixty-ninth and the Seventieth Week<\/p>\n

Let us think of these years as 490 blocks. We shall put them on a straight line which runs the length of a long table. On this line we shall place the blocks immediately one after the other. We shall make a mark after the forty-ninth block. Then we shall continue placing the blocks on the line, in number 434. Thus we have placed on the line 483 blocks. There is no gap between any of these 483 blocks, as some expositors have thought, for „from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, [sevens] and threescore and two weeks:“ [sevens], or 434 years. From the issuing of the commandment, therefore, to build Jerusalem unto Messiah the Prince there are 483 years.<\/p>\n

Does the 484th year follow immediately the 483rd? In other words, is there a gap between the 483rd and the 484th years? Facts of the context alone can answer this question. What time in the career of King Messiah is indicated by the phrase „Messiah, the prince?“ Some think that it refers to the birth of Messiah. Others think that it refers to the baptism of King Messiah, at which event God, speaking from heaven concerning Him, declares „This is my beloved Son, in whom I am well pleased“ (Matt. 3:17). Still others think that it refers to the Crucifixion. Since in Daniel 9:26 the Angel Gabriel declares that at the end of threescore and two weeks „shall the anointed one [King Messiah] be cut off, and shall have nothing,“ this statement appearing in this connection points most definitely to the cutting off of King Messiah, that is the Crucifixion.<\/p>\n

That the 484th year does not follow immediately the 483rd year is clear from the facts that are mentioned in verse 26: „And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: 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 even unto the end shall be war; desolations are determined.“ Here the statement is made that the city and the sanctuary would be destroyed by the people of the coming prince, the Anti-christ. The city of Jerusalem and the Temple were destroyed in the year A.D. 70. If the seventieth week of this prophecy falls immediately after the sixty-ninth week, Gabriel would have stated that fact. Moreover, as we have already seen, the Millennium follows the end of the seventieth week.<\/p>\n

„We therefore know that the seventieth week did not follow the sixty-ninth, because the Millennium did not then start; nor has it since then begun. On the contrary, Gabriel informed Daniel that ‚the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood.‘ In these words is couched the prediction of the destruction of Jerusalem which occurred in A.D. 70, when the Romans under Titus destroyed the Holy City. We therefore see that the angel Gabriel, figuratively speaking, jumps from the year A.D. 30 (the time of the Crucifixion) to A.D. 70, because it was in that year that Jerusalem fell and the Jews were dispersed throughout the world. From this point he leaps forward to the end of the 490-year period in the statement, even unto the end shall be war.‘ This is a prediction that there would be wars for the Jews and for Jerusalem from the year A.D. 70 unto the end of something; but of what? There is but one answer, which is: the end of the 490 years.“ (The Worlds Greatest Library Graphically Illustrated, p. 80.)<\/p>\n

There is an indefinite number of years separating the seventieth week of years from the sixty-ninth week. Irrespective of human events, time rolls onward, but at the end of the sixty-ninth week (483rd year) God’s prophetic timepiece stops, whereas His universal chronometer continues to register the passing years. Figuratively speaking, God stops His prophetic clock at the end of the sixty-ninth week because there are no more prophetic years decreed upon Jerusalem until the time of the seventieth week begins. When that time arrives, God will start His prophetic clock to measure the last week of years of this prophecy of the 490 years.<\/p>\n

The interval between the sixty-ninth and the seventieth week is what is known by Bible students as the Christian Dispensation, or Church Age. This same period of time intervenes between the first and the Second Coming of Christ, in between the second and third verses of Isaiah chapter 11. The same thing is true in regard to Zechariah 9:9,10.<\/p>\n

Since the Church Age is revealed in the Old Testament prophecies, it is not surprising that the Church itself is likewise made known in the Old Testament. Study carefully Deuteronomy 32:21, Isaiah 65:1, and Romans 10:18-21.<\/p>\n

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weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Studies in the Book of Daniel Installment XI THE WORLD KINGDOM BREAKING UP INTO TEN DIVISIONS IN THE THIRD YEAR OF Belshazzar, king of Babylon, Daniel was granted a vision in which he saw a ram that was pushing westward, northward, and southward. As he continued his forward march in these directions, he saw a … <\/p>\n

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