Daniel’s countdown from exile to Messiah

Excellent in depth teaching on the significance of Daniel’s Seventy Weeks from Messianic Good News: The second omer – Daniel’s countdown from exile to Messiah

Seventy weeks are determined upon your people and upon your holy city … Daniel 9: 24

In a previous article, Counting the omer – part 1, we considered the history of the Exodus from the Passover to Shavuot (Pentecost) and saw how this history was “codified” in the Jewish festive calendar. We also saw how Israel failed to realise its prophetic purpose under the Law of Moses, and in the very after-glow of the revelation at Mount Sinai, failed to enter its promised Land.

We further considered the importance of the seven week countdown from the presentation of the omer of first-fruits to Shavuot. Historically, the seven sevens began with Israel’s departure from Egypt and culminated with the giving of the Torah at Mount Sinai.

Maimonides explained the significance of the countdown as follows: “The Feast of Weeks is the anniversary of the Revelation on Mount Sinai. In order to raise the importance of this day, we count the days that pass since the preceding festival, just as one who expects his most intimate friend on a certain day counts the days and even the hours. This is the reason why we count the days …” 1

This article deals with the events that followed Israel’s second exodus – the return to the Land at the end of its captivity in Babylon.

(1) Israel’s return to bondage

The Sinai covenant made God’s blessing and protection over Israel conditional upon its obedience, and also stated the consequences for disobedience:

If you do not obey the LORD your God and do not carefully follow all his commands and decrees I am giving you … The LORD will drive you and the king you set over you to a nation unknown to you or your fathers … They will lay siege to all the cities throughout your land until the high fortified walls in which you trust fall down (Deuteronomy 28: 15, 36, 52).

Moses prophesied shortly before his death:

I call heaven and earth to witness against you this day, that you shall soon utterly perish from the land to which you go over the Jordan to possess it; you shall not prolong your days upon it, but shall be utterly destroyed (Deuteronomy 4:26).

Afterward the Lord appeared to Moses and said:

Behold, you shall sleep with your fathers, and this people will rise up, and commit idolatry with the gods of the strangers of the land, where they go to be among them, and will forsake me, and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them, so that they will say in that day, Have not these evils come upon us, because our God is not among us? (Deuteronomy 31:16-17)

By the time of Deuteronomy, thirty-eight years had passed since Israel had first arrived at Kadesh in the Desert of Paran, at the threshold of its promised inheritance. The generation that distrusted the Lord had since perished in the wilderness and the next generation was allowed to cross the Jordan after receiving a second circumcision at Gilgal.

In the decades and centuries that followed, Israel tragically failed to keep the Law of Moses – breaking its covenant with God – just as God had warned Moses. The consequences prophesied by Moses came about when Nebuchadnezzar, king of Babylon, conquered Jerusalem during the reign of Zedekiah, king of Judah, taking the last of Israel’s twelve tribes into exile.

Daniel arived in Babylon as a young man and enjoyed God’s favour. Daniel discovered from reading the prophecies of Jeremiah that the exile would last seventy years (see Jeremiah 25:11-12; 29:10).

As this time was drawing to a close, Daniel was moved to intercede on behalf of his people, and prayed for the God of his fathers to peform His word to Jeremiah – i.e. to end the exile and to restore his people to their Land.

In response to his humble plea, YHVH revealed the events that would follow the second exodus and set the prophetic countdown to their culmination.

Seventy weeks are determined upon your people and upon your holy city to finish the transgression and to make full the measure of sins, to make atonement for iniquity, and bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the most holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem to prince messiah shall be seven weeks and sixty two weeks: the street shall be built again, and the wall, even in troublous times. And after sixty two weeks shall messiah be cut off, and have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and its end shall be with a flood, and to the end of the war desolations are determined. And he shall make a covenant with many – one week, and in the middle of the week he shall cause the sacrifice and offering to fail (Daniel 9:24-27).

The new exodus started with the decree of Cyrus in the 70th year of the captivity. The decree not only allowed the Jews to return, but ordered Israel’s erstwhile captors to give whatever they could to assist in the reconstruction of the temple in Jerusalem (see Ezra 1:1-4). The Jews once again left captivity with much gold and silver (Ezra 1:6) – as they had done from Egypt (Exodus 3:22, 11:2). Several parties set out at different times from various parts of the Babylonian empire. Ezra’s party departed in the month of Aviv ,2 as the hosts of Israel had done from Egypt.

The second exodus was not chiefly about the physical journey, which took only four months to complete in Ezra’s case (Ezra 7:8-10). The exile had not taken Israel back to Egypt to repeat the lessons of the wilderness, but to Babylon, the birthplace of Abraham, so that Israel might resume his journey – the journey of faith.

For this reason, God’s revelation to Daniel did not deal with the practical aspect of the journey, the conquest of cities and the displacement of hostile nations, nor did it deal with any matters pertaining to Israel’s tenure in the Land or to its temporal well-being. It dealt rather with those things that were required to bring Israel to its eternal inheritance.

The seventy weeks of Daniel’s sephirah (countdown) were thus given for Israel to finish the transgression and to make full the measure of sin, to atone for iniquity and to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy (Daniel 9:24).

(2) The three stages within Daniel’s 490 year countdown

Daniel’s seventy weeks are divided into three stages which correspond with equivalent periods in the original exodus from Egypt, and derive their significance in this way.

… from the going forth of the commandment to restore and to build Jerusalem to prince messiah shall be [a] seven weeks and [b] sixty two weeks … and he shall make a covenant with many – [c] one week, and in the middle of the week he shall cause the sacrifice and offering to fail (Daniel 9:25, 27).

(a) The first “seven weeks” (forty-nine prophetic years) corresponds with the seven sevens that were counted from the Red Sea to Mount Sinai, and demarcates the time “to restore and to build Jerusalem.” This stage of Daniel’s prophetic omer concludes with a fresh reception of the Law about fifty years after the return from Babylon, this time given through Ezra at the foot of Mount Zion – and a renewal of the Sinai covenant.3

And all the people assembled as one man in the street that was before the water-gate; and they spoke to Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding (Nehemiah 8:1-2).

... all these [people] now join their brothers and nobles, and bind themselves with a curse and an oath to follow the Law of God given through Moses the servant of God and to obey carefully all the commands, regulations and decrees of the LORD, our Lord (Nehemiah 10:29).

Israel’s calling remained unchanged since the time of the first exodus, namely to be for God a light to the Gentiles, that you may be My salvation to the ends of the earth (Isaiah 49:6). Israel in submission to God’s word would reveal His wisdom and holiness, and rouse the nations to jealousy:

Behold, I have taught you statutes, and judgments, even as the LORD my God commanded me, that you should do so in the land where you are going to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, that will hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, that has God so near to them, as the LORD our God is in all things that we call on him for? And what nation is there so great, that has statutes and judgments so righteous as all this law, which I set before you this day? (Deuteronomy. 4:5-8).

For Israel to be fully restored – i.e. not merely to the Land, but also to its prophetic destiny – it had to be reinstated under the Law. Ezra’a renewal thus concludes the first stage of Daniel’s countdown.

(b) Daniel’s second period comprises sixty-two weeks (i.e. 434 prophetic years) and concludes with “messiah will be cut off and have nothing”. After this “the people of the prince that shall come shall destroy the city and the sanctuary.”

Sixty-two weeks in relation to the first exodus is the lapse of time between the giving of the Law and the return of the twelve spies from the Land. This correlation is not expressly stated in the Bible, but is based on the following calculation: If the Law was received on the 6th day of the second month in the first year of the exodus (Exodus 19:1), and the Israelites departed from Sinai on the 20th day of the 2nd month of the second year (Numbers 10:11), arriving at Kadesh in the Desert of Paran – from where the exploration of the Land took place at “the time of the first ripe grapes” (Numbers 13:20) [the first grapes ripen in mid July or early August, according to the Soncino Commentary] – then the date of the spies’ return after forty days of exploring the Land was likely to be in mid August (the month of Av) of the 2nd year.

The time from the giving of the Law to the evil report is approximately 434 days or 62 weeks. According to the Talmud, God’s oath against the Sinai generation corresponds with the date on which the Temple was twice destroyed, namely the 9th of Av.

On this basis, the calculation is as follows: 54 weeks (of the religious calendar) to the first anniversary of Sinai, plus 8 weeks from Shavuot  to Tisha b’Av 4, giving 62 weeks.

If this is correct, then sixty-two weeks after receiving the Law at Sinai, Israel forfeited the Promised Land, and sixty-two weeks (62 x 7 prophetic years) after Ezra’s reinstatement of the Law, Israel forfeited its promised Messiah. Both events led to the destruction – within forty years – of the faithless generation.

(c) This leaves a final week of seven years at which time, according to Daniel, “he will establish a covenant with many … [and] cause the sacrifice and offering to fail.”

The reference to “he” is to moschiach and “covenant” referst to the New Covenant  which YHVH would establish, at the conclusion of the sixty two weeks, with “the house of Israel, and with the house of Judah, not according to the covenant that I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt” (Jeremiah 31:31-32).

This New Covenant would also lead to the destruction of the Temple (which caused the sacrifice and offering to fail) and thus left the Sinai covenant without its required means for atonement, and thus ineffectual.

In the corresponding period of the first exodus, God gave unconditional assurances to the succeeding generation (“But your little ones, which you said should be a prey, them will I bring in, and they shall know the Land which you have despised”– Numbers 14:31).

At the same time, He precluded from repentance the entire adult generation that was numbered at Sinai (“Your carcasses shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, who have murmured against me”– Numbers 14:29).

(3) Further significancy of Daniel’s prophecy

As we pointed out in the previous article, Counting the omer – Part 1, the events at Kadesh in the second year of the Exodus are important for understanding Israel’s predicament and the outcome of its later history. It was at Kadesh that the Sinai generation showed itself faithless by heeding the evil report of the ten spies and refusing to enter the Land (see Numbers 13:1-14:4).

As Israel had the opportunity at Kadesh to consider the Land in light of God’s promises, and then to enter it, so it had an opportunity to consider Jesus’ claims to being the Messiah, and on the same criterion of faith, to either accept or reject him.

God had not offered the Land to Israel on a silver platter (in a manner of speaking), but expected His people to enter in while it was occupied by hostile nations with fortified cities and “giants” for warriors.

Similarly, Israel’s ultimate inheritance in Messiah would not come without challenges. Jesus did not usurp the Roman Government, nor did he elevate Israel to an undeafetable position of security as the pinical of human virtue and the uncontested ruler over the nations (as continues to be the expectation within rabbinical Judaism, even today).

Instead he offered Israel a kingdom [that] is not of this world (John 18:36) and an inheritance that will never perish, spoil or fade (1 Peter 1:4). The New Testament teaches that God’s promises to Abraham and to Abraham’s decendents were intended for the resurrection.

The way into the inhertance was to accept God’s verdict that all have sinned and fallen short of His glory, to believe in the atonement for sin that was promised through Daniel, and to receive the everlasting righteosness that comes from the law that is written on the heart by the Holy Spirit.

With the faith of Caleb, Israel could have taken the Land: “And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it” (Numbers 13:30).

Jesus presented the Jews with a similar test: Would Israel accept that flesh and blood cannot inherit the kingdom of God, nor does mortality inherit immortality (1 Corinthians 15:50)? Would Israel believe that God would raise the dead to receive the Land as an eternal possession? Would Israel accept a Messiah who reigns from a heavenly throne –  far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come (Ephesians 1:21) – who has opened the way for a people estranged from God to receive eternal glory?

Two thousand years had passed from the time of receiving the Law at Mount Sinai – two thousand years of failure to keep the Torah and obtain its promises. Was this long enough to learn that legalistic righteousness can never obtain the Kingdom of God? Would Israel eventually have learnt from its own history that it had to take hold of its inheritance by faith?

Alas, the generation of Israel that rejected Messiah would once again be judged as it floundered over “giants” that only faith could overcome. The majority of the Jewish religious order rejected the Messiah and the general population of Israel once again succumbed to their evil report.

The sin of Kadesh was not simply believing the evil report – it was a betrayal of God in all His patient and consistent faithfulness: And God said unto Moses: How long shall this people scorn 6 Me, and for how long shall they not believe in Me, with all the signs which I have shown in their midst? (Numbers 14:11).

Israel had the plagues of Egypt, the miracle of the Red Sea, the victory over Amalek, the bread from heaven and water from a rock. God had manifested his presence among them. For three or more miraculous years God had proved His love and grace and faithfulness at every turn. Israel’s faith had been carefully nurtured. In the light of all this it was not unreasonable to expect Israel to trust in God.

Jesus said of his generation;

If the miracles that were performed in you had been performed in Sodom, it would have remained to this day.But I tell you that it will be more bearable for Sodom on the day of judgment than for you (Matthew 11:23).

If I had not done among them what no one else did, they would not be guilty of sin. But now they have seen these miracles, and yet they have hated both me and my Father. But this is to fulfill what is written in their Law: ‘They hated me without reason’ (John 15:24). 7

From those to whom much was given, much would be required (Luke 12:48).

Just as the evil report at Kadesh originated with the elders of the community, the captains of the tribes, who then imposed their faithless verdict on the entire populace, inciting all to rebellion and leading that whole generation to destruction, so too it was the scribes and Pharisees and members of the Sanhedrin that persuaded the community to scorn their God a second time, by rejecting His preordained means of Salvation and by holding His anointed King, Jesus Messiah, in utter contempt.

He was despised, and we esteemed him not (Isaiah 53:3).

Jesus rebuked the Pharisees, Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to (Matthew 23:32-33).

The evil report had come as the last of a series of blasphemies. Kadesh in the Desert of Paran was not the first, but rather the culminating failure of the first exodus. Thus God had said: All those men who have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not listened to my voice; surely they shall not see the land (Num. 14:22-23).

Hirsch comments on these verses: “ten times already, in the various camps have they put God to the test, doubting in the reality of God’s intervention in earthly matters, and have tried out and found the actual sincerity, the dependability … the sufficiency of His promised succour, ולא שמעו בקולי, and still have not learnt to obey God.” 8

Daniel’s prophecy: “to finish the transgression and to make full the measure of sin” alludes to a similar culmination of unfaithfulness, the final provocation by Israel of is God, after many prior incidents. The rejection of Messiah came at the end of a long history of Israel’s rebellion, during which God had displayed mercy and had often delayed His punishment and retribution.

“Woe to you, scribes and Pharisees, hypocrites! because you build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Whereby you are witnesses to yourselves, that you are the children of those who killed the prophets. Fill up then the measure of the sin of your fathers. You serpents, you generation of vipers, how can you escape the damnation of hell? Wherefore behold, I send to you prophets, and wise men, and scribes; and some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, to the blood of Zachariah son of Barachiah, whom you slew between the temple and the altar. Verily I say to you, all these things shall come upon this generation” (Matthew 23:29-36).

God had indeed born with great patience the objects of his wrath (Romans 9:22), but His rightreous fulfilment of the curses prescribed under the Torah would not be delayed forever. Yet, even in punishment, there was room for mercy. The calamity of Kadesh had been partly averted through Moses’ intercession. YHVH had told Moses:

I will smite them with the pestilence, and disinherit them, and will make of you a greater nation and mightier than they (Numbers 14:12).

But Moses said to the LORD, Then the Egyptians will hear of it, (for you brought this people in your might from among them); And they will tell it to the inhabitants of this land … Now if you shall kill all this people as one man, then the nations which have heard your fame will speak, saying, Because the LORD was not able to bring this people into the land which he swore to them, therefore he has slain them in the wilderness (Numbers 14:13-16).

Moses prayed that Israel be preserved for the sake of her God-ordained destiny, namely to be His witness to the nations. Were the Holy One of Israel to proceed as intended, then, in Hirsch’s words, “the recognition of God among the nations would suffer … which was one of the principal purposes for which Israel had been chosen”.9 In response to Moses, God agreed to forgive and show mercy.

Jesus prayed in a similar way to Moses: Father, forgive them, for they do not know what they are doing (Luke 23:24).

Once again, in response to this prayer, God preserved a faithful remnant from Israel to form the core of the new covenant Church, which would spread the knowledge of God to the ends of the habitable world. “For this is what the Lord has commanded us: I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth” (Acts 13:47).

“Consider Abraham: He believed God, and it was credited to him as righteousness. Understand, then, that those who believe are children of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: All nations will be blessed through you. So those who have faith are blessed along with Abraham, the man of faith” (Galatians 3:7-9).

As the Sinai generation was destined to destruction within forty years of the evil report, so the generation that witnessed the greater manifestation of Divine Revelation, namely “the glory of God in the face of Messiah” (2 Corinthians 4:6), would perish within forty years if they refused to repent. (The army of the Roman general, Titus, destroyed Jerusalem and the Temple on Tisha b’Av forty years after the rejection of Jesus.)

In both cases, the forty years were derived – a year for a day – from the number of days it took Israel to consider and reject its promised inheritance:

“After the number of the days in which you searched the Land, even forty days (each day for a year) shall you bear your iniquities, even forty years, and you shall know my breach of promise” (Numbers 14:34).

According to the Babylonian Talmud: “On the eve of Passover Yeshu, (defamatory Hebrew name for Jesus) was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favour let him come forward and plead on his behalf.’ But since nothing was brought forward in his favor, he was hanged on the eve of Passover”. 10

The forty days during which the rabbis supposedly found nothing in Jesus’ favour is a clear parallel to the forty days after which the spies delivered thier evil report and rejected the Land. Jesus prophecied that God’s judgment would come upon Jerusalem within that generation – the generation that had rejected him:

“Do you see all these things [the buildings of the Temple], he asked. I tell you the truth, not one stone here will be left upon another; every one will be thrown down … I tell you the truth, this generation will certainly not pass away until all these things have happened” (Matthew 24:2,34).

“When you see Jerusalem being surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city. For this is the time of punishment in fulfillment of all that has been written” (Luke 21:20-22).

At the time these events occured, Israel once again lost possession of its Land. For those who survived the events of 70AD and continued to reject Jesus Messiah, God had once again ordained many years of aimless wanderings in the wilderness, but this time in the barren wasteland of Talmudic scholarship. In this formidable terrain, successive generations of blind guides lead entire communities, entire generations of Abraham’s descendants into perpetual and eternal condemnation.

But the true leaders of Isael, like Joshua and Caleb, would be moved by a different spirit and would be preserved to lead a new breed of Israelite into their long-awaited inheritance, the eternal Kingdom of God.

“Surely they shall not see the Land which I swore to their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and has followed me fully, him will I bring into the land into which he went; and his seed shall possess it… Doubtless you shall not come into the Land concerning which I swore to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which you said should be a prey, them will I bring in, and they shall know the Land which you have despised (Numbers 14:23-31).

The faithless would neither see it nor enter into the Inheritance. Only to those moved by the Holy Spirit of God, would it be revealed. Jesus taught Nicodemus:

“I tell you the truth, no one can see the kingdom of God unless he is born again. How can a man be born when he is old? Nicodemus asked. Surely he cannot enter a second time into his mother’s womb to be born! Jesus answered, I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, You must be born again” (John 3:3-7).

The new birth is followed, as with Joshua at Gilgal, by a new circumcision, a circumcision of the heart, not wrought by human hands. For we are preparing to enter the heavenly city, whose builder and architect is the Lord, and henceforth there shall no more come into (her) the uncircumcised and the unclean (Isaiah 52:1).

But a new and resolute determination has set in amongst those who have forfeited their inheritance. The Divine punishment at Kadesh was followed by an ill-fated sally against Amalek – after God’s presence had been withdrawn.

“And they rose early in the morning, and ascended to the top of the mountain, saying, Lo, we are here, and will go up to the place which the LORD has promised: for we have sinned. And Moses said, Why now do you transgress the commandment of the LORD? but it shall not prosper. Go not up, for the LORD is not among you; that you be not smitten before your enemies.” (Numbers 14:40-42)

This event also has had many parallels in later Jewish history:

The marauding bandits who ruled Jerusalem with ruthless brutality during the siege of Titus in 70 AD held out the ill-founded hope of Divine deliverance – and a million Jews perished before the siege was ended. In the aftermath of this devastation the rabbis established themselves as the Supreme Authority of Judaism and proclaimed their own messiah: a ferocious warlord who required the amputation of fingers as proof of his soldiers’ courage. Of this great scion of Rabbi Aqiva, Maimonides would later write: “the sages of his generation thought that he was King Messiah, until he was slain because of the sins. As soon as he was slain it became evident to them that he was not”.11

With the same ill-founded presumption, modern Judaism, allied with political Zionism, has reconvened the Sanhedrin in preparation for its ultimate impertinence – to usher in its own Messianic Age in defiance of God’s judgement that the faithless, “shall never enter my rest.”

But God has given His irrevocable assurances to the second generation – the true Israelites, born of His spirit, who will become heirs to His promises and possess eternal life.

“Behold, the days come, says the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which covenant of mine they broke, although I was a husband to them, says the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, says the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them to the greatest of them, says the LORD: for I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:30-34).

The way in which sin is obliterated from God’s memory and forgiveness procured, is by the atonement for iniquity spoken of to Daniel – wrought in Messiah’s blood – and the bringing in of everlasting righteousness, the righteousness acquired by faith in our redemption from sin and death – which is the completed work of Messiah.

Because of these assurances the nations can never say that God’s purposes for Israel have failed, for through the early Jewish believers the knowledge of God has spread throughout the earth. And so Israel has indeed become a “light unto the Gentiles” and has been much expanded – by the inclusion into God’s people of faithful men and woman from every nation, tribe and tongue.

At the same time the judgement on the Sinai generation was irrevocable and without any prospect of forgiveness.

For God had sworn on oath in His anger, They shall never enter my rest (Ps. 95:11; Heb. 3:11).

This same judgement still falls to those who continue, after Messiah’s coming, to seek righteousness under the Sinai covenant, for according to Daniel’s prophecy – in the final week of his great prophetic omer – Messiah would cause sacrifice and offering to fail (Daniel 9:27).

This is corroborated by the testimony of Rabbi Kimchi as recorded in the Talmud: “Our rabbis have handed down the tradition that forty years before the destruction of the Temple, the lot [for the goat that was to be sacrificed on Yom Kippur] did not come out on the right side, neither did the scarlet tongue turn white [as, according to tradition, it used to do, to signify that the sins of the people were forgiven].” 12

(4) Conclusion

Messiah indeed came at the appointed time (for, according to the Talmud, “all the predestined dates have passed”) 13, was anointed as the most holy (see Matthew 3:16-17) and has accomplished everything else that God had purposed through Daniel’s prophecy. By the conclusion of Daniel’s 490 year countdown there had come about a deeper revelation of God, the giving of a new Law and the making of a new covenant.

If the first omer led to the equivalent of a forty-nine second glimpse into the nature of God, the second concluded with a four-hundred and ninety hour gaze.

The faithful have seen it, and enter in. At the same time the proponents of the majority point of view – the spiritual heirs of the ten spies who forfeited the Land, and of the Pharisees who rejected Jesus, and of the Sanhedrin that elected Bar Kochba as its messiah – these captains of Judaism still perpetuate the self-serving myth that Israel may yet one day enter into its inheritance on the strength of its religious observances.

For this reason, ten will always constitute a minyan in the synagogue – for Judaism continues to uphold the majority view of the unfaithful spies and thereby perpetuates the quorum of the evil report (the rabbinic tradition that ten adult males constitutes a congregation for purposes of prayer is in fact founded upon Numbers 14:27, where “this evil congregation” is said to refer to the ten spies – see Megilla 23b).

The average Jew still carelessly follows his misguided elders, “for after the majority must one incline.” These blind guides have substituted the pure and life-giving Word of God for that greatest of all Talmudic deceptions – the vain and futile hope of attaining the promised inheritance through incremental righteousness – refusing still to learn the lesson of Kadesh, that my righteous shall live by faith (Habakkuk 2:4).

The new generation of Israel is a people with faith in the transforming power of the Holy Spirit, a Promised Land beyond their current reach and perception, and the faithfulness of Him who made the promise.

This promise remains available to every Jew today. To those who are tired of running circles in the wilderness, is given the very comforting assurance that they may enter into God’s rest:

“It still remains that some will enter that rest, and those who formerly had the gospel preached to them did not go in, because of their disobedience. Therefore God again set a certain day, calling it Today, when a long time later he spoke through David, as was said before: ‘Today, if you hear his voice, do not harden your hearts.’ For if Joshua had given them rest, God would not have spoken later about another day. There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from his own work, just as God did from His. Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience” (Hebrews 4:6-11).

25 comments on “Daniel’s countdown from exile to Messiah

  1. PJ,

    This is an interesting teaching indeed.

    I too have given myself to understanding these things.

    I want to say at the beginning here as I collect my thoughts now that here is what I am convinced of with regard to the Daniel prophecy cited in the article.

    This prophecy is the “date” certain of the Wedding that is pending between the Bridegroom and the Bride.

    What does this mean?

    Well, I assume you got married seeing you refer to your children often in this blog?

    I got married once, too. What happened that was preceding that date set for marrying my wife? We sent out “invitations” to our Wedding guests that spelled out very clearly where, what day and time of the day we were going to have the ceremony on! God is no different. He too has sent out His Wedding invitations to those Called and Elected and has “set” a day and time certain to Himself for them to come to His Son’s Wedding ceremony.

    Those words of Daniel’s prophecy, I propose to submit here today, are simply God’s Wedding announcement to that date “He has set”. This day and hour does not come to the Sons of Light in a difficult manner or is of a moral uncertainty.

    God set the date for the Marriage. He equally set the date of the “beginning” of the countdown to that date so that by the “Word” of God, the Holy Ghost, the True Prophets can track it throughout the ages, hence Daniel’s prophesy.

    Here is that “beginning” date.

    Exo 12:1 The LORD said to Moses and Aaron in the land of Egypt,
    Exo 12:2 “This month shall be for you the beginning of months. It shall be the first month of the year for you.
    Exo 12:3 Tell all the congregation of Israel that on the tenth day of this month every man shall take a lamb according to their fathers’ houses, a lamb for a household.

    and here

    Exo 12:24 You shall observe this rite as a statute for you and for your sons forever.

    What I find interesting to note is this. First, the day of atonement is the day the High Priest goes into the Holy of Holies to make the atonement for the “previous” year’s sins of the people!

    Hmmmmmmm. What does that mean? Consider that, what does that mean?

    Just today I was having a Bible Study with my son Zadok. I asked him to study some Scriptures, whichever ones he wanted and afterwards we would look at them together. We do this every Saturday. Saturdays in my family are for me and my boys to have a breakfast together and study Scriptures. This has gone on with both my sons now for 18 and 15 years, as one is 18 and the other is 15.

    Zadok opened to Luke chapter one and read the whole chapter. We have been studying the Magnificant for several weeks now, primarily because of Easter, looking at various commentaries from various men of God from past centuries to gain a sense of the depth and meaning to us what it is about.

    He and I looked at the prophecy given to Zechariah, Luke 1:64-79, today instead.

    What I showed him was “where” the first “Prophet” of God spoke to fallen mankind.

    Luk 1:70 as he spoke by the mouth of his holy prophets from of old,
    Luk 1:71 that we should be saved from our enemies and from the hand of all who hate us;

    The “First” Prophet sent to fallen man was in the Garden, chapter 3 of Genesis:

    Gen 3:8 And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.
    Gen 3:9 But the LORD God called to the man and said to him, “Where are you?”

    It is from Him and His Word that the whole of the generations of all the generations are “set”. It is always this Word that mankind has been given to know the “Word of the Lord” in their generation by.

    The Word given to the nation of Israel is that “of the Jews” comes the Salvation of all mankind taken out of every nation, tribe, kindred and tongue. Salvation is of the Jews!:

    Rev 5:8 And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints.
    Rev 5:9 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,
    Rev 5:10 and you have made them a kingdom and priests to our God, and they shall reign on the earth.”

    I believe God has “set” a countdown clock ticking down and spoken about to Daniel, a clock that ticks this way:::> “10, 9, 8, 7, 6, 5, 4, 3, 2, 1”.

    Also this, besides the fact that the “High Priest” of the Law of Righteousness makes atonement for the sins previously committed once a year according to Exodus 12, “forever”, it is implied that “sin” and the “sin nature” are not preclusions from Our Predetermined “inheritance” as God’s Children, that kingdom and priests to our God we have been predetermined to be apart of, “well before the foundation of the world began”.

    The next thing about the “count” that is of interest to me is this. God told Moses “how” to count the months and years so that each of the “feasts” are dutifully met according to God’s counting on exactly the day and hour He prescribes, not man. God teaches Moses to teach the Levitical Priests how to lay out the days, weeks, months and years so that each and every year “throughout” their generations they would keep the feasts before the Lord each and every year according to His count! Wow! Wow! It takes just the same amount of “His Faith” to live that way before God as it does to live before God the way we have been called to live before Him in our generations!

    And, God established the day and hour of the first day of the first and subsequent months only for each year. When they went about laying out the “new” year, they did not know two things, one, how many days there would be in that next month, whether 29 or 30, and two, only as they got to the “first” day of the new month would it be clear whether or not there was a 29 or 30 day month gone by or whether there would be 12 or 13 months in that particular year. God keeps them looking forwards counting without knowing so that they would have to live “day by day” with Him.

    What’s the significance of this? “Obedience” to God on a minute by minute, day by day, walk and talk with God. He would be faithful to them. They were to be faithful to Him, “daily”, “weekly”, “monthly” and each year they were to celebrate the “forgiveness” for the previous years sins committed! Hmmmmmm? This is the only way God has ever given to His Children to live with Him as they were to sojourn through this life with Him. It is the same for us in a “new” sort of Way, Truth and Life! 🙂

    Now we know that there are several “calendars” in history. There are today Messianic Jews and Judaizer Jews living by the Hebraic calendar that goes all the way back to that date set by God in Exodus 12. There is a “God” calendar and I have studied several different teachings on this.

    Two of them in particular, one a Gentile man’s teaching, and one of them, a Messianic Jew’s teaching, use the newly develop “NASA” computer program which aligns the stars and planets, the sun and moon rotations with that date cited above from Exodus 12 to lay out their calendar of coming events aligning with Daniel’s prophesy. Both of these teachings line up perfectly with each other and end up on the same date in September 2017 for the next “full” conversion of that Prophecy in Daniel cited in this article, Daniel’s seventy weeks prophesy. I found that very attractive and the reasonings each of these men give. Neither of them say, this is the date certain “for the end of the world”, only that according to their count, there is a parallel of events that line up with all three stages of Daniel’s prophesy.

    Both of these men cite the dates in November 1947 when the United Nations began the process of formally declaring Israel as a nation for the “second” time and show how that date lines up with their timeline and the Daniel Prophecy.

    Equally, to my surprise, both give, what seems to me, a plausible explanation for the “phrase” “no man knows the day or the hour” of that “date” both point to in September of 2017.

    Supposedly that phrase was used by the High Priest, whose task it was to lay out the forthcoming year of “feasts” that they were to be the officials of according to the “Torah”. To set the “moment” of the “new” first day of the month, the High Priest sent “two” witnesses to a particular place in Jerusalem to look to the Eastern Sky for the “first” sighting of the sliver of the “new” moon. When both witnesses saw it “together” they recorded it and quickly reported that moment of the day and hour, whether at night or early dawn, to the High Priest, who then with this evidence, the evidence of the two witnesses, began laying out the new month and the next date for the next feast so that every year according to God’s Word to Moses, Exodus 12, the children of Israel could celebrate the Passover. He would count out 30 days but not until the “next” sighting, would he or Israel know if that month would be a 30 day month or a normal 29 day month. Consequently, with this “new” information the High Priest was also around the time of the barley harvests “check” to see if the barley was ready to harvest and they could begin the harvest in that month or if they had to wait “one” additional month, a thirteenth month year, to start the barley harvests, which was what they used, barley to make the passover bread and the bread for the feast of unleaven bread, which lined up that year’s feasts according to God’s timetable and not man’s.

    For me, this eliminates “knowing” anything into the future by prognostications. We are left with not knowing anything in the future beyond a month or year so we could be free to live our life in God’s Faith and not our wits and wisdom. It is so for us today, the True Church of the Living God!

    As I have seen, since studying these things, some most amazing things in Scripture, I am at Peace with God to live before daily by Faith and not by circumstances or as Paul writes the Colossians, which now make sense to me:

    Col 2:13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,
    Col 2:14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.
    Col 2:15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.
    Col 2:16 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.
    Col 2:17 These are a shadow of the things to come, but the substance belongs to Christ.
    Col 2:18 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind,
    Col 2:19 and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.
    Col 2:20 If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations–
    Col 2:21 “Do not handle, Do not taste, Do not touch”
    Col 2:22 (referring to things that all perish as they are used)–according to human precepts and teachings?
    Col 2:23 These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

    There are many things in Scripture that have “come alive” to me and my understanding as I have studied other’s points of view about many things has become what it has become. Now, I die daily that I too might live in Him each day as though it is my last day to live on earth!

    I could go on with these things, for instance, the meanings of things that only the Aramaic Scriptures bring out, different meanings that the Greek and Latin versions do not.

    The only thing that is for sure is the “Day” of the Lord comes as a Thief in the night and He is sent to “claim” His “prize”, His Bride, who, by now should be calling out with the Holy Ghost, calling out: “Come” in the manner and with the same meaning and intent as these words of Revelation:

    Rev 22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.”
    Rev 22:17 The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price.
    Rev 22:18 I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book,
    Rev 22:19 and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.
    Rev 22:20 He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus!
    Rev 22:21 The grace of the Lord Jesus be with all. Amen.

  2. There is much controversy today surrounding Daniel 9:26-27 Michael.

    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.

    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.

    Did you agree with the author’s assessment?

    This leaves a final week of seven years at which time, according to Daniel, “he will establish a covenant with many … [and] cause the sacrifice and offering to fail.”

    The reference to “he” is to moschiach and “covenant” refers to the New Covenant which YHVH would establish..

    One prophecy camp believes the ‘he’ is the antichrist while the other believes the ‘he’ is referring to Christ.

    I believe, like the author, its speaking of Christ and HIS covenant [with many] not a future covenant an antichrist will make with many.

    • PJ,

      Thanks for sharing your view that the “he” of Daniel 9:27 refers to Jesus, meaning that His death on the cross put an end to the OT sacrifices which served as types and shadows. Recently, I’ve been strongly considering this view as well.

      One thing I’m convinced of is that the view of an impending covenant between the Antichrist and Israel, held by John Hagee and others, is not accurate. A third possible view, advanced by some, is that the 70th week was fulfilled by the Jewish-Roman war of 67-73 AD (http://en.wikipedia.org/wiki/First_Jewish-Roman_War).

      So I have a question, if you have the time and don’t mind. Assuming that the first view is correct (i.e. that the “he” of verse 27 refers to Jesus), when in your mind does the final 3.5 years get fulfilled? (A) Did this already happen from 67-70 AD, leading up to the destruction of the temple (B) Will this happen in a yet future 3.5 year Tribulation period, or (C) ___________ ?


  3. Hi PJ

    I agree with you and the author that the ‘ he’ in Daniel 9:27 speaks of Christ the Messiah,confirming the New Covenant with (many) believing Israel,during his three and a half year ministry…

    I have had changing thoughts and opinions on the 70th week of Daniel (even today) … I wonder (now) if it is significant that there were 70 years from the birth of Christ and of his dedication (Luke 2:22-33) in the very same temple that was standing in the days of his ministry-onto his promised destruction of that same temple-which took place in Ad70…

    What do you think PJ?

    • Hi…

      That’s interesting!

      I’m not sure. All the numbers studies (most of them anyway) get me so confused i feel as though my head is spinning. LOL

      70 years from Christ’s birth until the destruction of the city and temple, may indeed be significant, i agree.

      Just as a sidenote, Ralph Woodrow among other older bible commentators, (Adam Clarke, etc) have an interesting theory on the last 3 1/2 years (Adam, hope u see this, i should have posted it in my reply to you)


      And so, after three and a half years of ministry as the Christ—the anointed one—Jesus was cut off in death, in the middle of the 70th week of seven years. As Augustine said: “Daniel even defined the time when Christ was to come and suffer by the exact date.” (Footnote 3)

      Understanding this, we can now see real significance in certain New Testament statements which also speak of a definite established time at which Jesus would die.

      For example, we read: “They sought to take him: but no man laid hands on him, because his hour was not yet come” (John 7:30). In John 2:4, Jesus said, “Mine hour is not yet come.” On another occasion, he said, “My time is not yet come” (John 7:6). Then just prior to his betrayal and death, he said, “My time is at hand” (Mt. 26:18), and finally, ‘”the hour is come” (John 17:1; Mt. 26:45).

      These and other verses clearly show that there was a definite time in the plan of God when Jesus would die. He came to fulfill the scriptures, and there is only one Old Testament scripture which predicted the time of his death—the prophecy which stated that Messiah would be cut off in the midst of the 70th week—at the close of three and a half years of ministry! How perfectly the prophecy was fulfilled in Christ!

      But those who say that the confirming of the covenant and causing sacrifices to cease in the midst of the 70th week refers to a future Antichrist, completely destroy this beautiful fulfillment and are at a complete loss to show where in the Old Testament the time of our Lord’s death was predicted.

      The prophecy of Daniel 9 stated that Messiah would confirm the covenant (or would cause the covenant to prevail) with many of Daniel’s people for the “week” or seven years. We ask then, when Christ came, was his ministry directed in a special way to Daniel’s people —to “Israel ” (Dan. 9:20)? Yes!

      John introduced him as he “that should be made manifest to ISRAEL” (John 1:31). “I am not sent”, Jesus said, “but unto the lost sheep of the house of ISRAEL” (Mt. 15:24). And when he first sent out his apostles, they were directed: “Go not into the way of the Gentiles…go rather to the lost sheep of the house of ISRAEL” (Mt. 10:5,6).

      The first half of the “week”, the time of our Lord’s ministry, was definitely directed toward ISRAEL.

      But what about the second half—the final three and a half years of the prophecy—was it also linked with Israel? Did the disciples continue to preach for the duration of the remaining three and a half years (as Christ’s representatives) especially to Daniel’s people—to Israel? Yes, they did!

      Jesus had told the disciples to go into all the world and preach the gospel to every creature (Mk. 16:15; Mt.28:19; Acts 1:8), YET—and this is significant—after Christ ascended, the disciples still at first preached only to Israel! Why? We know of only one prophecy which would indicate that this was to be the course followed. It is the prophecy of the 70 weeks which implied that after the death of Messiah there would still be three and a half years that pertained to Israel!

      Bearing this in mind, we can now understand at least one reason why the gospel went “to the Jew first” and then later to the Gentiles (Rom. 1:16).

      Peter preached shortly after Pentecost: “Ye are the children of the prophets, and of the covenant… unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities” (Acts 3:25, 26). “It was necessary that the word of God should first have been spoken to you” (Acts 13:46).

      In person, Christ came to Israel during the first half of the “week”—three and a half years. Through the disciples—for the three and a half years that remained—his message still went to Israel, “the Lord working with them, and confirming the word with signs following” (Mk. 16:20).

      In a very real sense of the word, the ministry of the disciples was a continuation of the ministry of Christ.

      Then came the conversion of Cornelius which completely changed the missionary outreach, outlook, and ministry of the church. Though the New Testament does not give an exact date when this happened, apparently the time for special exclusive blessing upon Daniel’s people had drawn to a close. The gospel which had gone first to the Jews was now to take its full mission—to be preached to all people of all nations!

      This time of changeover was marked by a number of supernatural events. Cornelius received a heavenly visitation. An angel appeared to him and told him to call for Peter “who shall tell thee words whereby thou and all thy house shall be saved” (Acts 11:14). God showed Peter a vision which caused him to know that the gospel was now to go to the Gentiles and not to Israelites only.

      All of these things were timed perfectly—showing that God’s hand was accomplishing a definite purpose.

      Returning to Jerusalem, Peter explained what had happened. “When they heard these things, they… glorified God, saying, Then hath God also to the Gentiles granted repentance unto life” (Acts 11:18). From this very point, more and more, there was a turning to the Gentiles with the gospel message.

      God’s measurement of 490 years pertaining in a special way to Israel had obviously been completed.


    • Amen PJ.

      God’s measurement of 490 years pertaining in a special way to Israel had obviously been completed.

  4. PJ,

    please rephrase and ask the question anew, thanks.

  5. So I have a question, if you have the time and don’t mind. Assuming that the first view is correct (i.e. that the “he” of verse 27 refers to Jesus), when in your mind does the final 3.5 years get fulfilled? (A) Did this already happen from 67-70 AD, leading up to the destruction of the temple (B) Will this happen in a yet future 3.5 year Tribulation period, or (C) ___________ ?

    Adam, i was like other dispensationalist, believing in a 7 yr future ‘great’ tribulation. But after having many questions about the entire scenario, i laid all preconceived ideas aside and studied the bible. After just reading the bible, i couldn’t see any 7 yr ‘gap’.

    When i read Daniel 9 then, it just fell into place for me about the ‘he’, that it was Christ. You know how when you have truth revealed to you from God’s word–on a subject, something you’d not seen before? Well that’s how it was for me on the ‘he’… and i’ve never been troubled by the understanding since.

    Now, as far as a remaining 3 1/2 years: was it already fulfilled, is it future, is THAT to be the tribulation, etc etc etc–im not sure. And im being honest…

    One thing I’m convinced of is that the view of an impending covenant between the Antichrist and Israel, held by John Hagee and others, is not accurate.

    One of the things which always bothered me about this view/belief, was for those who follow it, an antichrist is the focus. You know what i mean?

    Also, if the ‘he’ in Daniel 9 is Christ [which i believe it is] then what does that do to the rest of chapter 9 for those looking for a ‘he’ which is to make a future pact/covenant, whom they believe is an antichrist? It seems to bring all that into question, doesn’t it?

    For me this reads very clearly:

    26And 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.

    27And 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.

    – Jesus was cut off

    -Rome did destroy the city and the sanctuary

    -it did occur like a ‘flood’ and the desolation was and still is [when reading about it] a horrible desolation.

    -Jesus did confirm the new covenant–in the midst of the ‘week’ [3 1/2 yrs] after being cut off, the sacrifices did cease in that from the moment the veil was rent [at Christ’s death] they no longer held any significance to God, and were in fact an abomination for the next 3 1/2 years, until 70AD and the temple was destroyed. It was left desolate…

    • PJ,

      Thanks so much for your reply. I also saw your reply to “Yeshua is the King of Glory,” which included the very intriguing quote from Ralph Woodrow. I had never before considered his view on the fulfillment of the final 3.5 years (of the 70 weeks prophecy), but he makes some very interesting and valid points. I loved his analysis and application of Jesus’ numerous “My hour has not yet come” statements. Seeing a new greater significance in the story of Cornelius’ conversion, and also in the appointed timing of Christ’s sacrifice and death on the cross, is a joyous thing.

      My eschatology has been shaken up quite a bit during the last couple of months, but it’s a good thing. In one sense I feel like there is more Scripture than ever which I have yet to fully understand, but at the same time God’s Word is appearing more and more beautiful.

      I will continue to ponder on and study this subject, but I believe that by and large I’m with you on your understanding of Daniel 9. I would not have been several months ago.

      In my spare time, I hope to keep looking into the historical and Biblical significance of the events surrounding 70 AD, and to solidify my stance regarding which OT and NT passages refer directly to that time period. Do you (or does anyone else) happen to know of any solid Bible teachers (non-hyperpreterists please) who have compiled a good list and/or chart of passages which appear to directly tie in to the events of 67-73 AD?

  6. Michael

    after reading the other comments do you see now what i asking you…if you agreed with the author on who the ‘he’ is referring to in Daniel 9?

    “For this reason, ten will always constitute a minyan in the synagogue”


    “the rabbinic tradition that ten adult males constitutes a congregation for purposes of prayer is in fact founded upon Numbers 14:27”

    I find it interesting that In The Parable of the
    TEN Bridesmaids/Virgins a full congregation for purposes
    of prayer may be relevant and that they were split
    5 and 5 with no majority opinion of man.

    Of course, the way I look at things,
    God’s Opinion is always the majority
    opinion even if it is just The One Opinion.

    Also, it is interesting that the opinion of
    The TWO spies (out of the Twelve spies sent)
    was the Opinion of The Lord and that
    this opinion is still completely discounted by
    rabbinic tradition!
    (Only ten needed when Twelve were sent)

  8. PJ,

    no, can you again rephrase your question as I do not believe I am getting the understanding of it.


  9. Excellent article PJ. Thank you…

    I know what you mean about those calculations,i get a head-ache trying to figure it out…

    However,i does seem that the 490 years (70 weeks of Daniel) of dealing with Israel as Nation are indeed complete! Daniel 12:10-13.

    And so national Israel,must enter the body of Christ through the New Covenant alone.They must not allow themselves to be influenced by Christian Zionist and others.There is No dual or standing Covenant… Nor will there be any future (second) New Covenant with them)

    Again thanks for the article and absolutely a great Post “The second Omer”

  10. 2 Thessalonians 2: 1-4 very clearly (if you read the KJV) points out that many in the days of Paul’s writings thought that they had missed the return of Jesus Christ. So Paul writes and tells them to not let anyone deceive you, that that day(the return of Jesus Christ) shall not come until there is a falling away, and that man of sin be revealed, the son of perdition. Note that the writer Paul goes on to say that this man opposeth and exalteth himself above God, that he is worshiped as God, and sitteth in the temple of God, showing himself as God.
    Therefore, Paul is categorically stating that the return of Jesus Christ will not happen until AFTER the anti-Christ is revealed, and that he is not revealed until he is worshiped in the temple. Jesus Christ also referred to this abomination in Matthew 24 and said that the end is not yet. hence, unless and until history provides a man whom has fulfilled all of the prophecies of the anti-Christ, his reign must be considered at a future time.
    Apologetically, this creates two burdensome thoughts on behalf of the believer: one, should one then spend their time looking for the beast? Absolutely not. Jesus Christ tells us in John 13: 34-35 to love one another, as He loved us. There can be no better way of demonstrating that love than witnessing for Jesus Christ. As a result, the believer must continue the good work of spreading the gospel, and at the same time, prepare their hearts for ministry during the tribulation; since the anti-Christ will not be worshiped until the middle of the week.
    Second, if one believes that Daniel 9: 27 refers to Jesus Christ, then the easy road is wide and sure; no tribulation to deal with, no anti-Christ and then just live out their lives, business as usual. But Jesus Christ’s message in Matthew 24 denies this account and if ignored; (2 Thessalonians 2: 10) subjects the believer to the deception that the next Messiah is their king.
    Hopefully, one’s study of prophecy will continue, and all I can offer is that you will someday see fulfillment. Since I know that the great liar Satan is planning a false nation of Israel, a false war, false Armageddon, false Christ and false Millennium, when one sees these things come to pass, perhaps one will consider the words of Jesus Christ once again, before believing a lie.
    Last, it is unfortunate that men like John Hagee are presented as a viable argument for a given prophecy doctrine. Neither he, or any of the other so called religious leaders of our day offer a true understanding of scripture, but because they are pushed to the forefront of doctrine, their hearts cause others to disregard teaching without serious examination.

  11. Thought someone might be interested in the below. This evening i was going through my files and came across this paper i compiled when researching old bible commentaries on Daniel chapter 9 and the question of who the ‘he’ is. Looks like i found most of these at ewordtoday’s Classic Bible Commentaries.


    Its rather lengthy but very interesting to see what what we consider ‘classic reliable’ bible commentators taught years ago, especially before the introduction of the teachings by Darby and Scofield. I recall when i began to compile these i was struck by the fact that the only bible commentator who disagreed totally was Darby.

    *John Wesley’s Explanatory Notes–Daniel chapter 9

    Verse 24
    Seventy weeks – These weeks are weeks of days, and these days are so many years. To finish the transgression – The angel discovers first the disease in three several words, which contain all sorts of sin, which the Messiah should free us from by his full redemption. He shews the cure of this disease in three words.

    1. To finish transgression.

    2. To make an end of sin.

    3. To make reconciliation: all which words are very expressive in the original, and signify to pardon, to blot out, to destroy. To bring in everlasting righteousness – To bring in justification by the free grace of God in Christ, and sanctification by his spirit: called everlasting, because Christ is eternal, and so are the acceptance and holiness purchased for us. Christ brings this in,

    1. By his merit.

    2. By his gospel declaring it.

    3. By faith applying, and sealing it by the Holy Ghost. To seal up – To abrogate the former dispensation of the law, and to ratify the gospel covenant. To anoint – This alludes to his name Messiah and Christ, both which signify anointed. Christ was anointed at his first conception, and personal union, Luke 1:35. In his baptism, Matthew 3:17, to his three offices by the holy Ghost, 1. King, Matthew 2:2. 2. Prophet, Isaiah 61:1. 3. Priest, Psalms 110:4.

    Verse 25
    From the going forth – From the publication of the edict, whether of Cyrus or Darius, to restore and to build it.

    Verse 26
    And after – After the seven and the sixty two that followed them. Not for himself – But for our sakes, and for our salvation. And the people – The Romans under the conduct of Titus. Determined – God hath decreed to destroy that place and people, by the miseries and desolations of war.

    Verse 27
    He shall confirm – Christ confirmed the new covenant, 1. By the testimony of angels, of John baptist, of the wise men, of the saints then living, of Moses and Elias. 2. By his preaching. 3. By signs and wonders. 4. By his holy life. 5. By his resurrection and ascension. 6. By his death and blood shedding. Shall cause the sacrifice to cease – All the Jewish rites, and Levitical worship. By his death he abrogated, and put an end to this laborious service, for ever. And that determined – That spirit of slumber, which God has determined to pour on the desolate nation, ’till the time draws near, when all Israel shall be saved.

    *Jamieson, Fausset, Brown Commentary- Daniel 9

    27. He shall confirm the covenant–Christ. The confirmation of the covenant is assigned to Him also elsewhere. Isa 42:6, “I will give thee for a covenant of the people” (that is, He in whom the covenant between Israel and God is personally expressed); compare Lu 22:20, “The new testament in My blood”; Mal 3:1, “the angel of the covenant”; Jer 31:31-34, describes the Messianic covenant in full. Contrast Da 11:30, 32, “forsake the covenant,” “do wickedly against the covenant.”

    The prophecy as to Messiah’s confirming the covenant with many would comfort the faithful in Antiochus’ times, who suffered partly from persecuting enemies, partly from false friends (Da 11:33-35). Hence arises the similarity of the language here and in Da 11:30, 32, referring to Antiochus, the type of Antichrist.

    With many– (Isa 53:11; Mt 20:28; 26:28; Ro 5:15, 19; Heb 9:28).

    In . . . Midst of . . . Week–The seventy weeks extend to A.D. 33. Israel was not actually destroyed till A.D. 79, but it was so virtually, A.D. 33, about three or four years after Christ’s death, during which the Gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (Ac 7:54-60), the respite of grace granted to them was at an end (Lu 13:7-9).

    Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (compare Ge 2:17 with Ge 5:5; Ho 13:1, 2), its actual destruction by Titus being the consummation of the removal of the kingdom of God from Israel to the Gentiles (Mt 21:43), which is not to be restored until Christ’s second coming, when Israel shall be at the head of humanity (Mt 23:39; Ac 1:6, 7; Ro 11:25-31; 15:1-32). The interval forms for the covenant-people a great parenthesis.

    he shall cause the sacrifice . . . oblation to cease–distinct from the temporary “taking away” of “the daily” (sacrifice) by Antiochus (Da 8:11; 11:31).

    Messiah was to cause all sacrifices and oblations in general to “cease” utterly.

    There is here an allusion only to Antiochus’ act; to comfort God’s people when sacrificial worship was to be trodden down, by pointing them to the Messianic time when salvation would fully come and yet temple sacrifices cease.

    This is the same consolation as Jeremiah and Ezekiel gave under like circumstances, when the destruction of Jerusalem by Nebuchadnezzar was impending (Jer 3:16; 31:31; Eze 11:19).

    Jesus died in the middle of the last week, A.D. 30. His prophetic life lasted three and a half years; the very time in which “the saints are given into the hand” of Antichrist (Da 7:25). Three and a half does not, like ten, designate the power of the world in its fulness, but (while opposed to the divine, expressed by seven) broken and defeated in its seeming triumph; for immediately after the three and a half times, judgment falls on the victorious world powers (Da 7:25, 26). So Jesus’ death seemed the triumph of the world, but was really its defeat (Joh 12:31). The rending of the veil marked the cessation of sacrifices through Christ’s death (Le 4:6, 17; 16:2, 15; Heb 10:14-18). There cannot be a covenant without sacrifice (Ge 8:20; 9:17; 15:9, &c.; Heb 9:15).

    *The Adam Clarke Commentary – Daniel 9

    Verse 24. Seventy weeks are determined

    This is a most important prophecy, and has given rise to a variety of opinions relative to the proper mode of explanation; but the chief difficulty, if not the only one, is to find out the time from which these seventy weeks should be dated. What is here said by the angel is not a direct answer to Daniel’s prayer. He prays to know when the seventy weeks of the captivity are to end. Gabriel shows him that there are seventy weeks determined relative to a redemption from another sort of captivity, which shall commence with the going forth of the edict to restore and rebuild Jerusalem, and shall terminate with the death of Messiah the Prince, and the total abolition of the Jewish sacrifices.

    In the four following verses he enters into the particulars of this most important determination, and leaves them with Daniel for his comfort, who has left them to the Church of God for the confirmation of its faith, and a testimony to the truth of Divine revelation. They contain the fullest confirmation of Christianity, and a complete refutation of the Jewish cavils and blasphemies on this subject.

    Of all the writers I have consulted on this most noble prophecy, Dean Prideaux appears to me the most clear and satisfactory. I shall therefore follow his method in my explanation, and often borrow his words.

    Seventy weeks are determined-The Jews had Sabbatic years, Leviticus 25:8, by which their years were divided into weeks of years, as in this important prophecy, each week containing seven years. The seventy weeks therefore here spoken of amount to four hundred and ninety years.

    In Daniel 9:24there are six events mentioned which should be the consequences of the incarnation of our Lord:-

    I. To finish ( lechalle, to restrain,) the transgression, which was effected by the preaching of the Gospel, and pouring out of the Holy Ghost among men.

    II. To make an end of sins; rather ulehathem chataoth, “to make an end of sin-offerings;” which our Lord did when he offered his spotless soul and body on the cross once for all.

    III. To make reconciliation ( ulechapper, “to make atonement or expiation”) for iniquity; which he did by the once offering up of himself.

    IV. To bring in everlasting righteousness, tsedek olamim, that is, “the righteousness, or righteous ONE, of ages;” that person who had been the object of the faith of mankind, and the subject of the predictions of the prophets through all the ages of the world.

    V. To seal up ( velachtom, “to finish or complete”) the vision and prophecy; that is, to put an end to the necessity of any farther revelations, by completing the canon of Scripture, and fulfilling the prophecies which related to his person, sacrifice, and the glory that should follow.

    VI. And to anoint the Most Holy, kodesh kodashim, “the Holy of holies.” mashach, to anoint, (from which comes mashiach, the Messiah, the anointed one,) signifies in general, to consecrate or appoint to some special office. Here it means the consecration or appointment of our blessed Lord, the Holy One of Israel, to be the Prophet, Priest, and King of mankind.

    Verse 25. From the going forth of the commandment to restore and to build Jerusalem

    The foregoing events being all accomplished by Jesus Christ, they of course determine the prophecy to him. And if we reckon back four hundred and ninety years, we shall find the time of the going forth of this command.

    Most learned men agree that the death of Christ happened at the passover in the month Nisan, in the four thousand seven hundred and forty-sixth year of the Julian period. Four hundred and ninety years, reckoned back from the above year, leads us directly to the month Nisan in the four thousand two hundred and fifty-sixth year of the same period; the very month and year in which Ezra had his commission from Artaxerxes Longimanus, king of Persia, (see Ezra 7:9,) to restore and rebuild Jerusalem. See the commission in Ezra, Ezra 7:11-26, and Prideaux’s Connexions, vol. ii. p. 380.

    The above seventy weeks, or four hundred and ninety years, are divided, in Daniel 9:25, into three distinct periods, to each of which particular events are assigned. The three periods are,-

    I. Seven weeks, that is, forty-nine years.

    II. Sixty-two weeks, that is, four hundred and thirty-four years.

    III. One week, that is, seven years.

    To the first period of seven weeks the restoration and repairing of Jerusalem are referred; and so long were Ezra and Nehemiah employed in restoring the sacred constitutions and civil establishments of the Jews, for this work lasted forty-nine years after the commission was given by Artaxerxes.

    From the above seven weeks the second period of sixty-two weeks, or four hundred and thirty-four years more, commences, at the end of which the prophecy says, Messiah the Prince should come, that is, seven weeks, or forty-nine years, should be allowed for the restoration of the Jewish state; from which time till the public entrance of the Messiah on the work of the ministry should be sixty-two weeks, or four hundred and thirty-four years, in all four hundred and eighty-three years.

    From the coming of our Lord, the third period is to be dated, viz., “He shall confirm the covenant with many for one week,” that is seven years, Daniel 9:27.

    This confirmation of the covenant must take in the ministry of John the Baptist with that of our Lord, comprehending the term of seven years, during the whole of which he might be well said to confirm or ratify the new covenant with mankind. Our Lord says, “The law was until John;” but from his first public preaching the kingdom of God, or Gospel dispensation, commenced.

    These seven years, added to the four hundred and eighty-three, complete the four hundred and ninety years, or seventy prophetic weeks; so that the whole of this prophecy, from the times and corresponding events, has been fulfilled to the very letter.

    Some imagine that the half of the last seven years is to be referred to the total destruction of the Jews by Titus, when the daily sacrifice for ever ceased to be offered; and that the intermediate space of thirty-seven years, from our Lord’s death till the destruction of the city, is passed over as being of no account in relation to the prophecy, and that it was on this account that the last seven years are divided.

    But Dean Prideaux thinks that the whole refers to our Lord’s preaching connected with that of the Baptist.

    vachatsi, says he, signifies in the half part of the week; that is, in the latter three years and a half in which he exercised himself in the public ministry, he caused, by the sacrifice of himself, all other sacrifices and oblations to cease, which were instituted to signify his.

    In the latter parts of Daniel 9:26,27we find the THIRD PART of this great prophecy, which refers to what should be done after the completion of these seventy weeks.

    Verse 26. And the people of the prince that shall come shall destroy the city and the sanctuary

    By the “prince” Titus, the son of Vespasian, is plainly intended; and “the people of that prince” are no other than the Romans, who, according to the prophecy, destroyed the sanctuary, hakkodesh, the holy place or temple, and, as a flood, swept away all, till the total destruction of that obstinate people finished the war.

    Verse 27. And for the overspreading of abominations he shall make it desolate

    This clause is remarkably obscure. kenaph shikkutsim meshomem, “And upon the wing of abominations causing amazement.” This is a literal translation of the place; but still there is no determinate sense. A Hebrew MS., written in the thirteenth century, has preserved a very remarkable reading here, which frees the place from all embarrassment. Instead of the above reading, this valuable MS. has ubeheychal yihyey shikkuts; that is, “And in the temple (of the Lord) there shall be abomination.”

    This makes the passage plain, and is strictly conformable to the facts themselves, for the temple was profaned; and it agrees with the prediction of our Lord, who said that the abomination that maketh desolate should stand in the holy place, Matthew 24:15, and quotes the words as spoken, by Daniel the prophet. That the above reading gives the true sense, there can be little doubt, because it is countenanced by the most eminent ancient versions.

    Having now gone through the whole of this important prophecy, and given that interpretation which the original seemed best to warrant, I shall next proceed to notice the principal various readings found in the Collections of Kennicott and De Rossi, with those from my own MSS., which the reader may collate with the words of the common printed text.

    Verse 24.

    Verse 25.

    Verse 26.

    Verse 27.

    Of the whole passage Houbigant gives the following translation:-

    Verse 24. Seventy weeks are determined upon thy people, and the city of thy sanctuary:

    That sin may be restrained, and transgressions have an end;

    That iniquity may be expiated, and an everlasting righteousness brought in;

    That visions and prophecies may be sealed up, and the Holy of holies anointed.

    Verse 25. Know therefore and understand:-

    From the edict which shall be promulgated, to return and rebuild Jerusalem, there shall be seven weeks.

    Then it shall be fully rebuilt, with anxiety, in difficult times.

    Thence, to the Prince Messiah, there shall be sixty-two weeks.

    Verse 26. And after sixty-two weeks the Messiah shall be slain, and have no justice.

    Afterwards he shall waste the city and the sanctuary, by the prince that is to come.

    And his end shall be in straits; and to the end of the war desolation is appointed.

    Verse 27. And for one week he shall confirm a covenant with many;

    And in the middle of the week he shall abrogate sacrifice and offering;

    And in the temple there shall be the abomination of desolation,

    Until the ruin which is decreed rush on after the desolation.

    In this translation there are some peculiarities.

    Instead of “the street shall be built again, and the wall,” Daniel 9:25, he translates (with the prefix beth instead of vau in the latter word,) “it shall be fully (the city and all its walls) rebuilt with anxiety.”

    Instead of “but not for himself,” he translates, “Nor shall justice be done him; ” supposing that “justice” was originally in the verse.

    Instead of “the people of the prince,” Daniel 9:26, he translates “by the prince,” using im as a preposition, instead of am, “the people.”

    Instead of “and for the overspreading,” he translates “in the temple; ” following the Septuagint; This rendering is at least as good as ours: but see the marginal readings here, and the preceding notes.

    Houbigant contends also that the arrangement of the several members in these passages is confused. He proposes one alteration, which is important, viz., From the promulgation of the decree to rebuild Jerusalem shall be seven weeks; and unto Messiah the prince, sixty-two weeks. All these alterations he vindicates in his notes at the end of this chapter. In the text I have inserted Houbigant’s dots, or marks of distinction between the different members of the verses.


    Verse 24. weeks written full, so to prevent mistakes, in thirteen of Kennicott’s, four of De Rossi’s, and one ancient of my own.

    Seventy-one of Kennicott’s, and one of De Rossi’s, have “weeks, weeks, weeks;” that is, “many weeks:” but this is a mere mistake.

    “to restrain.” “to consume,” is the reading of twenty-nine of Kennicott’s, thirteen of De Rossi’s, and one ancient of my own.

    “and to seal up.” Forty-three of Kennicott’s, twelve of De Rossi’s, and one of my own, have “to make an end.” One reads more full.

    “sins.” “sin,” in the singular, is the reading of twenty-six of De Rossi’s; and so, in the second instance where this word occurs, two of my MSS.

    “everlasting.” Two of my oldest MSS. read and so in the next instance.

    “and the prophet.” The conjunction is omitted by two of Kennicott’s.

    “and understand.” One of my MSS. has.

    Verse 25. “from the publication.” One MS. of De Rossi’s omits the “from,” and instead of either, one of my oldest MSS. has “to the publication.”

    “Messiah.” Nine MSS. read the word with the point sheva, which makes it read, in regimine, “the anointed of the prince.” But this is evidently the effect of carelessness, or rather design.

    “seven.” Two MSS. add the conjunction vau, “and.”

    “and to build.” One of mine omits the conjunction.

    “seven weeks.” One of Kennicott’s has “seventy years.”

    “and weeks.” One of Kennicott’s has and a week.”

    “sixty.” A few add the conjunction vau, “and sixty;” and another has “six;” and another “seventy.” Wherever this word signifies weeks, two of my oldest MSS. write it full. In one of my MSS. are omitted in the text, but added by a later hand in the margin.

    “and the ditch.” One MS. has “the city.” And for “street,” one of mine has of the same meaning, but more full.

    “and in straits,” or anxiety. One MS. without and, as the Vulgate and Septuagint.

    Verse 26. “and the holy place or sanctuary.” But two of my most ancient MSS., and four of Kennicott’s, leave out the vau, and read “and the holy city,” or “city of holiness,” instead of “the city and sanctuary.” In one MS. is omitted in.

    “and its end.” One MS. omits the conjunction and; one omits the following “the end;” reading thus: “and unto the war.” But a more singular reading is that of one of my own MSS. written about A.D. 1136, which has “and its summer.”

    “sixty.” But one of Kennicott’s MSS. has “sixty weeks;” and another adds the conjunction, AND sixty.

    shall destroy.” But one of De Rossi’s has “shall be destroyed.”

    “the people.” im, “with,” is the reading of one of Kennicott’s, with the Septuagint, Theodotion, Syriac, Hexapla, Vulgate, and Arabic.

    “with a flood.” One MS. has “the flood.”

    “and upon the wing.” Nearly twenty MSS. have “and unto,”

    Verse 27. “and unto the end.” “to the end;” and one has “and upon.”

    “the end.” One has “the time; ” and another both, “the time of the end.”

    “and upon the wing (or battlement) abomination.”

    Instead of this, one of the Parisian MSS. numbered three hundred and thirteen in Kennicott’s, has “and in the temple there shall be abomination.” See the preceding notes.

    This is a similar reading to Theodotion, the Vulgate, Septuagint, Syriac, Hexapla, and the Arabic; and is countenanced by our Lord, Matthew 24:15.

    After all that has been said on this reading, (which may be genuine, but is less liable to suspicion, as the MS. appears to be the work of some Christian; it is written from the left to the right hand, and is accompanied by the Vulgate Latin,) if this be an attempt to accommodate the Hebrew to the Vulgate, it should be stated that they who have examined this MS. closely, have asserted that there is no evidence that the writer has endeavoured to conform the Hebrew to the Latin text, unless this be accounted such. The ancient versions give this reading great credit.

    “abominations.” One of mine has less fully.

    “desolation.” One of mine has more fully.

    “and unto,” is wanting in one of mine; “and upon” is the reading in one other.

    “until the desolation.” “the desolation.” One of mine has without the vau. is wanting; but is added in the margin, by a later hand, in another of these ancient MSS.

    I have thus set down almost all the variations mentioned by Kennicott and De Rossi, and those furnished by three ancient MSS. of my own, that the learned reader may avail himself of every help to examine thoroughly this important prophecy. Upwards of thirty various readings in the compass of four verses, and several of them of great moment.

    * John Darby – Commentary on Daniel 9

    What the passage tells us is this: first, the prince, the head that is of the Roman empire, in the latter days makes a covenant referring to one whole week; on the other hand, the Lord speaks of the last half of the week as being to take place immediately before His coming, as the time of unequalled tribulation that precedes it.

    If this were all, the foregoing history of the prince to come, who makes a covenant, would fall into the general history of the state of things. The question whether one or two half-weeks remain to be fulfilled, and in what way, during the manifestation of the power of evil, I reserve (as to its full development) for the book of Revelation; remarking only that Messiah is cut off after the end of 69 weeks. We know from the New Testament that His ministry lasted just half the week. Of this clearly the prince or Jews, with whom he makes alliance, would make no account. The interpretation of this passage is clear; the covenant for a week with the prince to come, as if 69 weeks alone were run out, Messiah and His cutting off being ignored, and a half-week of utter oppression because of idols, till the consummation decreed.

    [3] This is an expression constantly used for the last judgments that shall fall upon the Jews (see Isaiah 10: 22; 28: 22). The second verse of this last chapter compares the desolator to a flood, as in verse 26 of the chapter we are considering. The attentive reader will observe that these passages refer also to the events of the last days. Remark also the covenant in Isaiah 28: 15 &18.

    Some doubts might be thrown upon the translation “the desolate”; some render it “the desolator,” and “until the destruction that is decreed there shall be poured [judgment] upon the desolator,” or rather, “until the destruction decreed shall be poured upon the desolator.” To any one that is not very familiar with the word, this seems to end the sentence better; but it appears to me that those who are conversant with the whole contents of the Bible and with its phraseology will allow that the reading I have given is its truer meaning. The import of the prophecy is the same in either case. The one translation says that the desolation shall continue until the end of judgment, fore-ordained by God; the other, that it shall not cease until the destruction of the desolator, which comes to the same thing. The translation I have given appears to me more exact, more in accordance with the word. Our English translation reads “desolate,” giving “desolator” in the margin. But the word has not the same form as that which is translated “desolator” in other places where the meaning is certain. The previous clause I have rendered “on account of the protection of idols.” The word is literally “wing”?upon, or on the account of, the wing of abominations. And we know that the word wing is habitually employed for protection.

    [4] The power of the Gentiles existing at the same time. We know from scripture that the restoration of Jerusalem took place under the reign of the Gentiles, as well as the whole course of the sixty-nine weeks which have assuredly passed away. The seventy have all the same character in this respect. It is only at the end of the seventy that pardon is granted. Whoever may be the instrument of establishing the covenant the fourth beast will be at that time the ruling power of the Gentiles, to whom God has committed authority. It is very important, if we would understand the seventy weeks, to remark this state of things?the Jews restored, the city rebuilt, but the Gentiles still occupying the throne of the world. The seventy weeks have their course only under these conditions. It must be well understood that it is the people of Daniel who are meant, and his city, which are to be re-established in their former favour with God. The longsuffering of God still now waits. The Gentile power has already failed in faithfulness; Babylon has been overthrown; by means of intercession, the Jews provisionally restored, and the temple rebuilt. The seventy weeks had very nearly elapsed when Christ came. If the Jews, and Jerusalem in that her day, had repented, all was ready for her re-establishment in glory. Abraham, Isaac, and Jacob could have been raised up, as Lazarus had been. But she knew not the day of her visitation, and the fulfilling of the seventy weeks, as well as the blessing that should follow, had necessarily to be postponed. Through grace we know that God had yet more excellent thoughts and purposes, and that man’s state was such that this could not have been, as the event proved. Accordingly all is here announced beforehand. (Compare Isaiah 49: 4-6.)

    **more below**

  12. This was also included in my list so i’ll post it also:

    Coffman Commentaries


    There is not a single word in this prophecy that is not disputed; and we shall note some of these opinions; however, in the overall sense, there is not anything very hard about this prophecy. First we shall notice some of what we hold to be impossible interpretations of it.

    (a) The critics who deny the trustworthiness and dependability of the holy Bible refer this prophecy to Antiochus Epiphanes in the Maccabean period about the year 160 B.C. The desolation is caused by Antiochus, and the anointed one is Onias III; and the passage is robbed of any reference whatever to the Messiah. “The objections to this type of interpretation are so serious that it cannot possibly be regarded as correct.”F8

    (b) A second school of interpreters (the dispensationalists) has many shades of beliefs; but generally, they deny that the six things to be accomplished in Dan. 9:24 were achieved by Christ in his First Advent.

    They interpose a gap between the 69th and 70th week and suppose that at the 2nd Advent of Christ, following the Church Age, the Christ will return and the seventieth week will resume at that time. The Scofield Bible gives a general presentation of this interpretation.

    We cannot possibly accept such notions about this prophecy, principally because they nullify the great work of Christ in his atoning death, burial and resurrection. Also, Christ gave his blood for the church (Acts 20:28), which is ample proof of the absolute necessity and importance of the Church. Such premillennial theories as these are guilty of downgrading the Church and of stripping it of its genuine place in the economy of redemption.


    As Keil said, “Most of the church fathers and the older orthodox interpreters find prophesied here the appearance of Christ m the flesh, His Death, and the destruction of Jerusalem by the Romans in A.D. 70.

    That this is indeed the true interpretation is plainly indicated by the words of Jesus Christ who definitely applied “the abomination” spoken of by Daniel as an event that would occur in the siege of Jerusalem, as prophesied by Christ repeatedly in Matt. 24; Mark 13; and Luke 21.

    Furthermore, Christ warned the Christians that, “When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place, then let them that are in Judea flee unto the mountains” (Matthew 24:15,16).

    Many Christian commentators have pointed out that the Christians indeed heeded that warning. Eusebius tells how the Christians fled from Jerusalem when the Romans most unpredictably lifted their siege, a fact that even Josephus noted.F10 No Christian is said to have lost his life in the final destruction of Jerusalem.

    Now, for the believer in Christ, one such indication from our Lord and Redeemer is worth more than thousands of human opinions. Since, therefore, Jesus Christ himself related this vision to the destruction of Jerusalem by the Romans, that settles it; and we may therefore reckon the destruction of Jerusalem by the Romans in 70 A.D. As an event that was indeed accomplished within the prescribed “seventy weeks” of this vision. That is what these verses actually say.


    Note that six things are to be accomplished within the seventy weeks:

    1. To finish transgression.

    2. To make an end of sins.

    3. To make reconciliation for iniquity.

    4. To bring in everlasting righteousness.

    5. To seal up vision and prophecy.

    6. To anoint the most holy. (as in Dan. 9:24).

    “To finish transgression” is a reference to the fairness of Israel’s sins culminating in their rejection of the Messiah. As a result of that “finishing” of their transgressions, they were judicially condemned and hardened, their city and religious economy destroyed, and the people scattered all over the world. For almost 2,000 years they disappeared as a nation; and, even with the revival of a modern “Israeli” today, it has no legitimate connection whatever with ancient Israel.

    To make an end of sins?
    This was accomplished when Christ condemned sin in the flesh. Only in Jesus Christ has there ever been any such thing as the absolute forgiveness of sins. This line alone makes it certain that Christ’s coming is here foretold.

    To make reconciliation for iniquity?
    This means `to pardon, to blot out by means of a sin-offering, I.e., to forgive.’F11 Here is a certain reference to the atonement for human transgression wrought by Jesus Christ on Calvary, as a result of which reconciliation of men to God could occur. This is precisely the thing that restored the broken fellowship between man and his God. We are indebted to Thomson who tells us that the word used here, `To make an atonement,’ is the technical word used fifty times in Leviticus for the offering of atoning sacrifice.F12

    To bring in everlasting righteousness?
    The only righteousness our poor world ever saw was the righteousness wrought by Christ. He is indeed the righteousness of God; there cannot possibly be any other source of it. The notion that this bringing in of everlasting righteousness could pertain to any other person that Christ is impossible of acceptance. This righteousness came from above; it did not rise out of the earth; Jesus brought it.

    To seal up vision and prophecy?
    We regard this as a figure referring to the confirmation of the ancient prophecies by their most marvelous fulfillment in the events of the ministry of Jesus Christ. Some 333 prophecies of the Old Testament pointing to the coming of Jesus Christ were most circumstantially fulfilled in his life, death, resurrection, etc.

    To anoint the most holy?
    This is so obviously a reference to Jesus Christ that we still marvel that the expression Most Holy is not capitalized, as in KJV or as in Douay which reads it, Saint of saints may be anointed. As we noted above, however, every word of this prophecy is disputed, and even Keil did not allow that this expression can refer to a person, making it a reference to some thing, not a person. Keil could not have so misunderstood this if he had consulted 1 Chr. 23:23, where without the article (the basis of Keil’s rejection) the phrase applies to an individual. It is indeed applied most frequently to persons: to Aaron (Exodus 40:13), to Saul (1 Samuel 10:10), and to David (1 Samuel 16:3);F13 Therefore the ancient renditions of this place are correct. This understanding of it was accepted by the Jews, and the old Syriac translates this text, `To the Messiah, the Most Holy.’F14

    The shenanigans of the critical community regarding the interpretation of this anointing were discussed by Keil. He noted that they refer all of this to the times of Maccabees or a little earlier, alleging that the “anointing” here refers to the consecration of the altar of burnt-offering which was restored by Zurabbel and Joshua, or to the consecration of the altar following its desecration by Antiochus Epiphanes. Keil stated categorically that, “None of these interpretations can be justified.”F15 To begin with, there were not any anointings during the era of the 2nd temple! “According to the definite uniform tradition of the Jews, the holy anointing oil did not even exist during the times of the second temple!”F16

    These six things therefore pertain exclusively to the times of the First Advent of Christ and the setting up of his eternal kingdom.

    Dan. 9:25 advances the prophecy by giving the “terminus a quem” for the seventy weeks, namely from the date of the commandment to restore and to rebuild the city of Jerusalem. This of course was somewhat subsequent to the end of the Babylonian captivity; and the difficulty is compounded by our ignorance of just exactly when that commandment went forth. It is not even known if this means the commandment “from God” or by some kingly edict. There are several proposals as to just exactly when we should begin counting the seventy weeks. There is another problem. The weeks, understood as “weeks of years” theory is widely accepted and generally taken for granted; and yet it has not been actually proved. The nearest thing we have to proof that these 490 days should actually be understood as 490 years derives from the fact that Christ identified this prophecy as reaching to 70 A.D., which definitely favors the day for a year understanding of it.

    The big message in Dan. 9:25, from Daniel’s viewpoint was that God definitely promised that “The city shall be built again … in troublous times.” For a city that had already lain in desolation for the better part of a century, this must have been welcome news indeed to the grieving prophet.

    The whole seventy weeks were not to pass before Messiah came; that event would occur at the expiration of 69 weeks, interpreted by many as 483 years. Here again is the difficulty of any certainty as to what part of Jesus’ life is reached by this calculation. His anointing (baptism) took place in A.D. 26; his death, burial, and resurrection in April of A.D. 30. Added to the uncertainty as to the “terminus a quem”, it is almost impossible to be dogmatically certain as to the exact times specified. Nevertheless there is great utility in the prophecy.

    Thomson calculated the starting point of the “seventy weeks” as 445 B.C., relating it to a positive command for Nehemiah to build “the walls.” Allowing this, the 490 years would bring us to 32. A.D. (about the time, but not exactly the time, of Christ’s Ascension); and the sixty-nine weeks would bring us to A.D. 25 (about the time of Christ’s baptism, that is, his anointing).F17 No one can fail to be impressed with how nearly these calculations correspond to sacred occasions in the life of Our Lord. Allowing for the fact, that the seventy years of Israel’s captivity turned about to be only about 68 or 69 years, one can see that such calculations as these commend themselves to many people.

    Dan. 9:26 begins with the statement, “After the threescore and two weeks”; and the interesting thing is that there has been no previous mention of any “threescore and two weeks.” There is a mention of the seven weeks and three-score and two weeks (69 weeks); and therefore it is hard to resist the conclusion that perhaps a word has fallen out of the text here, thus making the meaning to be, “Now after the sixty nine weeks.” Some scholars have raised the question of a defective text here; and we are not personally able to evaluate such claims.

    Nevertheless, it is perfectly clear that the 69th week takes us to “The Prince” who can be none other than the Christ.

    The cutting off of “the prince” followed quickly upon the appearance of Christ in his ministry; and although the destruction of Jerusalem which is mentioned in Dan. 9:26 as something to be accomplished within the seventy weeks, it is not necessary to suppose that the seventieth week needed to be extended unduly to reach the actual terminal date of Jerusalem in 70 A.D. Christ indeed prophesied the total destruction of the city repeatedly, declaring that not one stone should be left on top of another within the temple complex itself, that her enemies would come and cast a trench about her and dash her little ones in pieces within her. True to the language of all the prophets, what God (or Christ) prophesied would happen was spoken of in the past tense, as something already done. That is why the destruction of Jerusalem was to be accomplished (in that sense) within the actual terminus of the seventy weeks.

    It is apparent that in this interpretation, we have ignored altogether the “sixty and two weeks,” there being no way that we can discover any meaning in them. That they are indeed a part of the seventy weeks, and that they do not constitute a gap and an extension of the seventieth week to some far off end of time appearance, has been discerned by many scholars.

    The destruction of Jerusalem is here plainly included in the seventy weeks; and we have interpreted this to mean that within that time, Christ indeed condemned the city to total destruction, a prophecy actually fulfilled nearly forty years after Christ spoke.

    “Even unto the end …” would appear to be a reference to the end of the Jewish nation. That there could also be overtones of the final termination of human probation in this is also freely admitted.

    Now, the prophecy in Dan. 9:27, to the effect that Christ should make the covenant firm with many for one week is a clear reference to the public ministry of Jesus Christ.

    It is here called “a week,” indicating a seven year period; but with this limitation! He the Messiah was cut off “in the midst of the week,” that is after three and one half years, which corresponds exactly to the facts. The further references to the destruction of Jerusalem, “the flood,” and “the war,” etc. are prophecies of the great tribulations that should overwhelm Jerusalem at the times when her doom was executed by the armies of Vespasian and Titus in the year 70 A.D.


    Jesus Christ interpreted this as an event that would be openly visible to all, saints and sinners alike; he associated it with the destruction of Jerusalem; and in the light of the fact that the destruction of that city was itself a type of the final holocaust on the eternal Judgment Day, and that many of the conditions existing in God’s Israel prior to that event would also be manifested a second time in the New Israel prior to final Judgment, it appears that a second abomination of desolation shall occur in the final days of Adam’s race on earth.

    Exactly what was this “abomination of desolation?” Notice that there are two things in this, namely, abomination, and desolation.

    The abomination referred to the gross pollution of the “holy place,” a reference to the temple sanctuary, or more properly, the Holy of Holies itself. This was to be the signal that indicated the approaching “desolation,” thus it is said that the desolation was to come upon the “wing” of abominations (note the plural), indicating that the desolations would be a direct result of the gross pollution of the holy place.

    What happened? The Jewish people requested that a robber, named Barabbas, should be released to them instead of Christ (Mark 15:11); and it was appropriate that the consequences of such a choice should have been received by them making it. Josephus devotes twenty pages to a description of the sordid details of how a band of ruthless outlaw robbers took complete charge of the city, along with the entire temple complex, long before the Romans came, and who committed wholesale barbarity, rapines, plunderings, and murders, “over 12,000 of the nobility being brutally put to death, along with countless thousands of the common people. They even filled up the Holy of Holies itself with dead bodies! The robbers fell upon the people as upon a flock of profane animals and cut their throats in what place soever they caught them!”F18 Josephus commented on this thus: “I cannot but think that it was because God had doomed this city to destruction, as a polluted city, that he cut off those great defenders, namely, the nobility.”F19 In this connection Josephus also related how:

    “There was a certain ancient oracle of those men (the Jews), that the city should be taken and the sanctuary burnt, by right of war, when a sedition should invade the Jews, and their own hands should pollute the temple of God.”F20

    Bickersteth’s discerning comment on this is that, “Their outrages against God were the special cause of the desolation of Jerusalem … theirs was the abomination that filled up the measure of their iniquities and caused the avenging power of Rome to come down upon them and crash them.”F21

    Thus the Jews made the holy place desolate morally; and the Romans made it (and the city) desolate by their ruthless destruction of them.

    Almost certainly, here is the portion of this prophecy that may be applied to the end of all things culminating in the Final Judgment.

    Just as the Old Israel finally turned totally against God; so also shall it be in the final days of the New Israel when “the times of the Gentiles have been fulfilled.” Rev. 16 describes a time when the moral environment of the whole earth shall be corrupted in a near-total degree. It is of that period that Jesus asked, “When the Son of Man cometh, shall he find faith on the earth” (Luke 18:8). In Christ’s multiple prophecy of the end of the world (Matthew 24:9-11), Christ warned that the ordinary upheavals of history such as wars and rumors of wars, floods, earthquakes, famines, etc. were not to be understood as “signs” of the end. The significant thing was what was happening among God’s people themselves. When the time comes that the Church herself has forsaken the fundamentals of her faith in Christ, the abomination that makes desolate shall again appear in the “holy place,” in the last instance of it, in the Church herself. There are many shameful developments in the visible Christendom of our own times that are frightening!

    All of this prophecy appears to this writer as clearly understandable except the matter of the 62 weeks which we cited above. What ever this may mean, granted that it could indeed be a faithful record of the sacred text, we have been unable to discover any means of arriving at a scriptural explanation of it.

    There remains the strong possibility that “the sixty two weeks” was not originally a reference to a period of sixty-two weeks (no such period having been mentioned previously in the whole Bible), but rather to the “seven weeks and threescore weeks and two weeks” just mentioned in the previous verse, namely, the 69 weeks. Certainly, we are justified in the rejection of the irresponsible millennial views that are imported into the passage. Some things are simply not revealed; and, as far as we can discern, the matter of these alleged 62 weeks is one of them.

    One thing stands out — these seventy weeks were about to be completed, as indicated by Christ’s reference to the abomination that makes desolate, which was soon to be fulfilled. This was clearly stated by Christ.

    Therefore, when Christ charged the Pharisees with being weather prophets who were nevertheless unable to “discern the signs of the times” (Matthew 16:3), it was most likely that one of the signs the Pharisees could not discern was that of the “seventy weeks” of Daniel approaching their termination.


    Anyone can take from these commentaries what they will–I’m only sharing them for your own research…

  13. Do you (or does anyone else) happen to know of any solid Bible teachers (non-hyperpreterists please) who have compiled a good list and/or chart of passages which appear to directly tie in to the events of 67-73 AD?

    One website which has some items of interest on this Adam is:


    Its not a hyperpreterists website, and deals ‘mostly’ [be discerning] with historical papers, books and articles of interest from past church fathers.

    The link above will take you to a page concerning, The Significance of A.D. 70.

    I’ve used the website in the past because it has a great library which includes many historicist writings plus the “JOSEPHUS ‘WARS OF THE JEWS’ complete library.

    • PJ,

      Forgive me for only now acknowledging and thanking you for providing this link (“The Significance of AD 70”), and also the commentaries from “ewordtoday.” I have yet to read them, because I’ve been way too busy with work and my university studies this last week, but I look forward to doing so. It looks like some great information, and I greatly appreciate your taking the time to look these resources up in response to my questions.

      Actually, it just so happens that I will soon need to write a term paper which deals with the historical period between 200 BC – 200 AD. The requirements for this paper are quite broad. So I plan to focus on the events surrounding AD 70, and then I will have very good reason to spend time looking at all these things more in depth. Killing two birds with one stone…I like it. I’ll be sure to properly reference this article and others from your site when I do.

  14. Thanks PJ

    I never knew these commentaries existed! What a majority opinion on Daniel 9:27. The “He” being Christ who confirmed the New Covenant with many…And the destruction of Jerusalem and the Temple in Ad70 being connected to the 490 years (70 weeks of Daniel) 7X70…

    Adam Clarke seems to have mainly relied on the clear teaching of scripture and devoted the most time and thought to his commentaries.His use of the various readings of different Mss was outstanding! John Darby seems to be out there on his own tho…

    Coffman (at the end) of his commentaries does give us a bit more possibilities to consider before the second coming of the Lord Jesus…

    I wonder how many Christians even know about these commentaries?

    • It wasn’t until i started digging a few years ago that i came across these bible commentaries…and it sounds like you had the same reaction i did, which was WOW! lol…

      I think this is why its important to dig dig dig…and read the teachings from bible scholars prior to Darby and the Scofield bible becoming so popular.

  15. Michael….

    I’ve got your reply in the comments-waiting, but can’t post it because of its length.

    Could you edit/shorten it and then re-submit it? (maybe just give scripture references rather then the entire passages, etc ??)

    I wanted to let you know and to also say that no–the commentary quotes weren’t in answer to your question but were offered as a help to those still studying Daniel chapter 9.

    My only question for you ‘way back when’ ahahah… was ‘do you agree with the author of the article that Jesus is the “he” mentioned in verse 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.

  16. Indeed you are right PJ…

    My first reaction was WOW! I found about about John John Wesley (this year) on Polycarp’s blog…

    I had read something about Jamieson,Fausset and Brown elswhere…But i had no idea about these other men…Dig dig and dig some more…Yep sounds good to me PJ…

    Can we even imagine the things that we will know when the Lord Jesus returns!

  17. To long eh? That’s me! 😦 🙂

    I want to note a few things that cause me to be of some “restraints” from Scripture. I call them restraints in that they cause me to pause and add their consideration into the mix as I live and walk out in my daily “life” these Spiritual Truths whether or not “he” is Jesus or the antiJesus in the verse in question, Dan. 9:26. I too have been “created” by this God, The Spiritual Father of Abraham, Isaac and Jacob, Whose Word it is we are considering and Whose Son, Jesus Christ, who has come and died already, buried already and has risen already and now sitting and governing the affairs of this “life” at the Right Hand of Our Father of Righteousness, Peace and Joy.

    It is to this “daily life” and the “affairs” of this “life” I want to note and then I will just list a number of Scriptures that I believe have a direct bearing on it, question in question, is “he” Jesus?

    What is “it”, the “daily life” and the “affairs” of this “life” that I refer too?

    This “life” is the one the widow “threw” into the Treasury that day Jesus was making distinctions about the rich and poor in this “life”.

    This “life” is the one Paul focuses on when he is training Timothy to “live” “Life” as one of God’s Disciples and Warriors and members of God’s Army alive and present in this “life” on earth.

    This “life” is a cause for the downfall of many as John warns us by not being entangled in three things, one, the lust of the flesh, two, the lust of the eyes and three, the pride of this “life”.

    Jesus Himself says of this “life” that it is what “chokes” out the “Life” we are called to “live” in this “life”.

    What then is this “life” that I am noting that makes for Peace on earth and goodwill towards men in every nation, tribe, kindred and tongue?

    Here is the Greek definition:

    A primary word; life, that is, (literally) the present state of existence; by implication the means of livelihood: – good, life, living.

    When giving instruction to Timothy, Paul uses this Greek word, here:

    1Ti 2:1 First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people,
    1Ti 2:2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way.

    The Greek word is found in verse 2, “quiet life”/”bios”.

    And Paul uses this same word, here:

    2Ti 2:3 Share in suffering as a good soldier of Christ Jesus.
    2Ti 2:4 No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.

    The Greek word is found in verse 4, “civilian pursuits”/”bios”.

    One of the best places in Scripture that makes clear the distinctions of these various words, “life”, that God wants us to focus on is in these verses where this word “life/bios” is found used also, here:

    1Jn 3:14 We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death.
    1Jn 3:15 Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.
    1Jn 3:16 By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers.
    1Jn 3:17 But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?

    In all cases when the Holy Ghost wants to emphasize His “Life”, that is the Holy Ghost’s Life,or Our Heavenly Father’s Life or Jesus’ Life, “living” in this “life/bios” on earth, the Greek Word “Zao” is used.

    In 1 John 3:14 and 15, we see a Greek Word that is always associated with God’s “Life/Zao”. The Greek Word is “Zoe”:

    From G2198; life (literally or figuratively): – life (-time). Compare G5590.

    In verse 14: “….death into “life/zoe”…”

    This Greek Word is used in verse 15: “….and you know that no murderer has eternal “life/zoe” abiding in him.”

    In verse 16 though, another Greek Word is used, “psuche”: “….he laid down his “life/psuche” for us, and we ought to lay down our “lives/psuche” for the brothers

    From G5594; breath, that is, (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from G4151, which is the rational and immortal soul; and on the other from G2222, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew [H5315], [H7307] and [H2416]: – heart (+ -ily), life, mind, soul, + us, + you.

    Finally in verse 17 we see the use of this word, “life/bios”: “….has the world’s “goods/bios”…”.

    Why do I bring these things forth? Because, as you stated above PJ, there does seem to be, even among the commentors in this combox, a varied opinion as to who “he” is in the Word of the Lord to Daniel given to him by the Angel Gabriel, Dan 9:26.

    I have my own ideas and opinions which I am keeping close to my ownself. And seeing there have been “great” studies done that view it both as Jesus and this “son of perdition”, “thee antiChrist”, I am not in favor of letting out my ideas and opinions. Suffice it to say what I did say above initially and now in pointing to this distinction about the “life” we are to “live” now, knowing “Who” Jesus Christ is.

    Jesus Christ is the Only Begotten Son of God, an Eternal Being who became flesh and dwelt among us, born of the Virgin and fulfilled “All” Righteousness for all those called to “live” before God in His Righteousness. Seeing I know I too have failed to live Righteously before God, because I was not created to do so, rather as Paul says I was subjected to vainty in Hope, I am now “born again” to “His Living Hope” by the power of the Resurrection of The One Sent so that from now on I can live one day at a time til my last day on earth.

    As I cited above in the first comments I made, Paul makes clear in Colossians 2 that the “ceremonial” laws of Festal sacrifices before God, that Levitical system of the Priesthood given to Levi by Moses, is no longer necessary for me to “live” before God in righteousness. Now I am conjoined to Christ and I now, because of Christ, share in the blessings given to Christ, the Heir of all things. I am enjoying Life with God in Christ Jesus and I am enjoying the blessings of Abraham.

    Now, whether or not I am alive when the Lord returns at the end of the age, is not the issue. What is the major issue for all time from Adam til the last breath of the last human ever to breathe a breath is breathed, is whether or not I am called out of darkness and called into His glorious “Light” to live in His Righteousness forever as His son of Light too. I am. And so I now can live today as though it is my last. And if tomorrow comes and I find myself again, as today, in here blogging away with you, then I will count it as much of a blessing to be so doing then as I do now!

    I will post the verses next:::>

  18. Here are then some verses that “restrain me” in my considerations of the Seventy Weeks Prophecy of Daniel found in his writings, chapter 9:

    Psa 110:1-7 —-Psa 149:1-9—Dan 2:44-45—Luk 11:20-23—Joh 12:28-32—Act 1:6-8—1Co 10:32-33—1Co 15:22-24—
    Heb 1:8-12—Heb 2:11-16—Heb 9:13-15—Heb 12:21-24—2Pe 3:10-12—2Jn 1:6-9—Jud 1:20—Rev 1:4-6—Rev 5:9-10—
    Rev 11:15—Rev 22:17

  19. I have my own ideas and opinions which I am keeping close to my ownself. And seeing there have been “great” studies done that view it both as Jesus and this “son of perdition”, “thee antiChrist”, I am not in favor of letting out my ideas and opinions.

    OK, fair enough.. 🙂

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