The Last Week of Seven Years
September 14th, 2012
It is time for a FIRST Wild Card Tour book review! If you wish to join the FIRST blog alliance, just click the button. We are a group of reviewers who tour Christian books. A Wild Card post includes a brief bio of the author and a full chapter from each book toured. The reason it is called a FIRST Wild Card Tour is that you never know if the book will be fiction, non~fiction, for young, or for old…or for somewhere in between! Enjoy your free peek into the book!
You never know when I might play a wild card on you!
Today’s Wild Card author is:
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and the book:
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Hannibal Books (June 1, 2012)
***Special thanks to Jennifer Nelson of Hannibal Books for sending me a review copy.***
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ABOUT THE AUTHOR:
Joe E. Tarry was born near Lovington, NM, in 1935. He graduated with a double major and received a bachelor of arts in religion and history from Eastern New Mexico University and a master of divinity from Golden Gate Baptist Theological Seminary. He and his wife, Leona, served for more than 35 years as missionaries to the cities of Governador Valadares and Belo Horizonte, Minas Gerais, in Brazil before retiring in Ruidoso, NM. Tarry has written 14 books in Portuguese and five in English.
SHORT BOOK DESCRIPTION:
Although hundreds upon hundreds of books have been written to analyze the prophetic riddle in Daniel 9 and the symbolic language used both by Daniel and John (Revelation), Tarry takes a slightly different approach to end-times matters.He contends that three things make his book unique. This involves his positioning of the “last week of the seven years” (referenced in Daniel 9) in a different place than does the typical writer on these subjects. Many students of these matters place the happenings in this reference at the end of the Book of Revelation. Tarry contends that the first half of the last week of years begins immediately after Jesus’ death and ends at the destruction of Jerusalem 35 years later. Tarry contends that the second half of the last week of years that most writers put at the end of time includes the last great tribulation. This involves the 35-year period from the destruction of Jerusalem until Jesus appears to the apostle John to tell him to write the rest of prophecy, about A.D. 105.
In dividing the Book of Revelation, Tarry considers the three parts as Revelation 1:19 mentions: The things which you have seen (past); the things which are (present); and the things which will take place (future). His is a thoughtful and thought-stimulating commentary which is designed to inspire Christian commitment and trust in God for the end of the age.
Product Details:
List Price: $19.95
Paperback: 368 pages
Publisher: Hannibal Books
Language: English
ISBN-10: 161315030X
ISBN-13: 978-1613150306
ISLAND BREEZES
I’m still working on this book. It’s not one which a person can read in a few hours or even a few days. There’s a lot of knowledge to grasp here.
The books of Daniel and Revelation are filled with prophecy and symbols. Mr. Tarry has studied these books extensively and offers insight into what was meant for days long gone by as well as what this means for us.
You would do well to explore these Bible prophecies with Mr. Tarry.
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AND NOW…THE FIRST CHAPTER:
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Chapter 1
End of the Old Covenant According to
Daniel
Daniel
Introduction
The history of the human race is not a beautiful story of
all victories and a glorious walk with Holy Creator God. In fact, the men that
delight Godâs heart the most before Abraham exists are Adam, Abel, Seth, Enoch,
Noah, and Job. Abel takes the first stand for righteousness after Adam and Eve
sin and choices become necessary in life. On the dark side, Abel is killed by
his brother, Cain, for making the right spiritual choice. Seth follows in the
lineage, as he strives to maintain a spirituality that pleases God. Enochâs
purer spirituality delights God so much that He spares him from the curse of
natural death that plagues sinful, human bodies. Noah has a brilliant record
and is chosen since he and his family, because of their faith in God, are the
only ones worthy of being spared from the great flood. I believe Job lives not
long before Abraham. Among all of those from Noah to Abraham, Noah has a faith
that is the most pleasing to God. God does not make a covenant with any of
these men, but they shine like the moon and the brightest stars among a dark,
sinful, human existence on this beautiful earth.
all victories and a glorious walk with Holy Creator God. In fact, the men that
delight Godâs heart the most before Abraham exists are Adam, Abel, Seth, Enoch,
Noah, and Job. Abel takes the first stand for righteousness after Adam and Eve
sin and choices become necessary in life. On the dark side, Abel is killed by
his brother, Cain, for making the right spiritual choice. Seth follows in the
lineage, as he strives to maintain a spirituality that pleases God. Enochâs
purer spirituality delights God so much that He spares him from the curse of
natural death that plagues sinful, human bodies. Noah has a brilliant record
and is chosen since he and his family, because of their faith in God, are the
only ones worthy of being spared from the great flood. I believe Job lives not
long before Abraham. Among all of those from Noah to Abraham, Noah has a faith
that is the most pleasing to God. God does not make a covenant with any of
these men, but they shine like the moon and the brightest stars among a dark,
sinful, human existence on this beautiful earth.
By Abrahamâs time the worldâs population has greatly
increased, especially by Ham, Japheth, and Shemâs descendants. God makes a
covenant with Noah never to send another flood, but this is not a covenant for
social and spiritual benefits. Ham, Cush, Mizraim, and Canaan are very
productive; their descendants spread in all directions. God wants to work in a
close, spiritual way with people that He selects, but He wants to do so with
the purpose of their being witnesses of His love and grace to all peoples.
Abraham is the person that best fits the prerequisite of genuine and total
faith in Creator God. Therefore God chooses Abraham to make a covenant that
will affect all peoples. Time after time throughout history Godâs First
Covenant people disappoint Him. In Godâs perfect timing He sends Jesus to
fulfill the promise made to Eve for a Redeemer Who will be for all people.
Jesus will prepare the way for His Holy Spirit to dwell in the New Covenant
peopleâs hearts. The Old Covenant has to end; it ends in a terrible
tribulation. The Old Covenant is dying while a fresh New Covenant is being
established. From Jesusâ birth until A.D. 70 we have an overlapping. The New
Covenant begins in the middle of this 70-year period. The new, enthusiastic
converts of Christ, however, begin in a tribulation period also. How will this
turn out? First we need to examine carefully the ending of the Old Covenant.
Then we can compare the circumstances with the New Covenant peopleâs
experiences.
increased, especially by Ham, Japheth, and Shemâs descendants. God makes a
covenant with Noah never to send another flood, but this is not a covenant for
social and spiritual benefits. Ham, Cush, Mizraim, and Canaan are very
productive; their descendants spread in all directions. God wants to work in a
close, spiritual way with people that He selects, but He wants to do so with
the purpose of their being witnesses of His love and grace to all peoples.
Abraham is the person that best fits the prerequisite of genuine and total
faith in Creator God. Therefore God chooses Abraham to make a covenant that
will affect all peoples. Time after time throughout history Godâs First
Covenant people disappoint Him. In Godâs perfect timing He sends Jesus to
fulfill the promise made to Eve for a Redeemer Who will be for all people.
Jesus will prepare the way for His Holy Spirit to dwell in the New Covenant
peopleâs hearts. The Old Covenant has to end; it ends in a terrible
tribulation. The Old Covenant is dying while a fresh New Covenant is being
established. From Jesusâ birth until A.D. 70 we have an overlapping. The New
Covenant begins in the middle of this 70-year period. The new, enthusiastic
converts of Christ, however, begin in a tribulation period also. How will this
turn out? First we need to examine carefully the ending of the Old Covenant.
Then we can compare the circumstances with the New Covenant peopleâs
experiences.
Daniel is the only person Jesus uses as a reference for end-
times prophecy. God uses Gabriel and other angels to dictate the end times of
the First Covenant. Therefore, we necessarily have to study about this subject
in Danielâs book first before we study the book Jesus dictates to the apostle
Johnâthe Book of Revelation. The first thing that has to be done is to decide
whether Daniel 7-12 is written in figurative (symbolic) or literal style. I
believe these chapters are written in symbolic style, because the animals
symbolize four powerful political kingdoms. The last two weird
âbeastsââespecially the fourth âbeastââaffect the world until the end of time.
Figurative numbers also are used. In Matthew 24 Jesus calls the apostlesâ
attention to Danielâs prophecies as necessary for understanding their questions
about the destruction of the temple and surrounding buildings. Daniel actually
is clarifying the signs of the end of the covenant God makes with Abraham (and
renews with Isaac and Jacob).
times prophecy. God uses Gabriel and other angels to dictate the end times of
the First Covenant. Therefore, we necessarily have to study about this subject
in Danielâs book first before we study the book Jesus dictates to the apostle
Johnâthe Book of Revelation. The first thing that has to be done is to decide
whether Daniel 7-12 is written in figurative (symbolic) or literal style. I
believe these chapters are written in symbolic style, because the animals
symbolize four powerful political kingdoms. The last two weird
âbeastsââespecially the fourth âbeastââaffect the world until the end of time.
Figurative numbers also are used. In Matthew 24 Jesus calls the apostlesâ
attention to Danielâs prophecies as necessary for understanding their questions
about the destruction of the temple and surrounding buildings. Daniel actually
is clarifying the signs of the end of the covenant God makes with Abraham (and
renews with Isaac and Jacob).
Chapter 7 is a prelude that covers all of history from
Daniel to the end of the world. Chapter 7 is divided into four parts after the
historical setting:
Daniel to the end of the world. Chapter 7 is divided into four parts after the
historical setting:
1. All the âbeastsâ representing four kingdoms are pertinent
to the lives of Israel/Judah;
to the lives of Israel/Judah;
2. The fourth hideous âbeastâ during the First Covenant
period;
period;
3. The fourth hideous âbeastâ during the Second Covenant
period;
period;
4. We have the final facts about the fourth âbeastâ. Daniel
is allowed to just touch a point or two about the end of the world because
Jesus Himself, through the apostle John, is going to fill in the details.
is allowed to just touch a point or two about the end of the world because
Jesus Himself, through the apostle John, is going to fill in the details.
Setting of Time and
Place for Chapter 7
Place for Chapter 7
In the first year of Belshazzar king of Babylon, as Daniel
lies on his bed he sees a dream and visions in his mind; then he writes the
dream down and relates the following summary of it. Daniel says, âI was looking
in my vision by night, and behold, the four winds of heaven were stirring up
the great sea. And the four great beasts were coming up from the sea, different
from one anotherâ (Dan. 7:1-3).
lies on his bed he sees a dream and visions in his mind; then he writes the
dream down and relates the following summary of it. Daniel says, âI was looking
in my vision by night, and behold, the four winds of heaven were stirring up
the great sea. And the four great beasts were coming up from the sea, different
from one anotherâ (Dan. 7:1-3).
Part IâFour Strange
âBeastsâ Rising from the âSeaâ
âBeastsâ Rising from the âSeaâ
1. In verse 4 the first âbeastâ arises from the âseaâ in the
form of a âlionâ. This âbeastâ has âwings of an eagleâ; the âwingsâ are plucked
off. Then he stands up âon two feet like a manâ and is given a âhuman mindâ.
form of a âlionâ. This âbeastâ has âwings of an eagleâ; the âwingsâ are plucked
off. Then he stands up âon two feet like a manâ and is given a âhuman mindâ.
2. The second animal (v. 5) is similar to a âbearâ. He
arises on his side and has âthree ribs in its mouth between its teethâ. He is
told to ââArise, devour much meat!ââ
arises on his side and has âthree ribs in its mouth between its teethâ. He is
told to ââArise, devour much meat!ââ
3. In verse 6 the third âbeastâ looks like a âleopardâ but
has âfour wings of a birdâ. This âbeastâ strangely has âfour headsâ; large
territory is given to this animal.
has âfour wings of a birdâ. This âbeastâ strangely has âfour headsâ; large
territory is given to this animal.
4. In verses 7-8 a strange, dreadful-looking âbeastâ,
âterrifying and extremely strongâ, rises from the âseaâ . This frightful animal
has large teeth and devours, crushes, and tramples âdown the remainder with its
feetâ. Its main difference from the others is that this âbeastâ has âten
hornsâ. A new little âhornâ grows up among the âten hornsâ. Three of the large âhornsâ
are pulled up by their roots from the beastâs head. The little âhornâ has âeyes
of a manâ; its mouth spews out challenging âboastsâ.
âterrifying and extremely strongâ, rises from the âseaâ . This frightful animal
has large teeth and devours, crushes, and tramples âdown the remainder with its
feetâ. Its main difference from the others is that this âbeastâ has âten
hornsâ. A new little âhornâ grows up among the âten hornsâ. Three of the large âhornsâ
are pulled up by their roots from the beastâs head. The little âhornâ has âeyes
of a manâ; its mouth spews out challenging âboastsâ.
Part IIâThe First
Covenant People and Fourth Hideous Beast (Dan. 7:9-10)
Covenant People and Fourth Hideous Beast (Dan. 7:9-10)
In this section we get a glimpse of God our Holy Father and
His ability to deal with the evil, hideous âbeastâ. Every word is important.
After this scary scene God wants Daniel to see another fact of the future. âI
kept looking until thrones were set up, and the Ancient of Days took His seat;
His vesture was like white snow, and the hair of His head like pure wool. His
throne was ablaze with flames, Its wheels were a burning fire. A river of fire
was flowing and coming out from before Him; thousands upon thousands were
attending Him, and myriads upon myriads were attending Him; the court sat, and
the books were openedâ (Dan. 7:9-10).
His ability to deal with the evil, hideous âbeastâ. Every word is important.
After this scary scene God wants Daniel to see another fact of the future. âI
kept looking until thrones were set up, and the Ancient of Days took His seat;
His vesture was like white snow, and the hair of His head like pure wool. His
throne was ablaze with flames, Its wheels were a burning fire. A river of fire
was flowing and coming out from before Him; thousands upon thousands were
attending Him, and myriads upon myriads were attending Him; the court sat, and
the books were openedâ (Dan. 7:9-10).
After he hears about the four âbeastsâ Daniel needs to be
uplifted; his mind must remain focused on Holy God that is in charge of earthâs
events. Daniel is taken into the end of Israelite and Judean history so beyond
a shadow of a doubt he can know that righteousness and justice will prevail
over evil. Descriptions that Godâs garment is âlike white snowâ and that His
hair like âpure woolâ indicate that spiritual purity is to prevail over evil.
uplifted; his mind must remain focused on Holy God that is in charge of earthâs
events. Daniel is taken into the end of Israelite and Judean history so beyond
a shadow of a doubt he can know that righteousness and justice will prevail
over evil. Descriptions that Godâs garment is âlike white snowâ and that His
hair like âpure woolâ indicate that spiritual purity is to prevail over evil.
The flames of âfireâ are confusing, especially since we know
that hell is an ever-burning âfireâ, but âfireâ has other connotations. âFireâ
also is a purifier of metalsâthe only thing that can melt hard metal. The lower
part of the fourth âbeastâ is made of âironâ. Humanity truly cannot overpower
roaring fires. However, here we are talking about spiritual âfireâ. The throne
on which God is sitting has âwheelsâ; both the throne and âwheelsâ are afire. A
river of âfireâ is flowing before the throneâa âfireâthat evil cannot put out.
The Holy Spirit is represented by flaming âfireâ. To me the popular expression
âon fire for the Lordâ means that one is blazing with Godâs Holy Spirit. Daniel
has been in a lionâs den alone with God and knows His power to deliver, but the
fourth âbeastâ is far more horrible than King Nebuchadnezzar is. Daniel
remembers the miracle in which God delivers his three friends Shadrach,
Meshech, and Abednego from the fiery furnace. Daniel evidently is away from the
capital on government business, or he would have been thrown into the fiery
furnace alongside his three friends. As he sees this vision, I think Daniel
understands that a victory over the fourth âbeastâ is the greatest challenge
over evil that humanity will have in this world. At the end of verse 10 Daniel
sees the final judgment. âThe court sat, and the books were openedâ ends this
scene, but Daniel has a glimpse of Holy Father and His power and justice! The animals
represent Satanâs force against Godâs power; therefore we are examining
spiritual warfare more than we are looking at a physical, conventional warfare.
that hell is an ever-burning âfireâ, but âfireâ has other connotations. âFireâ
also is a purifier of metalsâthe only thing that can melt hard metal. The lower
part of the fourth âbeastâ is made of âironâ. Humanity truly cannot overpower
roaring fires. However, here we are talking about spiritual âfireâ. The throne
on which God is sitting has âwheelsâ; both the throne and âwheelsâ are afire. A
river of âfireâ is flowing before the throneâa âfireâthat evil cannot put out.
The Holy Spirit is represented by flaming âfireâ. To me the popular expression
âon fire for the Lordâ means that one is blazing with Godâs Holy Spirit. Daniel
has been in a lionâs den alone with God and knows His power to deliver, but the
fourth âbeastâ is far more horrible than King Nebuchadnezzar is. Daniel
remembers the miracle in which God delivers his three friends Shadrach,
Meshech, and Abednego from the fiery furnace. Daniel evidently is away from the
capital on government business, or he would have been thrown into the fiery
furnace alongside his three friends. As he sees this vision, I think Daniel
understands that a victory over the fourth âbeastâ is the greatest challenge
over evil that humanity will have in this world. At the end of verse 10 Daniel
sees the final judgment. âThe court sat, and the books were openedâ ends this
scene, but Daniel has a glimpse of Holy Father and His power and justice! The animals
represent Satanâs force against Godâs power; therefore we are examining
spiritual warfare more than we are looking at a physical, conventional warfare.
Part IIIâThe Second
Covenant People and Their Encounter with the âBeastâ
Covenant People and Their Encounter with the âBeastâ
This âbeastâ that represents the Roman Empire becomes a
reality in 44 B.C., when Brutus and Cassius murder Caesar because they fear his
power. Octavian is Caesarâs great-nephew and adopted son. With the help of Mark
Antony and Lepidus, Octavian gains superiority for the leadership of the
anarchy, which later becomes an empire. In 27 B.C. Octavian takes the name
Augustus, meaning supreme. He is the initiator of the Roman Empire. The
supremacy of Rome lasts for about four centuries. Rome already has conquered
Jerusalem in about 64 B.C., before Octavian becomes the emperor. The Roman Empire, represented by
the beast, has little to do with the Old Covenant people until they are
conquered in 64 B.C.
reality in 44 B.C., when Brutus and Cassius murder Caesar because they fear his
power. Octavian is Caesarâs great-nephew and adopted son. With the help of Mark
Antony and Lepidus, Octavian gains superiority for the leadership of the
anarchy, which later becomes an empire. In 27 B.C. Octavian takes the name
Augustus, meaning supreme. He is the initiator of the Roman Empire. The
supremacy of Rome lasts for about four centuries. Rome already has conquered
Jerusalem in about 64 B.C., before Octavian becomes the emperor. The Roman Empire, represented by
the beast, has little to do with the Old Covenant people until they are
conquered in 64 B.C.
Daniel has seen God the Father and knows that the spiritual
kingdom is mightier than Satan is, but Satan the deceiver has an advantage.
Ever since Satan deceives Adam and Eve and human spirits are separated from
God, humanity is strongly inclined to sin. Daniel well knows the history of
humanity and that of the Israelites. Daniel has to know more about the curious
âbeastâ with a strong âhornâ, eyes, and mouth that blasphemes the spiritual
domain so vehemently. Therefore, Daniel is given some more information. âThen I
kept looking because of the sound of the boastful words which the horn was speaking;
I kept looking until the beast was slain, and its body was destroyed and given
to the burning fire. As for the rest of the beasts, their dominion was taken
away, but an extension of life was granted to them for an appointed period of
timeâ (Dan. 7:11-12). Death to the fourth âbeastâ happens at the end of the
Roman Empire several centuries later. In Revelation we will see that the fourth
âbeastâ returns to life and in the latter days causes havoc for Christianity.
kingdom is mightier than Satan is, but Satan the deceiver has an advantage.
Ever since Satan deceives Adam and Eve and human spirits are separated from
God, humanity is strongly inclined to sin. Daniel well knows the history of
humanity and that of the Israelites. Daniel has to know more about the curious
âbeastâ with a strong âhornâ, eyes, and mouth that blasphemes the spiritual
domain so vehemently. Therefore, Daniel is given some more information. âThen I
kept looking because of the sound of the boastful words which the horn was speaking;
I kept looking until the beast was slain, and its body was destroyed and given
to the burning fire. As for the rest of the beasts, their dominion was taken
away, but an extension of life was granted to them for an appointed period of
timeâ (Dan. 7:11-12). Death to the fourth âbeastâ happens at the end of the
Roman Empire several centuries later. In Revelation we will see that the fourth
âbeastâ returns to life and in the latter days causes havoc for Christianity.
In this same vision Daniel sees that the other three
âbeastsâ have lost their power, but an extension of life is granted to them for
an appointed period of time. These âbeastsâ represent Babylon, Persia, and
Greece. The fourth âbeastâ (Rome) has some traits of the other three. Although
their pagan political powers cease to exist, their evil traits are lasting.
Later we will study more about these.
âbeastsâ have lost their power, but an extension of life is granted to them for
an appointed period of time. These âbeastsâ represent Babylon, Persia, and
Greece. The fourth âbeastâ (Rome) has some traits of the other three. Although
their pagan political powers cease to exist, their evil traits are lasting.
Later we will study more about these.
Part IVâChristianity
and the Fourth âBeastâ
and the Fourth âBeastâ
The next vision soothes Danielâs troubled spirit. âAnd
behold, with the clouds of heaven One like a Son of Man was coming and He came
up to the Ancient of Days and was presented before Him. And to Him was given
dominion, glory, and a kingdom, that all the peoples, nations, and men of every
language might serve Him. His dominion is an everlasting dominion which will
not pass away; and His kingdom is one which will not be destroyedâ (Dan.
7:13-14). Wow! Daniel gets to see God the Father, known as âAncient of Daysâ.
The âOne like a Son of Manâ is the Messiah for whom Israel is waiting. This
vision is about a great promise that God had given to Eveâa promise Genesis
3:15 records. The Messiah will have a dominion made up of all âpeoplesâ and
ânationsâ. People of âevery languageâ will be serving the Messiah in a dominion
that never will be destroyed. Certainly Daniel is soothed, although certainly
he also perceives that the dominion of the Messiah is not a political
âkingdomâ, because Daniel hears: âHis dominion is an everlasting dominion which
will not pass away; and His kingdom is one which will not be destroyed.âAll
earthly dominions and kingdoms will pass away or âbe destroyedâ. Only something
spiritual lasts forever. Therefore Daniel is given an insight about the Kingdom
of Christ as being spiritual for all people in the world and eternally secure.
Very well, but Daniel seeks more information about the four âbeastsâ.
behold, with the clouds of heaven One like a Son of Man was coming and He came
up to the Ancient of Days and was presented before Him. And to Him was given
dominion, glory, and a kingdom, that all the peoples, nations, and men of every
language might serve Him. His dominion is an everlasting dominion which will
not pass away; and His kingdom is one which will not be destroyedâ (Dan.
7:13-14). Wow! Daniel gets to see God the Father, known as âAncient of Daysâ.
The âOne like a Son of Manâ is the Messiah for whom Israel is waiting. This
vision is about a great promise that God had given to Eveâa promise Genesis
3:15 records. The Messiah will have a dominion made up of all âpeoplesâ and
ânationsâ. People of âevery languageâ will be serving the Messiah in a dominion
that never will be destroyed. Certainly Daniel is soothed, although certainly
he also perceives that the dominion of the Messiah is not a political
âkingdomâ, because Daniel hears: âHis dominion is an everlasting dominion which
will not pass away; and His kingdom is one which will not be destroyed.âAll
earthly dominions and kingdoms will pass away or âbe destroyedâ. Only something
spiritual lasts forever. Therefore Daniel is given an insight about the Kingdom
of Christ as being spiritual for all people in the world and eternally secure.
Very well, but Daniel seeks more information about the four âbeastsâ.
Daniel is told that the four âkingsâ (kingdoms) will become
the most powerful on earth (Dan. 7:17). But the heavenly speaker calms Daniel
immediately by saying that ââthe saints of the Highest One would receive the
kingdom and possess the kingdom for all ages to comeââ (Dan. 7:18). This phrase
states that the ââsaintsââ of God will be more powerful than will all of the
four ââbeastsââ. All through this book you will wonder when will this victory
happen. From the beginning of time the two essentials for salvation are a
genuine and total faith in Creator God and belief in Godâs promise to send a
Messiah (Redeemer). Those saved in the past, from the beginning of time, are in
Paradise today waiting for the end of life on earth. As does no other person in
his generation, Abraham has total faith in God and His promises. Old Covenant
people who have the same faith as Abraham will enjoy the same promise. In the
New Covenant with Jesus every âsaintâ that has GENUINE and TOTAL faith in Jesus
as Savior is spiritually victorious over Satan and his fourth ââbeastââ. The
key words are the underlined ones: ââreceive the kingdomââ and ââpossess the
kingdom forever, for all ages to comeââ. As you read this book, you still may
wonder, âWhen will the spiritual saints overpower the evil forces of Satan?â
God re-establishes His spiritual ââkingdomââ with David, although the
ââkingdomââ is mixed with a political system. After David, the Old Covenant
âsaintsâ who are spiritually acceptable to God are fewer in number, because
they ignore the spiritual dimension of life. By the time Jesus arrives, only a
few Jews recognize Him as the Messiah. Therefore we see that most of the time
the Old Covenant âsaintsâ do not delight Godâs heart as a powerful ââkingdomââ
for long at a time. Jesus makes a New Covenant with those who believe and trust
Him as Savior, Lord, and Master. His âsaintsâ, although empowered by the Holy
Spirit, are for the most part a disappointment also. In the end of all times,
Jesus will reign for 1,000 years with His âsaintsâ that suffer to continue
faithful.
the most powerful on earth (Dan. 7:17). But the heavenly speaker calms Daniel
immediately by saying that ââthe saints of the Highest One would receive the
kingdom and possess the kingdom for all ages to comeââ (Dan. 7:18). This phrase
states that the ââsaintsââ of God will be more powerful than will all of the
four ââbeastsââ. All through this book you will wonder when will this victory
happen. From the beginning of time the two essentials for salvation are a
genuine and total faith in Creator God and belief in Godâs promise to send a
Messiah (Redeemer). Those saved in the past, from the beginning of time, are in
Paradise today waiting for the end of life on earth. As does no other person in
his generation, Abraham has total faith in God and His promises. Old Covenant
people who have the same faith as Abraham will enjoy the same promise. In the
New Covenant with Jesus every âsaintâ that has GENUINE and TOTAL faith in Jesus
as Savior is spiritually victorious over Satan and his fourth ââbeastââ. The
key words are the underlined ones: ââreceive the kingdomââ and ââpossess the
kingdom forever, for all ages to comeââ. As you read this book, you still may
wonder, âWhen will the spiritual saints overpower the evil forces of Satan?â
God re-establishes His spiritual ââkingdomââ with David, although the
ââkingdomââ is mixed with a political system. After David, the Old Covenant
âsaintsâ who are spiritually acceptable to God are fewer in number, because
they ignore the spiritual dimension of life. By the time Jesus arrives, only a
few Jews recognize Him as the Messiah. Therefore we see that most of the time
the Old Covenant âsaintsâ do not delight Godâs heart as a powerful ââkingdomââ
for long at a time. Jesus makes a New Covenant with those who believe and trust
Him as Savior, Lord, and Master. His âsaintsâ, although empowered by the Holy
Spirit, are for the most part a disappointment also. In the end of all times,
Jesus will reign for 1,000 years with His âsaintsâ that suffer to continue
faithful.
With great intensity the mystery âbeastâ distracts Daniel
again (v. 19). We can understand why Daniel is very confused. We live in a time
in which we know the whole history of the Old Covenant, the New Covenant,
through the Dark Ages as the Roman Empire establishes the state church, and
until today. We know about the tribulations by the âbeastâ until the Roman
government makes Christianity adapt to its constituency made up of pagan
practices. We can understand better than Daniel does, for we have seen through
history most of what is said about the beast. This is a large part of my next
book on The Dark Ages. However, the question is: do Christians today practice a
rich spirituality that indicates genuine and total faith in Christ?
again (v. 19). We can understand why Daniel is very confused. We live in a time
in which we know the whole history of the Old Covenant, the New Covenant,
through the Dark Ages as the Roman Empire establishes the state church, and
until today. We know about the tribulations by the âbeastâ until the Roman
government makes Christianity adapt to its constituency made up of pagan
practices. We can understand better than Daniel does, for we have seen through
history most of what is said about the beast. This is a large part of my next
book on The Dark Ages. However, the question is: do Christians today practice a
rich spirituality that indicates genuine and total faith in Christ?
Verse 11 expresses Danielâs thoughts. âThen I kept looking
because of the sound of the boastful words which the horn was speaking: I kept
looking until the beast was slain, and its body was destroyed and given to the
burning fire. As for the rest of the beasts, their dominion was taken away, but
an extension of life was granted to them for an appointed period of timeâ (Dan.
7:11-12). Would you not like to know what the âhornâ is saying? Maybe in the
last part of Revelation we will get a good idea as to what the loud-mouthed
little âhornâ is saying and is doing. Daniel knows that this horrible âbeastâ
is to die.
because of the sound of the boastful words which the horn was speaking: I kept
looking until the beast was slain, and its body was destroyed and given to the
burning fire. As for the rest of the beasts, their dominion was taken away, but
an extension of life was granted to them for an appointed period of timeâ (Dan.
7:11-12). Would you not like to know what the âhornâ is saying? Maybe in the
last part of Revelation we will get a good idea as to what the loud-mouthed
little âhornâ is saying and is doing. Daniel knows that this horrible âbeastâ
is to die.
But Daniel is having visions in his sleepâvisions that he
knows are from God. He shares this one with us because the visions are
extremely pertinent to people of all generations. âI kept looking in the night
visions, and behold, with the clouds of heaven One like a Son of Man was
coming, and He came up to the Ancient of Days and was presented before Him. And
was given dominion, glory and a kingdom, that all the peoples, nations, and men
of every language might serve Him. His dominion is an everlasting dominion
which will not pass away; and His kingdom is one which will not be destroyedâ
(Dan. 7:13-14). In this vision Daniel sees the Father and the Messiahâs arrival
and the spiritual âkingdomâ under the Messiah. This vision does not give a date
as to the arrival of the Messiah, but it verifies that the long-awaited Messiah
truly will arrive on earth. We know that the Messiahâs purpose is not to be a
physical king of a Jewish nation but is to have a spiritual âkingdomâ with
people from all nations. This verse also, to me, is a hint that the terrible
âbeastsâ represent a spiritual warfare between Satan and God over humanity.
Humans are caught in the middle of a dispute between God and Satan over control
of human souls (spirits) that God puts into people. As Creator, God has the
right of spiritual control over humanity. When Eve and Adam trust Satanâs
instructions over this right for God to control humanity, Satan disrupts this
perfect spiritual relationship. This is when war between God and Satan begins
for control of the human spirit and mind.
knows are from God. He shares this one with us because the visions are
extremely pertinent to people of all generations. âI kept looking in the night
visions, and behold, with the clouds of heaven One like a Son of Man was
coming, and He came up to the Ancient of Days and was presented before Him. And
was given dominion, glory and a kingdom, that all the peoples, nations, and men
of every language might serve Him. His dominion is an everlasting dominion
which will not pass away; and His kingdom is one which will not be destroyedâ
(Dan. 7:13-14). In this vision Daniel sees the Father and the Messiahâs arrival
and the spiritual âkingdomâ under the Messiah. This vision does not give a date
as to the arrival of the Messiah, but it verifies that the long-awaited Messiah
truly will arrive on earth. We know that the Messiahâs purpose is not to be a
physical king of a Jewish nation but is to have a spiritual âkingdomâ with
people from all nations. This verse also, to me, is a hint that the terrible
âbeastsâ represent a spiritual warfare between Satan and God over humanity.
Humans are caught in the middle of a dispute between God and Satan over control
of human souls (spirits) that God puts into people. As Creator, God has the
right of spiritual control over humanity. When Eve and Adam trust Satanâs
instructions over this right for God to control humanity, Satan disrupts this
perfect spiritual relationship. This is when war between God and Satan begins
for control of the human spirit and mind.
Oh, how blessed Daniel is to be chosen by God to write down
these wonderful things for the future. Unfortunately, only a few Jews take the
Book of Daniel seriously.
these wonderful things for the future. Unfortunately, only a few Jews take the
Book of Daniel seriously.
In his mind and spirit Daniel is suffering greatly. He
inserts his own thinking, which I appreciate. âAs for me, Daniel, my spirit was
distressed within me, and the visions in my mind kept alarming meâ (Dan. 7:15).
In verse 16 Daniel approaches one of the heavenly beings and asks for an exact
explanation of what he has been seeing. The angel complies with Danielâs
request; I believe the angels are there for this reason. ââThese great beasts,
which are four in number, are four kings who will arise from the earth. But the
saints of the Highest One will receive the kingdom and possess the kingdom
forever, for all ages to comeââ (Dan. 7:17-18). Victory for the saints is the
answer Daniel wants to hear, but somehow the angelic explanation does not seem
to cover the fourth beast nor give a definite explanation about the other three
âbeastsâ. So Daniel probes the angel for a more explicit answer about the
fourth âbeastâ. âThen I desired to know the exact meaning of the fourth beast,
which was different from all the others, exceedingly dreadful, with its teeth
of iron and its claws of bronze, and which devoured, crushed, and trampled down
the remainder with its feet, and the meaning of the ten horns that were on its
head, and the other horn that came up, and before which three of them fell,
namely that horn that had eyes and a mouth uttering great boasts, and which was
larger in appearance than its associatesâ (Dan. 7:19-20).
inserts his own thinking, which I appreciate. âAs for me, Daniel, my spirit was
distressed within me, and the visions in my mind kept alarming meâ (Dan. 7:15).
In verse 16 Daniel approaches one of the heavenly beings and asks for an exact
explanation of what he has been seeing. The angel complies with Danielâs
request; I believe the angels are there for this reason. ââThese great beasts,
which are four in number, are four kings who will arise from the earth. But the
saints of the Highest One will receive the kingdom and possess the kingdom
forever, for all ages to comeââ (Dan. 7:17-18). Victory for the saints is the
answer Daniel wants to hear, but somehow the angelic explanation does not seem
to cover the fourth beast nor give a definite explanation about the other three
âbeastsâ. So Daniel probes the angel for a more explicit answer about the
fourth âbeastâ. âThen I desired to know the exact meaning of the fourth beast,
which was different from all the others, exceedingly dreadful, with its teeth
of iron and its claws of bronze, and which devoured, crushed, and trampled down
the remainder with its feet, and the meaning of the ten horns that were on its
head, and the other horn that came up, and before which three of them fell,
namely that horn that had eyes and a mouth uttering great boasts, and which was
larger in appearance than its associatesâ (Dan. 7:19-20).
Verse 18 states that the ââsaintsââ of God will receive the
ââkingdomââ and will possess it forever. The next group of verses (7:20-28)
gives a short view of how the prophecy in verse 18 works out in two settings of
New Covenant people. The fourth ââbeastââ, the Roman Empire, will be very
active in the New Testament period. To understand these verses we have a
transition in verse 23. The ââsaintsââ have a great victory, but in verse 23
the vision returns to the fourth ââbeastââ again. He wars against the
ââsaintsââ and is victorious over them. In verse 26 the ââsaintsââ of God are
victorious another time and forever. As we get into Revelation, because we have
seen history up until that point, our understanding will be clearer, I believe.
ââkingdomââ and will possess it forever. The next group of verses (7:20-28)
gives a short view of how the prophecy in verse 18 works out in two settings of
New Covenant people. The fourth ââbeastââ, the Roman Empire, will be very
active in the New Testament period. To understand these verses we have a
transition in verse 23. The ââsaintsââ have a great victory, but in verse 23
the vision returns to the fourth ââbeastââ again. He wars against the
ââsaintsââ and is victorious over them. In verse 26 the ââsaintsââ of God are
victorious another time and forever. As we get into Revelation, because we have
seen history up until that point, our understanding will be clearer, I believe.
The heavenly Messenger continues as Daniel focuses intently
on the larger âhornâ, with eyes and mouth, as the âhorn was waging war with the
saints and overpowering them until the Ancient of Days came and judgment was
passed in favor of the saints of the Highest One, and the time arrived when the
saints took possession of the kingdomâ (Dan. 7:21-22). This is a key verse; we
find the answer to this in Revelation 19 and 20. Daniel finally gets a clearer
answer from a heavenly host. Letâs examine Daniel 7:20-28 carefully, point by
point.
on the larger âhornâ, with eyes and mouth, as the âhorn was waging war with the
saints and overpowering them until the Ancient of Days came and judgment was
passed in favor of the saints of the Highest One, and the time arrived when the
saints took possession of the kingdomâ (Dan. 7:21-22). This is a key verse; we
find the answer to this in Revelation 19 and 20. Daniel finally gets a clearer
answer from a heavenly host. Letâs examine Daniel 7:20-28 carefully, point by
point.
1. The fourth âbeastâ is a fourth âkingdomâ on the earth,
different from the others. This unusual
âkingdomâ will devour the whole earthâtreading over and crushing the
armies in the known world (Dan. 7:19). This description spiritually expresses
evil spiritual growth over the inhabited earth, especially the area referring
to countries oppressing Judah.
different from the others. This unusual
âkingdomâ will devour the whole earthâtreading over and crushing the
armies in the known world (Dan. 7:19). This description spiritually expresses
evil spiritual growth over the inhabited earth, especially the area referring
to countries oppressing Judah.
2. The âten hornsâ represent 10 âkingsâ in this most
powerful and unusual âkingdomâ. An 11th âhornâ (âkingâ) will appear; he has
eyes and a mouth with which he will brag loudly. He will become larger and more
powerful than will the other 10. He will subdue three opposing âkingsâ. This
may be aâkingdomâ within the âkingdomâ(Dan. 9:20).
powerful and unusual âkingdomâ. An 11th âhornâ (âkingâ) will appear; he has
eyes and a mouth with which he will brag loudly. He will become larger and more
powerful than will the other 10. He will subdue three opposing âkingsâ. This
may be aâkingdomâ within the âkingdomâ(Dan. 9:20).
3. The big âhornâ with eyes and mouth wages war with the
saints and is winning until God, the âAncient of Daysâ, judges and the âsaintsâ
take possession of the kingdom (vs. 21-22). The âsaintsâ overpower the evil,
powerful king.
saints and is winning until God, the âAncient of Daysâ, judges and the âsaintsâ
take possession of the kingdom (vs. 21-22). The âsaintsâ overpower the evil,
powerful king.
4. In Daniel 7:23-25 we find a repetition almost identical
to Daniel 7:19-22, except for some things that are added. The fourth ââbeastââ
is a fourth ââkingdomââ. He is ââdifferent from all the other kingdoms and will
devour the whole earth and tread it down and crush itââ (vs. 23). The ââbeastââ
grows ââhornsââ as in Daniel 7:7-12 and 7:19-20.
to Daniel 7:19-22, except for some things that are added. The fourth ââbeastââ
is a fourth ââkingdomââ. He is ââdifferent from all the other kingdoms and will
devour the whole earth and tread it down and crush itââ (vs. 23). The ââbeastââ
grows ââhornsââ as in Daniel 7:7-12 and 7:19-20.
5. This king will openly criticize the Most High and ââwear
downââ (persecute) the ââsaintsââ and will strive to ââmake alterations in
times and in law; and they will be given into his hand for a time, times, and
half a timeââ (Dan. 7:25).
downââ (persecute) the ââsaintsââ and will strive to ââmake alterations in
times and in law; and they will be given into his hand for a time, times, and
half a timeââ (Dan. 7:25).
6. ââBut the court will sit for judgment, and his dominion
will be taken away, annihilated and destroyed foreverââ (Dan. 7:26). This will
take place at the end of Revelation.
will be taken away, annihilated and destroyed foreverââ (Dan. 7:26). This will
take place at the end of Revelation.
7. ââThen the sovereignty, the dominion and the greatness of
all the kingdoms under the whole heaven will be given to the people of the
saints of the Highest One; His kingdom will be an everlasting kingdom, and all
the dominions will serve and obey Himââ (Dan. 7:27). This part is dealt with in
Jesusâ Book of Revelation. We know this period as âJesusâ 1,000-year
reignâ.
all the kingdoms under the whole heaven will be given to the people of the
saints of the Highest One; His kingdom will be an everlasting kingdom, and all
the dominions will serve and obey Himââ (Dan. 7:27). This part is dealt with in
Jesusâ Book of Revelation. We know this period as âJesusâ 1,000-year
reignâ.
8. âAt this point the revelation to Daniel ends. As for me,
Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept
the matter to myselfâ (Dan. 7:28). Later this fourth ââbeastââ is designated as
representing the Roman Empire. We meet this ââbeastââ at the end of the Old
Covenant period and again in the New Covenant era described in Revelation. We
discover that this ââbeastââ represents the principal world power that partners
with Satan to disturb, destruct, and destroy Godâs plan for the advancement of
pure spirituality in the world.
Daniel, my thoughts were greatly alarming me and my face grew pale, but I kept
the matter to myselfâ (Dan. 7:28). Later this fourth ââbeastââ is designated as
representing the Roman Empire. We meet this ââbeastââ at the end of the Old
Covenant period and again in the New Covenant era described in Revelation. We
discover that this ââbeastââ represents the principal world power that partners
with Satan to disturb, destruct, and destroy Godâs plan for the advancement of
pure spirituality in the world.
Daniel 8
Danielâs first vision is in the first year of Belshazzarâs
reign of the Babylonian Empire, which is represented by the âlionâ. Details of
the second vision, in Belshazzarâs third year, are given in Daniel 8:2-14. I
looked in the vision, and while I was looking I was in the citadel of Susa,
which is in the province of Elam; and I looked in the vision, and I myself was
beside the Ulai Canal. Then I lifted my eyes and looked, and behold, a ram
which had two horns was standing in front of the canal. Now the two horns were
long, but one was longer than the other, with the longer one coming up last. I
saw the ram butting westward, northward, and southward, and no other beasts
could stand before him nor was there anyone to rescue from his power, but he
did as he pleased and magnified himself (Dan. 8:2-4). The Medes and Persians
will take over the Babylonian Empire. The ram represents various kings that have
power over the Medes and Persian Empire, which is represented by the bear (Dan.
7:5). A strange thing is that the ram has one horn that is longer than the
other. The ram is butting in three directions; this indicates that the kings
have ambition to expand the kingdom westward toward Greece, to the north and to
the south, Egypt in particular. The Persian kings are sure that nothing could
stop them from their desire to expand in all directions. So the Persian king
confidently assumes that his dynasty will last a long time.
reign of the Babylonian Empire, which is represented by the âlionâ. Details of
the second vision, in Belshazzarâs third year, are given in Daniel 8:2-14. I
looked in the vision, and while I was looking I was in the citadel of Susa,
which is in the province of Elam; and I looked in the vision, and I myself was
beside the Ulai Canal. Then I lifted my eyes and looked, and behold, a ram
which had two horns was standing in front of the canal. Now the two horns were
long, but one was longer than the other, with the longer one coming up last. I
saw the ram butting westward, northward, and southward, and no other beasts
could stand before him nor was there anyone to rescue from his power, but he
did as he pleased and magnified himself (Dan. 8:2-4). The Medes and Persians
will take over the Babylonian Empire. The ram represents various kings that have
power over the Medes and Persian Empire, which is represented by the bear (Dan.
7:5). A strange thing is that the ram has one horn that is longer than the
other. The ram is butting in three directions; this indicates that the kings
have ambition to expand the kingdom westward toward Greece, to the north and to
the south, Egypt in particular. The Persian kings are sure that nothing could
stop them from their desire to expand in all directions. So the Persian king
confidently assumes that his dynasty will last a long time.
In verse 5 a male goat appears in the west. He travels
through the air without touching the ground; this means he is arriving quickly.
Strangely, this goat has only one horn between his eyes. Danielâs vision has
the male goat approaching the ram. He came up to the ram that had the two
horns, which I had seen standing in front of the canal, and rushed at him in
his mighty wrath. I saw him come beside the ram, and he was enraged at him; and
he struck the ram and shattered his two horns, and the ram had no strength to
withstand him. So he hurled him to the ground and trampled on him, and there
was none to rescue the ram from his power. Then the male goat magnified himself
exceedingly. But as soon as he was mighty, the large horn was broken; and in
its place there came up four conspicuous horns toward the four winds of heaven.
Out of one of them came forth a rather small horn which grew exceedingly great
toward the south, toward the east, and toward the Beautiful Land (Dan. 8:6-9).
through the air without touching the ground; this means he is arriving quickly.
Strangely, this goat has only one horn between his eyes. Danielâs vision has
the male goat approaching the ram. He came up to the ram that had the two
horns, which I had seen standing in front of the canal, and rushed at him in
his mighty wrath. I saw him come beside the ram, and he was enraged at him; and
he struck the ram and shattered his two horns, and the ram had no strength to
withstand him. So he hurled him to the ground and trampled on him, and there
was none to rescue the ram from his power. Then the male goat magnified himself
exceedingly. But as soon as he was mighty, the large horn was broken; and in
its place there came up four conspicuous horns toward the four winds of heaven.
Out of one of them came forth a rather small horn which grew exceedingly great
toward the south, toward the east, and toward the Beautiful Land (Dan. 8:6-9).
The goat initiates a battle and brutally destroys the ram
with two horns. In verse 8:10 the goatâs horn grows until it reaches heaven and
causes some of the host and some of the stars to fall to the earth; he tramples
on them. What military power describes this kind of power in ancient history?
The Greek Kingdom, represented by the âleopardâ. fits this description (Dan.
7:6). The goat sailing through the air refers to Alexander the Great, who
conquers his domain within 12 years, but he dies at age 32. He is a one-man
show and is represented by the one horn. He dies a young man in India but not
before making important accomplishments. God will use the Greek language that
Alexander makes prevalent everywhere to bring to pass a uniform language, as
English has become today. Later the Old Testament is translated into Greek; the
New Testament is written mostly in Greek. This helps spread the Gospel all over
what becomes the Roman Empire. Alexander also spreads intellectualism
everywhere as well as the worship of Greek gods. Alexander the Great spreads
paganism everywhere he goes. However he is the greatest and knows it. He exalts
himself extremely high.2
with two horns. In verse 8:10 the goatâs horn grows until it reaches heaven and
causes some of the host and some of the stars to fall to the earth; he tramples
on them. What military power describes this kind of power in ancient history?
The Greek Kingdom, represented by the âleopardâ. fits this description (Dan.
7:6). The goat sailing through the air refers to Alexander the Great, who
conquers his domain within 12 years, but he dies at age 32. He is a one-man
show and is represented by the one horn. He dies a young man in India but not
before making important accomplishments. God will use the Greek language that
Alexander makes prevalent everywhere to bring to pass a uniform language, as
English has become today. Later the Old Testament is translated into Greek; the
New Testament is written mostly in Greek. This helps spread the Gospel all over
what becomes the Roman Empire. Alexander also spreads intellectualism
everywhere as well as the worship of Greek gods. Alexander the Great spreads
paganism everywhere he goes. However he is the greatest and knows it. He exalts
himself extremely high.2
Then the male goat magnified himself exceedingly. But as
soon as he was mighty, the large horn was broken; and in its place there came
up four conspicuous horns toward the four winds of heaven (Dan. 8:8). This
verse refers to Alexanderâs death; for a few years his four generals hold the
kingdom together before they divide the kingdom among them. Remember, the goat
refers only to Alexander the Great, but the Greek Empire still is the
âleopardâ, but now the Empire is divided into four kingdoms: Western, Northern,
Eastern, and Southern. From this point on we will think of these four horns of
the goat and not the goat itself. In verse 11 one of the horns continues
magnifying himself to be equal with the Commander of the host (God). The
general removed the regular sacrifice from Him, and the place of His sanctuary
was thrown down. This will be described a little later. In verse 12 the host
(temple priest) becomes subject to the horn (actually invading army) and the
regular sacrifice discontinues. The goatâs horn representing the invading army
will try to destroy truth (Godâs Word) and will do whatever he pleases. At this
point, verse 13, Daniel hears a holy one speaking, and another holy one said to
that particular one who was speaking, âHow long will the vision about the
regular sacrifice apply, while the transgression causes horror, so as to allow
both the holy place and the host to be trampled?â The answer is: âFor 2,300
evenings and mornings; then the holy place will be properly restoredâ (Dan.
8:14).
soon as he was mighty, the large horn was broken; and in its place there came
up four conspicuous horns toward the four winds of heaven (Dan. 8:8). This
verse refers to Alexanderâs death; for a few years his four generals hold the
kingdom together before they divide the kingdom among them. Remember, the goat
refers only to Alexander the Great, but the Greek Empire still is the
âleopardâ, but now the Empire is divided into four kingdoms: Western, Northern,
Eastern, and Southern. From this point on we will think of these four horns of
the goat and not the goat itself. In verse 11 one of the horns continues
magnifying himself to be equal with the Commander of the host (God). The
general removed the regular sacrifice from Him, and the place of His sanctuary
was thrown down. This will be described a little later. In verse 12 the host
(temple priest) becomes subject to the horn (actually invading army) and the
regular sacrifice discontinues. The goatâs horn representing the invading army
will try to destroy truth (Godâs Word) and will do whatever he pleases. At this
point, verse 13, Daniel hears a holy one speaking, and another holy one said to
that particular one who was speaking, âHow long will the vision about the
regular sacrifice apply, while the transgression causes horror, so as to allow
both the holy place and the host to be trampled?â The answer is: âFor 2,300
evenings and mornings; then the holy place will be properly restoredâ (Dan.
8:14).
Daniel is frustrated, as we all probably are, to read things
we do not understand. The most frustrating thing in prophesy is about the
Jewish people. Daniel gets impatient, as we do, as we rack our brains trying to
figure out all the details. So the drama continues: When I, Daniel, had seen
the vision, I sought to understand it; and behold, standing before me was one
who looked like a man. And I heard the voice of a man between the banks of
Ulai, and he called out and said, âGabriel, give this man an understanding of
the vision.â So he came near to where I was standing, and when he came I was
frightened and fell on my face; but he said to me, âSon of man, understand that
the vision pertains to the time of the end.â Now while he was talking with me,
I sank into a deep sleep with my face to the ground; but he touched me and made
me stand upright. And he said, âBehold, I am going to let you know what will
occur at the final period of the indignation, for it pertains to the appointed
time of the endâ (Dan. 8:15-19). The key phrases of interest are in bold print.
The messenger is talking about the end of the Old Covenant, to which Daniel is
most concerned. Will Judah as a people vanish into the nations that conquer
these people as do most of the people of Israel? The âfinal period of the
indignationâ refers to Godâs great disappointment about His people. Read the
prophets that follow Daniel; you will shudder over the attitude that Godâs
chosen people have. The truth is that their end is fast-approaching. The
appointed time of the long-awaited Messiah soon will arrive. Soon still is
about 500 years away.
we do not understand. The most frustrating thing in prophesy is about the
Jewish people. Daniel gets impatient, as we do, as we rack our brains trying to
figure out all the details. So the drama continues: When I, Daniel, had seen
the vision, I sought to understand it; and behold, standing before me was one
who looked like a man. And I heard the voice of a man between the banks of
Ulai, and he called out and said, âGabriel, give this man an understanding of
the vision.â So he came near to where I was standing, and when he came I was
frightened and fell on my face; but he said to me, âSon of man, understand that
the vision pertains to the time of the end.â Now while he was talking with me,
I sank into a deep sleep with my face to the ground; but he touched me and made
me stand upright. And he said, âBehold, I am going to let you know what will
occur at the final period of the indignation, for it pertains to the appointed
time of the endâ (Dan. 8:15-19). The key phrases of interest are in bold print.
The messenger is talking about the end of the Old Covenant, to which Daniel is
most concerned. Will Judah as a people vanish into the nations that conquer
these people as do most of the people of Israel? The âfinal period of the
indignationâ refers to Godâs great disappointment about His people. Read the
prophets that follow Daniel; you will shudder over the attitude that Godâs
chosen people have. The truth is that their end is fast-approaching. The
appointed time of the long-awaited Messiah soon will arrive. Soon still is
about 500 years away.
Fulfillment of the
Prophecies to this Point
Prophecies to this Point
The fulfillment may help clear up some questions. According
to history these prophecies are accurately fulfilled. Our main resource is
Josephus, the Jewish historian.
to history these prophecies are accurately fulfilled. Our main resource is
Josephus, the Jewish historian.
In Daniel 8:20-27 we learn that the âramâ with the âtwo
hornsâ represents the kings of the Medes and Persians. The âshaggy goatâ that
skips across the land in haste represents the king of Greece. His skipping so
fast across the land describes the speed in which Alexander the Great, in only
12 years, conquers his vast domain. The âbroken hornâ represents Alexanderâs
death, which causes a division in his kingdom between four generals. Lysimachus
takes control of Thrace and Bithynia, Cassander takes Macedonia, Ptolemy Soter
I takes Egypt, and Seleucus I takes Syria. I have given you the kings that,
beginning in 323 B.C., will be responsible for Judahâs miseries.
hornsâ represents the kings of the Medes and Persians. The âshaggy goatâ that
skips across the land in haste represents the king of Greece. His skipping so
fast across the land describes the speed in which Alexander the Great, in only
12 years, conquers his vast domain. The âbroken hornâ represents Alexanderâs
death, which causes a division in his kingdom between four generals. Lysimachus
takes control of Thrace and Bithynia, Cassander takes Macedonia, Ptolemy Soter
I takes Egypt, and Seleucus I takes Syria. I have given you the kings that,
beginning in 323 B.C., will be responsible for Judahâs miseries.
Since Danielâs time, many Jews have returned to Jerusalem.
The city has become prosperous and is under the control of the priests; they
have made it a thriving place. Alexander the Great conquers the area but does
not change the temple worship. For a long time the occupying kings do not
bother the worship system in Jerusalem or its political direction. All that
interests us now are the kingdoms of Egypt and Syria, because Judah is situated
between them. For several decades the kings of Egypt, Ptolemy Soter I and his
sons, will be in contention with Seleucus I and his sons, kings of Syria.
The city has become prosperous and is under the control of the priests; they
have made it a thriving place. Alexander the Great conquers the area but does
not change the temple worship. For a long time the occupying kings do not
bother the worship system in Jerusalem or its political direction. All that
interests us now are the kingdoms of Egypt and Syria, because Judah is situated
between them. For several decades the kings of Egypt, Ptolemy Soter I and his
sons, will be in contention with Seleucus I and his sons, kings of Syria.
The Jewish historian Josephus tells how these things occur.
Greek Antiochus, descendant of Seleucus I and ruler over Syria, makes a
friendship and a pact with Ptolemy, the Greek ruler over Egypt. The fifth king
of the Northern Kingdom (Syria) is Antiochus the Great. The third Greek king in
Egypt (Southern Kingdom) is Ptolemy IV. The year is about 228 B.C. when the
first war between the two occurs. After two wars Antiochus the Great thinks
that giving his daughter Cleopatra, who is Greek, to be the wife of Ptolemy IV,
also Greek, will help bring peace. As a dowry he gives the territories of Celesyria,
Samaria, Judah, and Phoenicia. The Samaritans become very prosperous and also
turn antagonistic toward the Jews. They take over parts of Judahâs land and
also make some Jews their slaves. The High Priest in Judah is responsible for
collecting the taxes to be divided between the two reigning regimes of Egypt
and Syria. High Priest Onias is not as honest as is his father Simon, who is
called The Just. Onias refuses to pay the tax money to the Egyptian government.
Taxes in these four countries are to be divided equally between the two
kingdoms. I give this information to help us understand the troubles between
the two governments. Marrying off the daughter of the Northern king to the son
of the Southern king is designed to bring peace but peace does not happen.
Consequently Judah suffers from the arrangement.
Greek Antiochus, descendant of Seleucus I and ruler over Syria, makes a
friendship and a pact with Ptolemy, the Greek ruler over Egypt. The fifth king
of the Northern Kingdom (Syria) is Antiochus the Great. The third Greek king in
Egypt (Southern Kingdom) is Ptolemy IV. The year is about 228 B.C. when the
first war between the two occurs. After two wars Antiochus the Great thinks
that giving his daughter Cleopatra, who is Greek, to be the wife of Ptolemy IV,
also Greek, will help bring peace. As a dowry he gives the territories of Celesyria,
Samaria, Judah, and Phoenicia. The Samaritans become very prosperous and also
turn antagonistic toward the Jews. They take over parts of Judahâs land and
also make some Jews their slaves. The High Priest in Judah is responsible for
collecting the taxes to be divided between the two reigning regimes of Egypt
and Syria. High Priest Onias is not as honest as is his father Simon, who is
called The Just. Onias refuses to pay the tax money to the Egyptian government.
Taxes in these four countries are to be divided equally between the two
kingdoms. I give this information to help us understand the troubles between
the two governments. Marrying off the daughter of the Northern king to the son
of the Southern king is designed to bring peace but peace does not happen.
Consequently Judah suffers from the arrangement.
Time passes; Antiochus the Great as well as Seleucus IV of
Syria die. The Jews, also, are not as passive as a subjected country should be.
This king of Syria, AntiochuTime passes; Antiochus the Great as well as
Seleucus IV of Syria die. The Jews, also, are not as passive as a subjected
country should be. This king of Syria, Antiochus IV Epiphanes (175-163 B.C.),
believes he also is god. The Jews are quarreling in Jerusalem about the
priesthood, so King Antiochus IV makes a trip to Jerusalem. In 168 B.C. King
Antiochus IV arrives in Jerusalem on a âpeace missionâ; he wants people to
think his visit is peaceful, but this really is just a trick to get into the
city. Therefore, the Jerusalem gates are opened to him. Antiochus IV has his
eyes on the riches that are in the Jewish temple. He breaks his promise made
with the occupying Greek general to not disturb the temple. He takes the golden
candlesticks, the golden altar, the beautiful table for shewbread, and the
veils that divide the Holy of Holies from the Holy Place. The temple is cleaned
out of everything that is dear to the Jewish faith. A great lamentation spreads
throughout Jerusalem and the land, as gloom and doom saturate the Jewish
future. The regular sacrifices cease for the duration given by Daniel. In a
graphic manner Josephus describes the actual events. During this terrible
future event and the 2,300 evenings and mornings, or six years and 30 days,
Jerusalem will be trampled on by the feet of the Syrian king, who desecrates
the temple altar and forces his way on the Jerusalem population. Antiochus
Epiphanes IV reigns over Syria, the Northern Kingdom, from 175 to 163 B.C. In
168 B.C. he desecrates the temple but does not destroy it. In the temple he
builds an altar to Zeus and sacrifices a pig on the altar. The Jews are
forbidden to offer sacrifices. Antiochus Epiphanes IV ransacks the whole city;
he kills some and takes about 10,000 as prisoners. He burns down the finest
buildings, except for the temple. The people are forced to build idol worship
altars in the countryside and to offer animals on them every day. Most of the
Jews that refused are whipped with rods, or their bodies are torn to pieces or
crucified. The women suffer as well as do men. Circumcision is stopped; every
sacred book that is found is destroyed. The Samaritans begin denying that they
ever have been blood-related to the Jews. They say they are related to the
Medes and Persians. King Antiochus Epiphanes IV assumes the title of god. The
Samaritans send a letter to King Antiochus; the letter disavows their
relationship with the Jews and is titled: âTo King Antiochus Epiphanes IV the
god, a memorial from the Sidonians who live in Shechemâ. To withdraw all
connection to the Old Covenant people in any way, they suggest to the king that
their temple on Mount Gerizim (a temple that has been built to honor God) does
not have a name at the time and suggest that the temple of Jupiter Hellenius
would be an appropriate name.
Syria die. The Jews, also, are not as passive as a subjected country should be.
This king of Syria, AntiochuTime passes; Antiochus the Great as well as
Seleucus IV of Syria die. The Jews, also, are not as passive as a subjected
country should be. This king of Syria, Antiochus IV Epiphanes (175-163 B.C.),
believes he also is god. The Jews are quarreling in Jerusalem about the
priesthood, so King Antiochus IV makes a trip to Jerusalem. In 168 B.C. King
Antiochus IV arrives in Jerusalem on a âpeace missionâ; he wants people to
think his visit is peaceful, but this really is just a trick to get into the
city. Therefore, the Jerusalem gates are opened to him. Antiochus IV has his
eyes on the riches that are in the Jewish temple. He breaks his promise made
with the occupying Greek general to not disturb the temple. He takes the golden
candlesticks, the golden altar, the beautiful table for shewbread, and the
veils that divide the Holy of Holies from the Holy Place. The temple is cleaned
out of everything that is dear to the Jewish faith. A great lamentation spreads
throughout Jerusalem and the land, as gloom and doom saturate the Jewish
future. The regular sacrifices cease for the duration given by Daniel. In a
graphic manner Josephus describes the actual events. During this terrible
future event and the 2,300 evenings and mornings, or six years and 30 days,
Jerusalem will be trampled on by the feet of the Syrian king, who desecrates
the temple altar and forces his way on the Jerusalem population. Antiochus
Epiphanes IV reigns over Syria, the Northern Kingdom, from 175 to 163 B.C. In
168 B.C. he desecrates the temple but does not destroy it. In the temple he
builds an altar to Zeus and sacrifices a pig on the altar. The Jews are
forbidden to offer sacrifices. Antiochus Epiphanes IV ransacks the whole city;
he kills some and takes about 10,000 as prisoners. He burns down the finest
buildings, except for the temple. The people are forced to build idol worship
altars in the countryside and to offer animals on them every day. Most of the
Jews that refused are whipped with rods, or their bodies are torn to pieces or
crucified. The women suffer as well as do men. Circumcision is stopped; every
sacred book that is found is destroyed. The Samaritans begin denying that they
ever have been blood-related to the Jews. They say they are related to the
Medes and Persians. King Antiochus Epiphanes IV assumes the title of god. The
Samaritans send a letter to King Antiochus; the letter disavows their
relationship with the Jews and is titled: âTo King Antiochus Epiphanes IV the
god, a memorial from the Sidonians who live in Shechemâ. To withdraw all
connection to the Old Covenant people in any way, they suggest to the king that
their temple on Mount Gerizim (a temple that has been built to honor God) does
not have a name at the time and suggest that the temple of Jupiter Hellenius
would be an appropriate name.
Even though God does not send another prophet for more than
400 years after Malachi, God has not forgotten the Jews. God raises up a priest
to lead. High Priest Mattathias is a great-grandson of the High Priest
Asamoneus, who has a long line of priests. His five sons are John, Simon, Judas
Maccabaeus, Eleazar Maccabaeus, and Jonathan. Mattathias is extremely offended
and upset over all that is happening. The family lives in Modin, evidently near
Jerusalem. Mattathias builds his own altar and sacrifices an animal to Holy God
Jehovah. When he finishes the sacrifice, another Jew takes over the altar and
sacrifices to a Greek god as Antiochus has demanded. Mattathias and his sons
are so mad, they kill the man who does the sacrifice ceremony. They also kill
Apelles, the kingâs general that is there to see that an animal is sacrificed
to honor Antiochus as god.
400 years after Malachi, God has not forgotten the Jews. God raises up a priest
to lead. High Priest Mattathias is a great-grandson of the High Priest
Asamoneus, who has a long line of priests. His five sons are John, Simon, Judas
Maccabaeus, Eleazar Maccabaeus, and Jonathan. Mattathias is extremely offended
and upset over all that is happening. The family lives in Modin, evidently near
Jerusalem. Mattathias builds his own altar and sacrifices an animal to Holy God
Jehovah. When he finishes the sacrifice, another Jew takes over the altar and
sacrifices to a Greek god as Antiochus has demanded. Mattathias and his sons
are so mad, they kill the man who does the sacrifice ceremony. They also kill
Apelles, the kingâs general that is there to see that an animal is sacrificed
to honor Antiochus as god.
Many Jewish families flee Jerusalem and the surrounding
villages to hide in desert places or caves. Some even suffocate in the caves
because of the overcrowding. The men from surrounding areas hear about what
Mattathias has done and are ready to join Mattathias and his sons opposing King
Antiochus. But Mattathias is an old man and dies after one year. Judas
Maccabaeus assumes the leadership of the Jewish opposition army. This is a long
story of God blessing an untrained and ill-equipped but very energetic, ragtag
army to oppose the Greek armies it faces. The temple has not been used for
worship or sacrifices since 165 B.C. By mid-165 B.C., Danielâs prophecy in Chapter
8:8-14 is fulfilled. Judas Maccabaeusâ army recovers Jerusalem; the temple
worship is restored. The important thing is that Josephus recognizes this event
as Danielâs prophecy fulfilled. Anyone that puts this event into end times of
the Book of Revelation is making a grave mistake. Josephus writes this history
between the years A.D. 73-100 in Rome, in which the Roman government allows him
to write the whole history book. The Maccabean brothers lead Judah from 165 to
about 65 B.C.3 The events from Daniel 8:2-26 happen from 539 to 148 B.C.
villages to hide in desert places or caves. Some even suffocate in the caves
because of the overcrowding. The men from surrounding areas hear about what
Mattathias has done and are ready to join Mattathias and his sons opposing King
Antiochus. But Mattathias is an old man and dies after one year. Judas
Maccabaeus assumes the leadership of the Jewish opposition army. This is a long
story of God blessing an untrained and ill-equipped but very energetic, ragtag
army to oppose the Greek armies it faces. The temple has not been used for
worship or sacrifices since 165 B.C. By mid-165 B.C., Danielâs prophecy in Chapter
8:8-14 is fulfilled. Judas Maccabaeusâ army recovers Jerusalem; the temple
worship is restored. The important thing is that Josephus recognizes this event
as Danielâs prophecy fulfilled. Anyone that puts this event into end times of
the Book of Revelation is making a grave mistake. Josephus writes this history
between the years A.D. 73-100 in Rome, in which the Roman government allows him
to write the whole history book. The Maccabean brothers lead Judah from 165 to
about 65 B.C.3 The events from Daniel 8:2-26 happen from 539 to 148 B.C.
Daniel 9
Here we find Daniel in the first year of Persian King
Darius. Daniel reads where Jeremiah prophesies that Judah will be taken captive
for 70 yearsâfirst by the Babylonians, then the Medes and Persians. Daniel goes
into a long, soul-searching prayer for himself and his people. This
heart-wrenching prayer, prayed in time of fasting, is recorded in Daniel
9:4-19. Please read it and allow it to touch your heart. This is the passionate
type of prayer we need today before we pray in preparation for Jesusâ return:
âcome, Lord Jesusâ (Rev. 22:21).
Darius. Daniel reads where Jeremiah prophesies that Judah will be taken captive
for 70 yearsâfirst by the Babylonians, then the Medes and Persians. Daniel goes
into a long, soul-searching prayer for himself and his people. This
heart-wrenching prayer, prayed in time of fasting, is recorded in Daniel
9:4-19. Please read it and allow it to touch your heart. This is the passionate
type of prayer we need today before we pray in preparation for Jesusâ return:
âcome, Lord Jesusâ (Rev. 22:21).
Because of Danielâs spiritual concern he is given special
insight about the details of the end times of Judah, Jerusalem, and animal
sacrificial worship. He also is given the information about the arrival of the
Messiah. But the information is given in the form of numbers that through the
ages have mystified people. We will study the numbers.
insight about the details of the end times of Judah, Jerusalem, and animal
sacrificial worship. He also is given the information about the arrival of the
Messiah. But the information is given in the form of numbers that through the
ages have mystified people. We will study the numbers.
We must decipher the riddle to the biblical number system so
we can understand Daniel. Remember Samson uses a riddle to confuse and
challenge the Philistines (Judg. 14:12). Throughout the ages Godâs riddle to
Daniel has been a challenge. Does it have any significance? This puzzle may be
similar to Samsonâs but is necessary to solve, even though it seems almost
impossible. The enemies of Judaism certainly will not be able to solve Judahâs
future events. Or maybe God uses this system just to keep the Jews alert. In
the Book of Revelation this system may be what keeps believers on their spiritual
toes and ready for Jesusâ return at any time.
we can understand Daniel. Remember Samson uses a riddle to confuse and
challenge the Philistines (Judg. 14:12). Throughout the ages Godâs riddle to
Daniel has been a challenge. Does it have any significance? This puzzle may be
similar to Samsonâs but is necessary to solve, even though it seems almost
impossible. The enemies of Judaism certainly will not be able to solve Judahâs
future events. Or maybe God uses this system just to keep the Jews alert. In
the Book of Revelation this system may be what keeps believers on their spiritual
toes and ready for Jesusâ return at any time.
In the biblical system the number seven is a small, perfect
figure. Why? Only God knows! Seven days to create the universe. Seven days make
a week. The Babylonian captivity for the Israelites is 70 years. Twelve is
another special number. Twelve months make a year, Israel has 12 tribes, Jesus
chooses 12 disciples, and 12 times 12 is 144. To make a rounded number
represent a huge number of people, we find the number 144 x 1,000 = 144,000.
This indicates a significant number of Israelites in Paradise/heaven, made up
of an equal number of 12,000 from each tribe of Israel (Rev. 7:5-8). More than
one-million people leave Egypt with Moses. Believers from Abraham until Jesus
certainly will add up to more than 144,000 that are in Paradise waiting for
eternal life in heaven. My point is that 144,000 is an exact number, but the
number is to be representative of a total number that only God knows. All
people with genuine and total faith in God as Creator and the Promised Messiah
are guaranteed an entrance into heaven. In my thinking the equally rounded
number means only that God will be just with every tribe. Israel is composed of
all descendants of Jacobâs 12 sons.
figure. Why? Only God knows! Seven days to create the universe. Seven days make
a week. The Babylonian captivity for the Israelites is 70 years. Twelve is
another special number. Twelve months make a year, Israel has 12 tribes, Jesus
chooses 12 disciples, and 12 times 12 is 144. To make a rounded number
represent a huge number of people, we find the number 144 x 1,000 = 144,000.
This indicates a significant number of Israelites in Paradise/heaven, made up
of an equal number of 12,000 from each tribe of Israel (Rev. 7:5-8). More than
one-million people leave Egypt with Moses. Believers from Abraham until Jesus
certainly will add up to more than 144,000 that are in Paradise waiting for
eternal life in heaven. My point is that 144,000 is an exact number, but the
number is to be representative of a total number that only God knows. All
people with genuine and total faith in God as Creator and the Promised Messiah
are guaranteed an entrance into heaven. In my thinking the equally rounded
number means only that God will be just with every tribe. Israel is composed of
all descendants of Jacobâs 12 sons.
Again the number of 144,000 is used to identify Christians
that are with Jesus, the sacrificial Lamb, in Revelation 14:1. New Covenant
believers form a family relationship united by spiritually transformed hearts.
The New Covenant number of Christians will be many more than the Old Covenant
people, because the population amounts to billions of people. Certainly more
than 144,000 true Christians will be saved out of billions of people! All
Gentiles who have the faith of Abraham in Jesus are grafted into Abrahamâs
faith. Heaven will have millions of believers!
that are with Jesus, the sacrificial Lamb, in Revelation 14:1. New Covenant
believers form a family relationship united by spiritually transformed hearts.
The New Covenant number of Christians will be many more than the Old Covenant
people, because the population amounts to billions of people. Certainly more
than 144,000 true Christians will be saved out of billions of people! All
Gentiles who have the faith of Abraham in Jesus are grafted into Abrahamâs
faith. Heaven will have millions of believers!
Now we have to solve the combination riddle involving two
parts. The first part is the 7 + 62, or 69 weeks, for a total of 483 days.
Four-hundred eighty-three days make a little more than one year. By this we
know this riddle is dealing with mystery. The number of 483 days cannot take us
from the decree to rebuild Jerusalem to the death of Christ. However, if these
weeks are weeks of years, we arrive at the correct number of years from the
decree to rebuild Jerusalem to the death of the Messiah, Jesus Christ. But the
prophetic riddle includes one more week of years after Jesusâ death. In the
short version of the prophecy (Dan. 9:24) we are dealing with only the last
week of seven years; this is the trickiest part. Historically it becomes 70
years. These are divided into two 35-year periods (Dan. 9:24). The first 35
years occur between Jesusâ death and the destruction of Jerusalem in A.D. 70.
Daniel 9:25-27 gives a detailed account of Jerusalemâs destruction. This ends
Godâs covenant with the Jews. The second and last part of the riddle covers the
35-year period from the destruction of Jerusalem in A.D. 70 to Jesusâ visit to
John in A.D. 105 for writing Revelation (sealing up vision and prophecy and
anointing âthe most holy placeâ). The mystery to the end of the riddle is that
this last week plus 483 weeks of years equal 490 years; this covers the years
of Danielâs prophecy. Magically, 490 also is a perfect division of 70 sevens.
Knowing history helps one understand the division of the riddle. The important
events of the last days of the Old Covenant, beginning with Jesusâ birth to
death, His death to the destruction of Jerusalem and Jesusâ visit with John for
writing Revelation all happen in parts of 70-year eras divided into 35-year
periods. See the chart on page 46. I am saying that I believe the overall
prophecy actually goes to the end of A.D. 100-105, in which Jesus gives the
apostle John the Revelation, or the rest of the story to the end of time. The
whole prophecy remains together; therefore no last or seventh week exists near
the end of Revelation.
parts. The first part is the 7 + 62, or 69 weeks, for a total of 483 days.
Four-hundred eighty-three days make a little more than one year. By this we
know this riddle is dealing with mystery. The number of 483 days cannot take us
from the decree to rebuild Jerusalem to the death of Christ. However, if these
weeks are weeks of years, we arrive at the correct number of years from the
decree to rebuild Jerusalem to the death of the Messiah, Jesus Christ. But the
prophetic riddle includes one more week of years after Jesusâ death. In the
short version of the prophecy (Dan. 9:24) we are dealing with only the last
week of seven years; this is the trickiest part. Historically it becomes 70
years. These are divided into two 35-year periods (Dan. 9:24). The first 35
years occur between Jesusâ death and the destruction of Jerusalem in A.D. 70.
Daniel 9:25-27 gives a detailed account of Jerusalemâs destruction. This ends
Godâs covenant with the Jews. The second and last part of the riddle covers the
35-year period from the destruction of Jerusalem in A.D. 70 to Jesusâ visit to
John in A.D. 105 for writing Revelation (sealing up vision and prophecy and
anointing âthe most holy placeâ). The mystery to the end of the riddle is that
this last week plus 483 weeks of years equal 490 years; this covers the years
of Danielâs prophecy. Magically, 490 also is a perfect division of 70 sevens.
Knowing history helps one understand the division of the riddle. The important
events of the last days of the Old Covenant, beginning with Jesusâ birth to
death, His death to the destruction of Jerusalem and Jesusâ visit with John for
writing Revelation all happen in parts of 70-year eras divided into 35-year
periods. See the chart on page 46. I am saying that I believe the overall
prophecy actually goes to the end of A.D. 100-105, in which Jesus gives the
apostle John the Revelation, or the rest of the story to the end of time. The
whole prophecy remains together; therefore no last or seventh week exists near
the end of Revelation.
Many scholars believe Jesus begins His ministry at 30 years
of age and that His ministry lasts from three to three-and-a-half years.
However, a dispute exists as to the exact date of Jesusâ birth. No exact date
is given to the beginning of His ministry; all is just supposition. The
Christian calendar was worked out by Pope Gregory XIII in A.D. 15804. Some
scholars today believe that a mistake of one to four years occurs in the popeâs
calculations. If so, perhaps Jesus is 35-years old instead of 33 when He is
crucified. In this case His death would have occurred exactly in the middle of
a 70-year period, from His birth to the total destruction of Jerusalem in A.D.
70. I believe the missing week covers the period from Jesusâ death until His
return in a vision to dictate to John the Book of Revelation. We will wait
until the proper time to study about the other half of the one mystery week
that is left. With this preview we continue the introduction building up to the
prophecy given to Daniel for the future.
of age and that His ministry lasts from three to three-and-a-half years.
However, a dispute exists as to the exact date of Jesusâ birth. No exact date
is given to the beginning of His ministry; all is just supposition. The
Christian calendar was worked out by Pope Gregory XIII in A.D. 15804. Some
scholars today believe that a mistake of one to four years occurs in the popeâs
calculations. If so, perhaps Jesus is 35-years old instead of 33 when He is
crucified. In this case His death would have occurred exactly in the middle of
a 70-year period, from His birth to the total destruction of Jerusalem in A.D.
70. I believe the missing week covers the period from Jesusâ death until His
return in a vision to dictate to John the Book of Revelation. We will wait
until the proper time to study about the other half of the one mystery week
that is left. With this preview we continue the introduction building up to the
prophecy given to Daniel for the future.
1. In reading Jeremiahâs book Daniel discovers that the Jews
will remain in Babylonian-Persian captivity for a total of 70 years. This
70-year period is almost over at the time Daniel receives his visions (Dan.
9:2).
will remain in Babylonian-Persian captivity for a total of 70 years. This
70-year period is almost over at the time Daniel receives his visions (Dan.
9:2).
2. Letâs return to what leads up to Godâs sharing the end
times of the Old Covenant with Daniel. After an anguishing prayer Daniel is
given the end time of Judah, Jerusalem, animal sacrifices, destruction of the
temple, and even the Messiahâs visit to earth, but he is given this in vague
mysterious terms. Now while I was speaking and praying, and confessing my sin
and the sin of my people Israel, and presenting my supplication before the Lord
my God in behalf of the holy mountain of my God, while I was still speaking in
prayer, then the man Gabriel, whom I had seen in the vision previously, came to
me in my extreme weariness about the time of the evening offering. He gave me
instruction and talked with me and said, âO Daniel, I have now come forth to
give you insight with understanding. At the beginning of your supplications,
the command was issued, and I have come to tell you, for you are highly
esteemed; so give heed to the message and gain understanding of the visionâ
(Dan. 9:20-23). As a man, Gabriel, an angel, appears to Daniel. The fact is
that God chooses to use on special occasions people of high spiritual quality,
compassion, and love for Godâs work. Daniel is not seeking anything more than
knowing what is going to happen to Godâs covenant people that have become a
disgrace to His holiness. Since Daniel is seeking more fervently than any other
person is, God reveals to him what Daniel desperately wants to know!
times of the Old Covenant with Daniel. After an anguishing prayer Daniel is
given the end time of Judah, Jerusalem, animal sacrifices, destruction of the
temple, and even the Messiahâs visit to earth, but he is given this in vague
mysterious terms. Now while I was speaking and praying, and confessing my sin
and the sin of my people Israel, and presenting my supplication before the Lord
my God in behalf of the holy mountain of my God, while I was still speaking in
prayer, then the man Gabriel, whom I had seen in the vision previously, came to
me in my extreme weariness about the time of the evening offering. He gave me
instruction and talked with me and said, âO Daniel, I have now come forth to
give you insight with understanding. At the beginning of your supplications,
the command was issued, and I have come to tell you, for you are highly
esteemed; so give heed to the message and gain understanding of the visionâ
(Dan. 9:20-23). As a man, Gabriel, an angel, appears to Daniel. The fact is
that God chooses to use on special occasions people of high spiritual quality,
compassion, and love for Godâs work. Daniel is not seeking anything more than
knowing what is going to happen to Godâs covenant people that have become a
disgrace to His holiness. Since Daniel is seeking more fervently than any other
person is, God reveals to him what Daniel desperately wants to know!
3. Daniel 9:24-25: âSeventy weeks have been decreed for your
people and your holy city, to finish the transgression, to make an end of sin,
to make atonement for iniquity, to bring in everlasting righteousness, to seal
up vision and prophecy and to anoint the most holy place. So you are to know
and discern that from the issuing of a decree to restore and rebuild Jerusalem
until Messiah the Prince there will be seven weeks and sixty-two weeks; it will
be built again, with plaza and moat, even in times of distress.â We need to
discuss this part first. This riddle in figures has to do with multiples of
seven. The whole riddle covers 70 weeks, or 490 regular days, which make one
year and four months. One year and four months is not enough time to accomplish
anything, but if each week means seven years, we can get the number of years from
the beginning of the rebuilding of Jerusalem to Christâs death. Ezra tells how
King Cyrus of Persia gives Zerubbabel authority to rebuild the temple first.
The second decree is given to Nehemiah to build the city walls and the city.
Work on the temple begins in 538 B.C. The decree by Artaxerxes (Neh. 2:1) to
rebuild the Jerusalem walls is in 445 B.C. The breakdown of the 490 years into
62 weeks of years equals 434 years plus one week or 49 years; then we have 483
years from the time Nehemiah started rebuilding the walls of Jerusalem until
the Messiah is killed. One week of years is left to make 490 years to cover the
destruction of Jerusalem and âto seal up vision and prophecy and to anoint the
most holy placeâ. If we use one day for a year, we will have the correct number
of 483 years from the decree to rebuild Jerusalem to the death of Jesus. Add on
one week year or seven years, and you get 490 week-years.
people and your holy city, to finish the transgression, to make an end of sin,
to make atonement for iniquity, to bring in everlasting righteousness, to seal
up vision and prophecy and to anoint the most holy place. So you are to know
and discern that from the issuing of a decree to restore and rebuild Jerusalem
until Messiah the Prince there will be seven weeks and sixty-two weeks; it will
be built again, with plaza and moat, even in times of distress.â We need to
discuss this part first. This riddle in figures has to do with multiples of
seven. The whole riddle covers 70 weeks, or 490 regular days, which make one
year and four months. One year and four months is not enough time to accomplish
anything, but if each week means seven years, we can get the number of years from
the beginning of the rebuilding of Jerusalem to Christâs death. Ezra tells how
King Cyrus of Persia gives Zerubbabel authority to rebuild the temple first.
The second decree is given to Nehemiah to build the city walls and the city.
Work on the temple begins in 538 B.C. The decree by Artaxerxes (Neh. 2:1) to
rebuild the Jerusalem walls is in 445 B.C. The breakdown of the 490 years into
62 weeks of years equals 434 years plus one week or 49 years; then we have 483
years from the time Nehemiah started rebuilding the walls of Jerusalem until
the Messiah is killed. One week of years is left to make 490 years to cover the
destruction of Jerusalem and âto seal up vision and prophecy and to anoint the
most holy placeâ. If we use one day for a year, we will have the correct number
of 483 years from the decree to rebuild Jerusalem to the death of Jesus. Add on
one week year or seven years, and you get 490 week-years.
4. The number 490 is a perfect biblical number of seven
week-years times 70 week-years. We discover that 490 divided by seven makes a
perfect division into 70-year periods. This discovery is important at the end
of Danielâs riddle. Remember that the biblical dates have been adapted from
Hebrew, Greek, and Roman calendar systems which differ; therefore, a few years
forward or backward is likely in attempting to get an exact date.
week-years times 70 week-years. We discover that 490 divided by seven makes a
perfect division into 70-year periods. This discovery is important at the end
of Danielâs riddle. Remember that the biblical dates have been adapted from
Hebrew, Greek, and Roman calendar systems which differ; therefore, a few years
forward or backward is likely in attempting to get an exact date.
5. We need to look at verse 24 carefully again. âSeventy
weeks have been decreed for your people and your holy city, to finish the
transgression, to make an end of sin, to make atonement for iniquity, to bring
in everlasting righteousness, to seal up
weeks have been decreed for your people and your holy city, to finish the
transgression, to make an end of sin, to make atonement for iniquity, to bring
in everlasting righteousness, to seal up
vision and prophecy and to anoint the most holy place.â
Sixty-nine week-years pass from the rebuilding of Jerusalem until Jesus is
crucified in A.D. 35; my estimation that fits perfectly in the middle of a
70-year period. The destruction of Jerusalem happens exactly 35 years later in
A.D. 70. This first half of the last seven-week period is not mentioned here
but in Daniel 9:25-27 is given in detail. It deals with the destruction of
Jerusalem and fits here, between Jesusâ death and the sealing up âof vision and
prophesyâ and anointing of âthe most holy placeâ, also the end of the first
half of the last week. I believe the sealing up âof vision and prophesyâ and
anointing of âthe most holy placeâ takes place exactly another 35 years later
(second half of the last week of years) when Jesus dictates Revelation to the
apostle John. This makes the last week of years from Christâs death until Jesus
dictates to John the prophecies of Revelation in A.D. 100-105. From Christâs
birth to His death we have a ââtime, times, and half a timeââ (10 + 20 + 5 = 35
years). From Christâs death to the end of Jerusalem we have another 35 years
(or ââtime, times, and half a timeââ) from the destruction of Jerusalem to
Jesusâ visit with the apostle John to write Revelation, the end of ALL TIMES is
another (ââtime, times, and half a timeââ) or 35 years, taking us to A.D. 105.
We have an overlapping of two 70-year periods. Examine the graph below to
visualize the ending of the Old Covenant era while the New Covenant era is
beginning; the beginning of Christianity while the Jewish nation is destroyed;
and Jesusâ sealing up prophecy dictating to John the Revelation and anointing
âthe most holy placeâ.
Sixty-nine week-years pass from the rebuilding of Jerusalem until Jesus is
crucified in A.D. 35; my estimation that fits perfectly in the middle of a
70-year period. The destruction of Jerusalem happens exactly 35 years later in
A.D. 70. This first half of the last seven-week period is not mentioned here
but in Daniel 9:25-27 is given in detail. It deals with the destruction of
Jerusalem and fits here, between Jesusâ death and the sealing up âof vision and
prophesyâ and anointing of âthe most holy placeâ, also the end of the first
half of the last week. I believe the sealing up âof vision and prophesyâ and
anointing of âthe most holy placeâ takes place exactly another 35 years later
(second half of the last week of years) when Jesus dictates Revelation to the
apostle John. This makes the last week of years from Christâs death until Jesus
dictates to John the prophecies of Revelation in A.D. 100-105. From Christâs
birth to His death we have a ââtime, times, and half a timeââ (10 + 20 + 5 = 35
years). From Christâs death to the end of Jerusalem we have another 35 years
(or ââtime, times, and half a timeââ) from the destruction of Jerusalem to
Jesusâ visit with the apostle John to write Revelation, the end of ALL TIMES is
another (ââtime, times, and half a timeââ) or 35 years, taking us to A.D. 105.
We have an overlapping of two 70-year periods. Examine the graph below to
visualize the ending of the Old Covenant era while the New Covenant era is
beginning; the beginning of Christianity while the Jewish nation is destroyed;
and Jesusâ sealing up prophecy dictating to John the Revelation and anointing
âthe most holy placeâ.
6. âThen after the sixty-two weeks the Messiah will be cut
off and have nothing, and the people of the prince who is to come will destroy
the city and the sanctuary. And its end will come with a flood; even to the end
there will be war; desolations are determinedâ (Dan. 9:26). We can understand
the phrase about Jesus being âcut offâ at His death. To âhave nothingâ is
difficult to understand! For nonbelievers Jesus certainly dies without
anything. Also, in material gains He has ânothingâ. To be âcut offâ means
death. Spiritually speaking Jesus has 120 avid followers to start a church. To
the world this is not worthy of notice. In this sense Jesus would have no
possible results that would be worthy of recognition. However, we know the
world misses the most important event in all history.
off and have nothing, and the people of the prince who is to come will destroy
the city and the sanctuary. And its end will come with a flood; even to the end
there will be war; desolations are determinedâ (Dan. 9:26). We can understand
the phrase about Jesus being âcut offâ at His death. To âhave nothingâ is
difficult to understand! For nonbelievers Jesus certainly dies without
anything. Also, in material gains He has ânothingâ. To be âcut offâ means
death. Spiritually speaking Jesus has 120 avid followers to start a church. To
the world this is not worthy of notice. In this sense Jesus would have no
possible results that would be worthy of recognition. However, we know the
world misses the most important event in all history.
The people of the reigning âprinceâ, rulers of that part of
the world, refers to Rome. Rome does destroy Jerusalem and the temple. Animal
sacrifices end and have not returned until this day. A mystery appears about
the coming of âa floodâ. This has to be symbolic. Terrible floods leave only
rubbish. The word âfloodâ has a connotation of âmany disastersâ or terrible
things happening at the same time. We have no account of a water flood; the
next phrase is âeven to the end there will be war; desolations are determinedâ
describes a flood of woes. Jerusalem is the next-to-the-last military
stronghold for the Roman Army to conquer in Judah. Masada is the last. After
the Roman military conquers all of Judah, many adjustmentsââdesolationsââto a
new, obnoxious pagan lifestyle will add to the suffering of Judah. Although
Daniel prays a very humbling prayer to spare Jerusalem, God shows him, through
Gabriel, that Judah will not be spared.
the world, refers to Rome. Rome does destroy Jerusalem and the temple. Animal
sacrifices end and have not returned until this day. A mystery appears about
the coming of âa floodâ. This has to be symbolic. Terrible floods leave only
rubbish. The word âfloodâ has a connotation of âmany disastersâ or terrible
things happening at the same time. We have no account of a water flood; the
next phrase is âeven to the end there will be war; desolations are determinedâ
describes a flood of woes. Jerusalem is the next-to-the-last military
stronghold for the Roman Army to conquer in Judah. Masada is the last. After
the Roman military conquers all of Judah, many adjustmentsââdesolationsââto a
new, obnoxious pagan lifestyle will add to the suffering of Judah. Although
Daniel prays a very humbling prayer to spare Jerusalem, God shows him, through
Gabriel, that Judah will not be spared.
7. We will separate the events again in another order to examine
verses 24-25 better. Looking at each event separately can help us, because we
have not studied the meaning of Godâs accusations for His stern actions.
Seventy weeks are decreed for God to:
verses 24-25 better. Looking at each event separately can help us, because we
have not studied the meaning of Godâs accusations for His stern actions.
Seventy weeks are decreed for God to:
a. âFinish the transgressionâ. What âtransgressionâ? The people
of Israel are stubborn, materialistic, and progressively more rebellious. The
people continue deteriorating as a nation because of their sins. God knows this
is going to happen even as in the Garden of Eden He promises Eve He will send a
Messiah to restore true spirituality. Although Judah at the end is very
religious, Judah has changed the laws to suit a spiritual lifestyle of good
works; therefore, it discards total and genuine faith in God as the only
requisite for a worship that pleases God. A covenant is made with Abraham,
Isaac, and Jacob to keep Godâs chosen people on the spiritual track, but Israel
and then finally Judah get off track. The New Covenant with Jesus places
humanityâJews as well as Gentilesâto be grafted into the Body of Christ.
of Israel are stubborn, materialistic, and progressively more rebellious. The
people continue deteriorating as a nation because of their sins. God knows this
is going to happen even as in the Garden of Eden He promises Eve He will send a
Messiah to restore true spirituality. Although Judah at the end is very
religious, Judah has changed the laws to suit a spiritual lifestyle of good
works; therefore, it discards total and genuine faith in God as the only
requisite for a worship that pleases God. A covenant is made with Abraham,
Isaac, and Jacob to keep Godâs chosen people on the spiritual track, but Israel
and then finally Judah get off track. The New Covenant with Jesus places
humanityâJews as well as Gentilesâto be grafted into the Body of Christ.
b. Make an âend of sinâ means the Messiah will visit earth
to be a living example of true spirituality. Jesus overpowers Satan on his own
turf; humanity will receive a spiritual victory over Satan. However this will
not make people perfect because of the sinful nature. We know the Holy Spirit,
Spirit of Triune God, will enter the true spiritual templeâthe human heart.
Jesus, by His shed blood, will bring redemption from sinfulness that Satan has
caused by deception. Although sinfulness will keep humans from becoming
spiritually perfect, the goal is for human pride to be totally broken and for
spiritual purification to continue throughout life.
to be a living example of true spirituality. Jesus overpowers Satan on his own
turf; humanity will receive a spiritual victory over Satan. However this will
not make people perfect because of the sinful nature. We know the Holy Spirit,
Spirit of Triune God, will enter the true spiritual templeâthe human heart.
Jesus, by His shed blood, will bring redemption from sinfulness that Satan has
caused by deception. Although sinfulness will keep humans from becoming
spiritually perfect, the goal is for human pride to be totally broken and for
spiritual purification to continue throughout life.
c. Make âatonement for iniquityâ means Jesus, the
sacrificial Lamb of God, will die for all humanity.
sacrificial Lamb of God, will die for all humanity.
d. Bring in âeverlasting righteousnessâ means to bring into
the world a better understanding of the God-given virtues of righteous living
such as holiness, love, truth, and justice. These I consider to be the four
major virtues that God gives as a guide for humanity to practice. God IS all of
these virtues; they are innate in everyoneâs spirit but are distorted by sin.
Jesus gives humanity an example of what God is like by living the virtues to
perfection. We can recover these God-given virtues through a salvation experience
with Jesus Christ. We can have a greater ability to live out these virtues as
we yield more and more of ourselves to Jesus. Our journey under Jesusâ control
results in a spiritual purification as we put our spiritual lives above our
physical lives.
the world a better understanding of the God-given virtues of righteous living
such as holiness, love, truth, and justice. These I consider to be the four
major virtues that God gives as a guide for humanity to practice. God IS all of
these virtues; they are innate in everyoneâs spirit but are distorted by sin.
Jesus gives humanity an example of what God is like by living the virtues to
perfection. We can recover these God-given virtues through a salvation experience
with Jesus Christ. We can have a greater ability to live out these virtues as
we yield more and more of ourselves to Jesus. Our journey under Jesusâ control
results in a spiritual purification as we put our spiritual lives above our
physical lives.
e. This brings us to verse 25 again. This verse informs us
how the events will be broken up in periods of time. âSo you are to know and
discern that from the issuing of a decree to restore and rebuild Jerusalem
until Messiah the Prince there will be seven weeks and sixty-two weeks; it will
be built again with plaza and moat, even in times of distressâ (Dan. 9:25). I
underline âmoatâ because in the New King James Version âwallâ is used. Other
versions also use terms such as âtrenchâ. Jerusalem is captured by the Romans
in 63 B.C. In 37 B.C. King Herod begins a remodeling program to beautify
Jerusalem5. Part one of the prophecy as stated above takes us from decree to
rebuild Jerusalem until the Messiahâs (Jesusâ) death that I am giving the date
to be A.D. 35. My Inductive Study Bible says that the final beautification work
on the temple by Herod begins in A.D. 4. The Messiah will arrive at the
determined time, which is at the end of 69 week-years, which is 483 years. By
this time Herod the Great has beautified the buildings surrounding the temple
and also has restored the temple to its former beauty. The distressful times
are caused by the pressure of the Roman government to force Jews to change
their lifestyle.
how the events will be broken up in periods of time. âSo you are to know and
discern that from the issuing of a decree to restore and rebuild Jerusalem
until Messiah the Prince there will be seven weeks and sixty-two weeks; it will
be built again with plaza and moat, even in times of distressâ (Dan. 9:25). I
underline âmoatâ because in the New King James Version âwallâ is used. Other
versions also use terms such as âtrenchâ. Jerusalem is captured by the Romans
in 63 B.C. In 37 B.C. King Herod begins a remodeling program to beautify
Jerusalem5. Part one of the prophecy as stated above takes us from decree to
rebuild Jerusalem until the Messiahâs (Jesusâ) death that I am giving the date
to be A.D. 35. My Inductive Study Bible says that the final beautification work
on the temple by Herod begins in A.D. 4. The Messiah will arrive at the
determined time, which is at the end of 69 week-years, which is 483 years. By
this time Herod the Great has beautified the buildings surrounding the temple
and also has restored the temple to its former beauty. The distressful times
are caused by the pressure of the Roman government to force Jews to change
their lifestyle.
f. The first part of verse 26 deals with the end of the 62
weeks of years marked by the death of our Messiah. Only one seven-week of years
period remains. The following will happen during the first half the last week
of the riddle (prophecy). âAnd the people of the prince who is to come will
destroy the city and the sanctuary. And its end will come with a flood; even to
the end there will be war; desolations are determined.â The Roman government or
terrible beast will destroy Jerusalem. Verse 27 continues graphically by
describing the destruction of Jerusalem, the termination of animal sacrifices,
and the breakup of Judah as a nation. âAnd he will make a firm covenant with
the many for one week, but in the middle of the week he will put a stop to
sacrifice and grain offering; and on the wing of abominations will come one who
makes desolate, even until a complete destruction, one that is decreed, is
poured out on the one who makes desolate.â This happens in a period from A.D.
63 to 70; it starts in Neroâs reign and ends in the beginning of Vespasianâs
reign. This period ends the first 35 years of ââtime, times, and half a timeââ,
or the first half of the last one-week-year period. Later in this chapter more
details will be given.
weeks of years marked by the death of our Messiah. Only one seven-week of years
period remains. The following will happen during the first half the last week
of the riddle (prophecy). âAnd the people of the prince who is to come will
destroy the city and the sanctuary. And its end will come with a flood; even to
the end there will be war; desolations are determined.â The Roman government or
terrible beast will destroy Jerusalem. Verse 27 continues graphically by
describing the destruction of Jerusalem, the termination of animal sacrifices,
and the breakup of Judah as a nation. âAnd he will make a firm covenant with
the many for one week, but in the middle of the week he will put a stop to
sacrifice and grain offering; and on the wing of abominations will come one who
makes desolate, even until a complete destruction, one that is decreed, is
poured out on the one who makes desolate.â This happens in a period from A.D.
63 to 70; it starts in Neroâs reign and ends in the beginning of Vespasianâs
reign. This period ends the first 35 years of ââtime, times, and half a timeââ,
or the first half of the last one-week-year period. Later in this chapter more
details will be given.
g. The rest of Chapter 9 verse 27 happens near the end of
the last half of this 70-year period. Verse 24, âTo seal up vision and
prophecyâ refers to the second half of ââtime, times, and half a timeââ, or
from A.D. 70 to 105 of the 70th week year. This refers to Jesus dictating the
last prophecyâthat of Revelation. No record exists to the exact date that Jesus
appears to the apostle John to pen the final âvision and prophecyâ. Some think
John lives at least to A.D. 96, but since we have no record, 70 years from
Jesusâ death will make it about A.D. 103 to 105. If Revelation is written 35
years after the destruction of Jerusalem and the end of the Old Testament
Covenant, the year will be about A.D 103-105. John likely is sent into exile
during Roman Emperor Domitianâs reign. He is the next emperor after Nero to
slaughter Christians and Jews. Domitian dies in A.D. 96. Emperors Vespasian and
Titus also persecute the Christians and Jews but not severely. During these
persecutions no one can openly write about Christian events and live. Since
John is in exile, we do not know how long he waits to get the Book of
Revelation into a reliable personâs hands after he finishes writing it. If John
is 10 years younger than Jesus, in A.D. 100 he will be about 90-years old. The
fact that Jesus returns to dictate the last prophecy to John is very important.
For this reason I believe the sealing up of âvision and prophecyâ occurs at the
end of the 70th week year.
the last half of this 70-year period. Verse 24, âTo seal up vision and
prophecyâ refers to the second half of ââtime, times, and half a timeââ, or
from A.D. 70 to 105 of the 70th week year. This refers to Jesus dictating the
last prophecyâthat of Revelation. No record exists to the exact date that Jesus
appears to the apostle John to pen the final âvision and prophecyâ. Some think
John lives at least to A.D. 96, but since we have no record, 70 years from
Jesusâ death will make it about A.D. 103 to 105. If Revelation is written 35
years after the destruction of Jerusalem and the end of the Old Testament
Covenant, the year will be about A.D 103-105. John likely is sent into exile
during Roman Emperor Domitianâs reign. He is the next emperor after Nero to
slaughter Christians and Jews. Domitian dies in A.D. 96. Emperors Vespasian and
Titus also persecute the Christians and Jews but not severely. During these
persecutions no one can openly write about Christian events and live. Since
John is in exile, we do not know how long he waits to get the Book of
Revelation into a reliable personâs hands after he finishes writing it. If John
is 10 years younger than Jesus, in A.D. 100 he will be about 90-years old. The
fact that Jesus returns to dictate the last prophecy to John is very important.
For this reason I believe the sealing up of âvision and prophecyâ occurs at the
end of the 70th week year.
h. âAnd to anoint the most holy placeâ (Dan. 9:27) explains
the last thing Jesus will do in connection with his visit with the apostle
John. What and where is âthe most holy placeâ? Is âthe most holy placeâ an
anointing of a literal place such as the Jerusalem temple or a spiritual
designated place such the human heart? The world will be totally destroyed by
fire, so this must mean a spiritual place. Our hearts represent the meeting
place at which the Holy Spirit bears witness with the believersâ spirits that
we belong to Jesus and the Holy Father (Rom. 8:16). All materially structured
things will be destroyed, but our spirits exist forever because they are not
material. Our spirits are a tiny bit of God in us. âTo anoint the most holy
placeâ will be Jesus, our Great High Priest, anointing or confirming what He
has asked the Holy Father to do. âI will ask the Father, and He will give you
another Helper that He may be withyou forever; that is the Spirit of truth,
whom the world cannot receive, because it does not see Him or know Him, but you
know Him because He abides with you and will be in youâ (John 14:16-17). Also
read John 13:25, 15:26-27, and 16:5-13. I know this idea is very debatable, but
âto seal up vision and prophecyâ and confirm the human heart as being the
throne room for the Holy Spirit to dwell is exactly what Jesus is sent to do.
the last thing Jesus will do in connection with his visit with the apostle
John. What and where is âthe most holy placeâ? Is âthe most holy placeâ an
anointing of a literal place such as the Jerusalem temple or a spiritual
designated place such the human heart? The world will be totally destroyed by
fire, so this must mean a spiritual place. Our hearts represent the meeting
place at which the Holy Spirit bears witness with the believersâ spirits that
we belong to Jesus and the Holy Father (Rom. 8:16). All materially structured
things will be destroyed, but our spirits exist forever because they are not
material. Our spirits are a tiny bit of God in us. âTo anoint the most holy
placeâ will be Jesus, our Great High Priest, anointing or confirming what He
has asked the Holy Father to do. âI will ask the Father, and He will give you
another Helper that He may be withyou forever; that is the Spirit of truth,
whom the world cannot receive, because it does not see Him or know Him, but you
know Him because He abides with you and will be in youâ (John 14:16-17). Also
read John 13:25, 15:26-27, and 16:5-13. I know this idea is very debatable, but
âto seal up vision and prophecyâ and confirm the human heart as being the
throne room for the Holy Spirit to dwell is exactly what Jesus is sent to do.
A better possibility for anointing âthe most holy placeâ is
found in the last two chapters of Revelation. These chapters describe the New
Heaven and New Earth. The Holy City, Spiritual Jerusalem, is gloriously
described. We are given breathtaking descriptions of everlasting life and of
the surroundings we are to enjoy throughout eternity. These two chapters
probably fulfill the final phrase of Danielâs prophecy which Daniel is not
permitted to see in a vision. Only Jesus is the proper One âto anoint the most
holy placeâ, as He is the only One worthy to open the seals of the book that
seals the last events in Revelation 5:6-14.
found in the last two chapters of Revelation. These chapters describe the New
Heaven and New Earth. The Holy City, Spiritual Jerusalem, is gloriously
described. We are given breathtaking descriptions of everlasting life and of
the surroundings we are to enjoy throughout eternity. These two chapters
probably fulfill the final phrase of Danielâs prophecy which Daniel is not
permitted to see in a vision. Only Jesus is the proper One âto anoint the most
holy placeâ, as He is the only One worthy to open the seals of the book that
seals the last events in Revelation 5:6-14.
Detailed information about the Roman conquest of Judah and
especially Jerusalem is given in Chapter 4 of this book.
especially Jerusalem is given in Chapter 4 of this book.
Daniel 10
Now Cyrus of Persia is king. In his third year another
message is revealed to Daniel in a vision. He writes that the message is true
but very disturbing. However, he has no trouble understanding it. He mourns for
three weeks. He has no desire for any tasty food. But on the 25th day of the
month, he is on the banks of the Tigris River. Looking up, he sees a man
dressed in linen cloth that has a belt of pure golden Uphaz (the best quality
of gold). His body also was like beryl, his face had the appearance of
lighting, his eyes were like flaming torches, his arms and feet like the gleam
of polished bronze, and the sound of his words like the sound of a tumult (Dan.
10:6). Other men are with Daniel, but they do not see the vision. However, the
atmosphere surrounding Daniel is so spiritually enlightening that the men with
Daniel flee with fear. Evil people or anyone not in tune with God cannot stand
the spiritual light, especially the spiritual density of this heavenly beingâs
light. This vision is so traumatizing that Daniel goes limp and is as pale as a
dead man.
message is revealed to Daniel in a vision. He writes that the message is true
but very disturbing. However, he has no trouble understanding it. He mourns for
three weeks. He has no desire for any tasty food. But on the 25th day of the
month, he is on the banks of the Tigris River. Looking up, he sees a man
dressed in linen cloth that has a belt of pure golden Uphaz (the best quality
of gold). His body also was like beryl, his face had the appearance of
lighting, his eyes were like flaming torches, his arms and feet like the gleam
of polished bronze, and the sound of his words like the sound of a tumult (Dan.
10:6). Other men are with Daniel, but they do not see the vision. However, the
atmosphere surrounding Daniel is so spiritually enlightening that the men with
Daniel flee with fear. Evil people or anyone not in tune with God cannot stand
the spiritual light, especially the spiritual density of this heavenly beingâs
light. This vision is so traumatizing that Daniel goes limp and is as pale as a
dead man.
As this heavenly Being begins to speak, Daniel falls on his
face in deep sleep. Then he feels a hand touch him, so he raises himself up on
his hands and knees. His knees are trembling! The extremely glorious Being
says: âO Daniel, man of high esteem, understand the words that I am about to
tell you and stand upright for I have now been sent to you.â And when he had
spoken this word to me, I stood up trembling. Then he said to me, âDo not be
afraid, Daniel, for from the first day that you set your heart on understanding
this and on humbling yourself before your God, your words were heard, and I
have come in response to your wordsâ (Dan. 10:11-12). Who is the celestial
Being in verses 6 and 7? He certainly seems to be Lord Messiah. Do you believe
people today can become so spiritually in love with God, they can have minds
âset on understandingâ and have attitudes of humility as Daniel has? No one
today receives visions as Daniel does and as John receives from Jesus to write
the Book of Revelation, because prophecy has ceased. However, we surely need
the Holy Spiritâs help to accurately interpret Godâs Word. We need divine
direction for divine interpretation. God can use visions or dreams or can speak
through His Spirit to help in interpreting the Scripture. If we do not believe
this, then we cannot have a true interpretation of Godâs Word. To interpret the
Holy Bible and glean the spiritual riches accurately, true enlightenment by the
Holy Spirit has to be a reality. The Bible cannot become alive just by reading
it through a few times. No human is likely to ever understand everything
perfectly or completely. When one attains an attitude of total submission
through love for God, a thirst for righteousness, and a search for truth, we
individually become what God wants us to become. Spiritual growth is certain to
include biblical knowledge. God is going to honor this desire for truth. Paul
says that we are to progress in the height, depth, length, and width of the
spiritual spectrum that God places before us in life. As we do, an awesome
relationship with God grows.
face in deep sleep. Then he feels a hand touch him, so he raises himself up on
his hands and knees. His knees are trembling! The extremely glorious Being
says: âO Daniel, man of high esteem, understand the words that I am about to
tell you and stand upright for I have now been sent to you.â And when he had
spoken this word to me, I stood up trembling. Then he said to me, âDo not be
afraid, Daniel, for from the first day that you set your heart on understanding
this and on humbling yourself before your God, your words were heard, and I
have come in response to your wordsâ (Dan. 10:11-12). Who is the celestial
Being in verses 6 and 7? He certainly seems to be Lord Messiah. Do you believe
people today can become so spiritually in love with God, they can have minds
âset on understandingâ and have attitudes of humility as Daniel has? No one
today receives visions as Daniel does and as John receives from Jesus to write
the Book of Revelation, because prophecy has ceased. However, we surely need
the Holy Spiritâs help to accurately interpret Godâs Word. We need divine
direction for divine interpretation. God can use visions or dreams or can speak
through His Spirit to help in interpreting the Scripture. If we do not believe
this, then we cannot have a true interpretation of Godâs Word. To interpret the
Holy Bible and glean the spiritual riches accurately, true enlightenment by the
Holy Spirit has to be a reality. The Bible cannot become alive just by reading
it through a few times. No human is likely to ever understand everything
perfectly or completely. When one attains an attitude of total submission
through love for God, a thirst for righteousness, and a search for truth, we
individually become what God wants us to become. Spiritual growth is certain to
include biblical knowledge. God is going to honor this desire for truth. Paul
says that we are to progress in the height, depth, length, and width of the
spiritual spectrum that God places before us in life. As we do, an awesome
relationship with God grows.
I am calling this heavenly man the Messiah because of His
glorious description. His body also was like beryl, his face had the appearance
of lightning, his eyes were like flaming torches, his arms and feet like the
gleam of polished bronze, and the sound of his words like the sound of a tumult
(Dan. 10:6). This heavenly Being is closely similar to the One that appears to
John on the island of Patmos (Rev. 1:13-15). He is dressed in linen as a priest
(Jesus is the High Priest), his waist is girded with a belt of pure gold of
Uphaz, and everything about Christ is the best in its kind. His appearance is
so glorious that only Daniel can see it. However, the presence of Christ is so
glorious that Daniel cannot bear the sight and becomes almost like a dead man.
Those with Daniel do not see His presence but certainly sense His power and
holiness so much that they are frightened and run to hide. The presence of the
Holy One makes us humble before Him. Our fallen spiritual nature automatically
causes humans to wilt before Jesus and at times even before an angel, but we
are not to fear the presence of our Lord. The heavenly being reassures Daniel
that his prayers have been heard (Dan. 10:10-11). The assurance of Godâs love
gives him strength.
glorious description. His body also was like beryl, his face had the appearance
of lightning, his eyes were like flaming torches, his arms and feet like the
gleam of polished bronze, and the sound of his words like the sound of a tumult
(Dan. 10:6). This heavenly Being is closely similar to the One that appears to
John on the island of Patmos (Rev. 1:13-15). He is dressed in linen as a priest
(Jesus is the High Priest), his waist is girded with a belt of pure gold of
Uphaz, and everything about Christ is the best in its kind. His appearance is
so glorious that only Daniel can see it. However, the presence of Christ is so
glorious that Daniel cannot bear the sight and becomes almost like a dead man.
Those with Daniel do not see His presence but certainly sense His power and
holiness so much that they are frightened and run to hide. The presence of the
Holy One makes us humble before Him. Our fallen spiritual nature automatically
causes humans to wilt before Jesus and at times even before an angel, but we
are not to fear the presence of our Lord. The heavenly being reassures Daniel
that his prayers have been heard (Dan. 10:10-11). The assurance of Godâs love
gives him strength.
The Lord Messiah tells Daniel that he has an answer to his
prayers for the Jews, but He is delayed 21 days because of the âprince of the
kingdom of Persiaâ. This âprince of the kingdom of Persiaâ probably is Satan,
who dominates the king, but Satan is the true unworthy prince of the earth. God
allows the Jews to be overcome by the power of evil Babylon but has given power
to the Medes for a short time. Now a king of Persia reigns, but in Godâs plan,
the Persians are to allow the Jews to return to Jerusalem. The Second Person of
the Trinity has been working in their minds to bring Godâs will to fruition.
God knows the Persian kings eventually will favor the Jews before Greece over
powers of the Persian kingdom but only as the Messiah is able to convince a
king to do so. King Artaxerxes gives permission to Nehemiah to return to
rebuild Jerusalem and in 445 B.C. even helps with the expenses of the Jerusalem
walls. Esther is the queen of Ahasuerus (Xerxes) before Artaxerxes. She
probably helps to soften Kings Ahasuerusâ and Artaxerxesâ hearts toward the
Jews.
prayers for the Jews, but He is delayed 21 days because of the âprince of the
kingdom of Persiaâ. This âprince of the kingdom of Persiaâ probably is Satan,
who dominates the king, but Satan is the true unworthy prince of the earth. God
allows the Jews to be overcome by the power of evil Babylon but has given power
to the Medes for a short time. Now a king of Persia reigns, but in Godâs plan,
the Persians are to allow the Jews to return to Jerusalem. The Second Person of
the Trinity has been working in their minds to bring Godâs will to fruition.
God knows the Persian kings eventually will favor the Jews before Greece over
powers of the Persian kingdom but only as the Messiah is able to convince a
king to do so. King Artaxerxes gives permission to Nehemiah to return to
rebuild Jerusalem and in 445 B.C. even helps with the expenses of the Jerusalem
walls. Esther is the queen of Ahasuerus (Xerxes) before Artaxerxes. She
probably helps to soften Kings Ahasuerusâ and Artaxerxesâ hearts toward the
Jews.
Have you ever struggled with Jesus? How long did it take Him
(through the Holy Spirit) to convince you to accept Him as your Lord and
Savior? Who was the evil one that kept urging you not to accept Jesus as
Savior? The Persian kingsâ hearts are being softened by the Second Person of
the Trinity. âBut the prince of the kingdom of Persia was withstanding me for
twenty-one days; then behold, Michael, one of the chief princes, came to help
me, for I had been left there with the kings of Persia.â God softens the heart
of the âkings of Persiaâ to allow Israel to return and rebuild the temple and
Jerusalem. Yet satanic opposition is strongly present as we find recorded in
Nehemiah and later in Esther. These verses give us an idea of what goes on in
the warfare between good and evil in the spiritual sphere. The emphasis on
spiritual warfare among demons and holy angels and the Messiah suggest to me
that the symbolic language refers to spiritual warfare.
(through the Holy Spirit) to convince you to accept Him as your Lord and
Savior? Who was the evil one that kept urging you not to accept Jesus as
Savior? The Persian kingsâ hearts are being softened by the Second Person of
the Trinity. âBut the prince of the kingdom of Persia was withstanding me for
twenty-one days; then behold, Michael, one of the chief princes, came to help
me, for I had been left there with the kings of Persia.â God softens the heart
of the âkings of Persiaâ to allow Israel to return and rebuild the temple and
Jerusalem. Yet satanic opposition is strongly present as we find recorded in
Nehemiah and later in Esther. These verses give us an idea of what goes on in
the warfare between good and evil in the spiritual sphere. The emphasis on
spiritual warfare among demons and holy angels and the Messiah suggest to me
that the symbolic language refers to spiritual warfare.
The present vision concerns the approaching future of
Israel. A precious overwhelming moment arrives for Daniel. And behold, one who
resembled a human being was touching my lips; then I opened my mouth and spoke,
and said to him who was standing before me, âO my lord, as a result of the
vision anguish has come upon me, and I have retained no strength. For how can
such a servant of my lord talk with such as my lord? As for me, there remains
just now no strength in me, nor has any breath been left in meâ (Dan.
10:16-17). These verses definitely indicate that Daniel understands that he is
in the presence of divinity. This celestial being has to be the Second Person
of the Trinity, the Messiah, although Daniel has no concept of Jesus. If you
have studied the Old Covenant history, you, as I have, may have wondered about
how God feels when the spirituality of the nation becomes extremely low. The
prophets as well as God suffer over the spiritual decline after each spiritual
awakening. God calls His prophets to express to the people His feelings, which
become also the prophetâs feelings. In this case God, through Daniel, is
expressing Himself more dramatically through visions. In these days I am
concerned about the decline of Christianity and true spirituality in the world.
Are we disturbed about each crisis in which we find ourselves? What Daniel
hears is so disturbing that he becomes as weak as a âwet noodleâ.
Israel. A precious overwhelming moment arrives for Daniel. And behold, one who
resembled a human being was touching my lips; then I opened my mouth and spoke,
and said to him who was standing before me, âO my lord, as a result of the
vision anguish has come upon me, and I have retained no strength. For how can
such a servant of my lord talk with such as my lord? As for me, there remains
just now no strength in me, nor has any breath been left in meâ (Dan.
10:16-17). These verses definitely indicate that Daniel understands that he is
in the presence of divinity. This celestial being has to be the Second Person
of the Trinity, the Messiah, although Daniel has no concept of Jesus. If you
have studied the Old Covenant history, you, as I have, may have wondered about
how God feels when the spirituality of the nation becomes extremely low. The
prophets as well as God suffer over the spiritual decline after each spiritual
awakening. God calls His prophets to express to the people His feelings, which
become also the prophetâs feelings. In this case God, through Daniel, is
expressing Himself more dramatically through visions. In these days I am
concerned about the decline of Christianity and true spirituality in the world.
Are we disturbed about each crisis in which we find ourselves? What Daniel
hears is so disturbing that he becomes as weak as a âwet noodleâ.
The Messenger again touches Daniel; this strengthens him.
Then the Lord says: âO man of high esteem, do not be afraid. Peace be with you;
take courage and be courageous!â Now as soon as he spoke to me, I received
strength and said, âMay my lord speak, for you have strengthened meâ (Dan.
10:19). Daniel thanks Him and asks the Lord to continue. The Lord asks Daniel
if he understands why He has arrived to help and strengthen him but immediately
has to return to fight the prince of Persia. The Messenger tells Daniel that
the king of Greece will take over the kingdom. Then He says: âHowever, I will
tell what is inscribed in the writing of truth. Yet there is no one who stands
firmly with me against these forces except Michael your great princeâ (Dan.
10:21). Well, wouldnât you like to know Who the heavenly Being is? This blessed
Messenger does not give His name. Perhaps âlordâ is not capitalized in
Scripture because Daniel does not recognize the Messenger as the Messiah, or
the Second Person of the Trinity. Through what we are studying, we can get an
insight to what goes on in the spiritual sphere.
Then the Lord says: âO man of high esteem, do not be afraid. Peace be with you;
take courage and be courageous!â Now as soon as he spoke to me, I received
strength and said, âMay my lord speak, for you have strengthened meâ (Dan.
10:19). Daniel thanks Him and asks the Lord to continue. The Lord asks Daniel
if he understands why He has arrived to help and strengthen him but immediately
has to return to fight the prince of Persia. The Messenger tells Daniel that
the king of Greece will take over the kingdom. Then He says: âHowever, I will
tell what is inscribed in the writing of truth. Yet there is no one who stands
firmly with me against these forces except Michael your great princeâ (Dan.
10:21). Well, wouldnât you like to know Who the heavenly Being is? This blessed
Messenger does not give His name. Perhaps âlordâ is not capitalized in
Scripture because Daniel does not recognize the Messenger as the Messiah, or
the Second Person of the Trinity. Through what we are studying, we can get an
insight to what goes on in the spiritual sphere.
The principal message of the vision is intended to give the
Jews a foresight of what is to happen in the days of Antiochus Epiphanes IV,
nearly 300 years later. The Messenger hurries back to continue the battle and
to wait for the king of Greece to take charge. Greece will be Israelâs next
political enemy. These verses enlighten us a little about the warfare that goes
on in the spiritual sphere. I believe Paul actually dies when he is dragged to
the outskirts of Lystra and is stoned. This experience is why the apostle Paul
can describe what I think he sees as his spirit whizzes through the atmosphere
to Paradise. He writes, For our struggle is not against flesh and blood, but
against the rulers, against the powers, against the world forces of this
darkness, against the spiritual forces of wickedness in the heavenly places
(Eph. 6:12). Have you ever thought the angels might need rest from fighting
spiritual battles over and over for human beings? We cannot say they fight day
and night, because the spiritual realm has no night, but throughout the
centuries they fight constantly for Godâs children. But imagine what heaven
will be like when all the spiritual battles are over. The heavenly armyâthe
angelsâwill not have anything to do but participate with us in the glorious
activities. This thrills my spirit!
Jews a foresight of what is to happen in the days of Antiochus Epiphanes IV,
nearly 300 years later. The Messenger hurries back to continue the battle and
to wait for the king of Greece to take charge. Greece will be Israelâs next
political enemy. These verses enlighten us a little about the warfare that goes
on in the spiritual sphere. I believe Paul actually dies when he is dragged to
the outskirts of Lystra and is stoned. This experience is why the apostle Paul
can describe what I think he sees as his spirit whizzes through the atmosphere
to Paradise. He writes, For our struggle is not against flesh and blood, but
against the rulers, against the powers, against the world forces of this
darkness, against the spiritual forces of wickedness in the heavenly places
(Eph. 6:12). Have you ever thought the angels might need rest from fighting
spiritual battles over and over for human beings? We cannot say they fight day
and night, because the spiritual realm has no night, but throughout the
centuries they fight constantly for Godâs children. But imagine what heaven
will be like when all the spiritual battles are over. The heavenly armyâthe
angelsâwill not have anything to do but participate with us in the glorious
activities. This thrills my spirit!
Chapter 11
Three more Persian âkingsâ will arise. The fourth âkingâ,
after Darius the Mede, will be strengthened because of his riches and âwill
arouse the whole empireâ against Greece (Dan. 11:2-3).
after Darius the Mede, will be strengthened because of his riches and âwill
arouse the whole empireâ against Greece (Dan. 11:2-3).
Artaxerxes I, the fourth âkingâ, soon will be overcome by
Greece. In a little more than 12 years Alexander the Great of Greece invades
and conquers Asia Minor, Egypt, and every country as far as India. Alexander
dies inside the border of India. Soon after his death the Greek empire is
divided into four regions; this confirms the prophecy by Daniel (Dan. 11:4).
Greece. In a little more than 12 years Alexander the Great of Greece invades
and conquers Asia Minor, Egypt, and every country as far as India. Alexander
dies inside the border of India. Soon after his death the Greek empire is
divided into four regions; this confirms the prophecy by Daniel (Dan. 11:4).
The four generals that take responsibility of the amazing
Greek kingdom are:
Greek kingdom are:
a. Lysimachus is made king over Trace and Bythynia
b. Cassander over Macedonia
c. Ptolemy I Soter over Egypt
d. Seleucus I Nicator over Syria.
The Jewish historian Josephus also speaks in detail of the
long history given in Daniel 11:5-45. We are interested in the last two Greek
kingdoms that rule over the North and the Greek kingdom that rules over the
South. The first five Greek âkingsâ of the North (Syria) have their eyes on
taking over Greek âkingsâ of Egypt
(South). They have many ups and downs in their relationships. In the historical
book The Works of Josephus, the Jew Josephus gives extremely valuable
information about the period from the Maccabean revolt onward. He tells of the
conquering and pillaging of Jerusalem by Antiochus Epiphanes IV, king of the
North.
long history given in Daniel 11:5-45. We are interested in the last two Greek
kingdoms that rule over the North and the Greek kingdom that rules over the
South. The first five Greek âkingsâ of the North (Syria) have their eyes on
taking over Greek âkingsâ of Egypt
(South). They have many ups and downs in their relationships. In the historical
book The Works of Josephus, the Jew Josephus gives extremely valuable
information about the period from the Maccabean revolt onward. He tells of the
conquering and pillaging of Jerusalem by Antiochus Epiphanes IV, king of the
North.
The World Book Encyclopedia tells in a few words how the
Northern and Southern kingdoms try to resolve a difference that eventually
causes Antiochus Epiphanes IV to invade Jerusalem. Through the marriage of his
daughter, Cleopatra, to Ptolemy V,7
Antiochus III the Great has a plan to make his dreams a reality. This Cleopatra
seems to be the first Cleopatra. âSome historians believe that a line of six or
seven Cleopatras exist. The most famous Cleopatra was number seven that lived
from 69-30 B.C.â8 We are talking of one
of the first, if not the first, queen Cleopatra. A relative of the princess
that marries King Ptolemy IV Philopater (221-203 B.C.) of the South takes some
of the palace idols from the Northern Kingdom to her palace in the Southern
Kingdom. This causes contention, but the king of the North does not attack the
South immediately. When he does, he is not successful, because he does not have
the support from his daughter Cleopatra III or IV within the palace of the
Southern Kingdom. He is frustrated and takes out his anger on Judah, which
separates the Northern Kingdom (Syria) from the Southern Kingdom (Egypt).
Northern and Southern kingdoms try to resolve a difference that eventually
causes Antiochus Epiphanes IV to invade Jerusalem. Through the marriage of his
daughter, Cleopatra, to Ptolemy V,7
Antiochus III the Great has a plan to make his dreams a reality. This Cleopatra
seems to be the first Cleopatra. âSome historians believe that a line of six or
seven Cleopatras exist. The most famous Cleopatra was number seven that lived
from 69-30 B.C.â8 We are talking of one
of the first, if not the first, queen Cleopatra. A relative of the princess
that marries King Ptolemy IV Philopater (221-203 B.C.) of the South takes some
of the palace idols from the Northern Kingdom to her palace in the Southern
Kingdom. This causes contention, but the king of the North does not attack the
South immediately. When he does, he is not successful, because he does not have
the support from his daughter Cleopatra III or IV within the palace of the
Southern Kingdom. He is frustrated and takes out his anger on Judah, which
separates the Northern Kingdom (Syria) from the Southern Kingdom (Egypt).
In summary Josephus explains better what happens about
animosity of the Northern and Southern Kingdoms that affects Judah the most.
Josephus confirms Danielâs prophecy about the Greek Kingdom dividing into four
kingdoms after Alexander the Great (kingdom represented by a goat) dies. When
Antiochus IV Epiphanes (170-163) cannot overthrow Egypt, he causes troublesome
times for Judahâmore than all of his predecessors do. He lies when he arrives
at the Jerusalem gates with his army. He says that his visit is in peace. The
Jews open the gates and let his army in; once inside, his army captures the
Jews. Antiochus IV proceeds to desecrate the altar by sacrificing a pig inside
of the holy temple. This king wants forever to terminate the Jewish religion.
He proclaims the death penalty for any Jew that possesses a copy of the Holy
Scriptures or keeps the Sabbath or circumcises a son. Pagan altars are built in
many places over the countryside; the people are forced to worship false gods
everywhere. Antiochus Epiphanes IV changes the laws, the times, and all that
the Jews do differently. In a six-year period 100,000 Jews are killed. This
period of oppression is the cause for an old priest named Mattathias to kill Jews
that abandon their faith and also a Syrian official. He and his five sons flee
to the mountains, where they organize an army that defeats the Syrian army and
gains freedom with âlittle helpâ except from God. They cleanse Jerusalemâs
temple, purify it, and reestablish the sacrifices and regular Jewish worship
that continue until the Romans conquer them in 64 B.C.9 The reign of
Mattathiasâ sons also is called the âMaccabean reignâ. The Jews have liberty
from 157 until 64 B.C. but always are in danger of losing it.
animosity of the Northern and Southern Kingdoms that affects Judah the most.
Josephus confirms Danielâs prophecy about the Greek Kingdom dividing into four
kingdoms after Alexander the Great (kingdom represented by a goat) dies. When
Antiochus IV Epiphanes (170-163) cannot overthrow Egypt, he causes troublesome
times for Judahâmore than all of his predecessors do. He lies when he arrives
at the Jerusalem gates with his army. He says that his visit is in peace. The
Jews open the gates and let his army in; once inside, his army captures the
Jews. Antiochus IV proceeds to desecrate the altar by sacrificing a pig inside
of the holy temple. This king wants forever to terminate the Jewish religion.
He proclaims the death penalty for any Jew that possesses a copy of the Holy
Scriptures or keeps the Sabbath or circumcises a son. Pagan altars are built in
many places over the countryside; the people are forced to worship false gods
everywhere. Antiochus Epiphanes IV changes the laws, the times, and all that
the Jews do differently. In a six-year period 100,000 Jews are killed. This
period of oppression is the cause for an old priest named Mattathias to kill Jews
that abandon their faith and also a Syrian official. He and his five sons flee
to the mountains, where they organize an army that defeats the Syrian army and
gains freedom with âlittle helpâ except from God. They cleanse Jerusalemâs
temple, purify it, and reestablish the sacrifices and regular Jewish worship
that continue until the Romans conquer them in 64 B.C.9 The reign of
Mattathiasâ sons also is called the âMaccabean reignâ. The Jews have liberty
from 157 until 64 B.C. but always are in danger of losing it.
Chapter 12âThe End
Times of the Israeli-Judeo Era
Times of the Israeli-Judeo Era
Michael is the angel designated to guard over Israel. A
âtime of distressâ such as never experienced by a nation will happen to the
Jews. Danielâs consolation is to know that the faithful Israelite and Jewish
worshipers of God will be rewarded for their love to Him. And âmany of those
who sleep in the dust of the ground will awake, these to everlasting life, but
the others to disgrace and everlasting contempt. Those who have (spiritual)
insight will shine brightly like the brightness of the expanse of heaven, and
those who lead the many to righteousness, like the stars forever and everâ
(Dan. 12:2). With the terrible news about a great and terrible time in the
future, Michael gives comfort to Daniel that those who are faithful to God will
be rewarded eternally. They have not lived in vain as have all the others who
serve false gods. Those who prefer to live godless or secular-oriented lives
will go to everlasting contempt.
âtime of distressâ such as never experienced by a nation will happen to the
Jews. Danielâs consolation is to know that the faithful Israelite and Jewish
worshipers of God will be rewarded for their love to Him. And âmany of those
who sleep in the dust of the ground will awake, these to everlasting life, but
the others to disgrace and everlasting contempt. Those who have (spiritual)
insight will shine brightly like the brightness of the expanse of heaven, and
those who lead the many to righteousness, like the stars forever and everâ
(Dan. 12:2). With the terrible news about a great and terrible time in the
future, Michael gives comfort to Daniel that those who are faithful to God will
be rewarded eternally. They have not lived in vain as have all the others who
serve false gods. Those who prefer to live godless or secular-oriented lives
will go to everlasting contempt.
Verse 12:3 is a beautiful, comforting verse. âAnd those who
have insight will shine brightly like the brightness of the expanse of heaven,
and those who lead the many to righteousness, like the stars forever and
ever.â
have insight will shine brightly like the brightness of the expanse of heaven,
and those who lead the many to righteousness, like the stars forever and
ever.â
Daniel is to âconceal these words and seal up the book until
the end of time; many will go back and forth, and knowledge will increaseâ
(Dan. 12:4). In other words at this time nothing more is to be added about
First Covenant people. The word âtimeâ is not specific, but in light of the
meaning of the visions, âtimeâ has to mean the end of the Old Covenant era,
which ends in A.D. 70. In A.D. 70 Jerusalem is destroyed; the Jews are
dispersed throughout the Roman Empire. The phrases âmany will go back and
forthâ and âknowledge will increaseâ inform Daniel that many years are to pass
before the Old Covenant ends. But, as is natural in human life, humans will be
busy in all kinds of activities; this is signified by âgo back and forthâ. Also
âknowledge will increaseâ, which is common to humanity. âBut as for you, Daniel,
conceal these words and seal up the book until the end of time; many will go
back and forth, and knowledge will increaseâ (Dan. 12:4).
the end of time; many will go back and forth, and knowledge will increaseâ
(Dan. 12:4). In other words at this time nothing more is to be added about
First Covenant people. The word âtimeâ is not specific, but in light of the
meaning of the visions, âtimeâ has to mean the end of the Old Covenant era,
which ends in A.D. 70. In A.D. 70 Jerusalem is destroyed; the Jews are
dispersed throughout the Roman Empire. The phrases âmany will go back and
forthâ and âknowledge will increaseâ inform Daniel that many years are to pass
before the Old Covenant ends. But, as is natural in human life, humans will be
busy in all kinds of activities; this is signified by âgo back and forthâ. Also
âknowledge will increaseâ, which is common to humanity. âBut as for you, Daniel,
conceal these words and seal up the book until the end of time; many will go
back and forth, and knowledge will increaseâ (Dan. 12:4).
Two men, one on each side of the river, appear. The man not
dressed in linen asks the dressed in linen, âHow long will it be until the end
of these wonders?â (Dan. 12:6b). Daniel records this response: âI heard the man
dressed in linen, who was above the waters of the river, as he raised his right
hand and his left toward heaven, and swore by Him who lives forever that it
would be for a time, times, and half a time; and as soon as they finish
shattering the power of the holy people, all these events will be completedâ
(Dan. 12:7). The part in bold fits in perfectly with what I have discussed
above. All the events of the Old Covenant end, but a new era that Daniel is not
to know is on the future horizon, because the rest of the story is to be given
about 70 years after Jesusâ death. Jesus will dictate to His beloved apostle
John a book called Revelation that tells the rest of the story and the end of
the world. The answer is given in a mysterious riddle: âa time, times, and half
a time; and as soon as they finish shattering the power of the holy people, all
these events will be completed.â This places the end times for Judah as the
last strain of the Israelites, from Jesusâ death in A.D. 35 to 70. The
beginning of this last âtime, times, and half a timeâ years is the date of the
beginning of the New Covenant, in A.D. 35 and the destruction of Jerusalem and
the temple by the Romans in A.D. 70. Remember the last two phrases of the
general prophesy given in Daniel 9:24: âto bring in everlasting righteousnessâ.
All of verse 24 has to do with Jesus the Messiah correcting all wrongs Israel
has made, but the result is the replacement of the Old Covenant. Jesusâ purpose
is to complete the heavenly spiritual system and to replace animal worship. He
replaces the sacrificial Lamb. The New Covenant makes the human heart the altar
for God. Most of the old spiritual structure of Judaism has to be destroyed;
God sets the time for this to happen.
dressed in linen asks the dressed in linen, âHow long will it be until the end
of these wonders?â (Dan. 12:6b). Daniel records this response: âI heard the man
dressed in linen, who was above the waters of the river, as he raised his right
hand and his left toward heaven, and swore by Him who lives forever that it
would be for a time, times, and half a time; and as soon as they finish
shattering the power of the holy people, all these events will be completedâ
(Dan. 12:7). The part in bold fits in perfectly with what I have discussed
above. All the events of the Old Covenant end, but a new era that Daniel is not
to know is on the future horizon, because the rest of the story is to be given
about 70 years after Jesusâ death. Jesus will dictate to His beloved apostle
John a book called Revelation that tells the rest of the story and the end of
the world. The answer is given in a mysterious riddle: âa time, times, and half
a time; and as soon as they finish shattering the power of the holy people, all
these events will be completed.â This places the end times for Judah as the
last strain of the Israelites, from Jesusâ death in A.D. 35 to 70. The
beginning of this last âtime, times, and half a timeâ years is the date of the
beginning of the New Covenant, in A.D. 35 and the destruction of Jerusalem and
the temple by the Romans in A.D. 70. Remember the last two phrases of the
general prophesy given in Daniel 9:24: âto bring in everlasting righteousnessâ.
All of verse 24 has to do with Jesus the Messiah correcting all wrongs Israel
has made, but the result is the replacement of the Old Covenant. Jesusâ purpose
is to complete the heavenly spiritual system and to replace animal worship. He
replaces the sacrificial Lamb. The New Covenant makes the human heart the altar
for God. Most of the old spiritual structure of Judaism has to be destroyed;
God sets the time for this to happen.
The Roman Empire destroys the symbolic ritual system
completely. By A.D. 68-69 the Jewish cities are destroyed or conquered and the
people are scattered over the Roman Empire except for Jerusalem and Masada.
âAnd as soon as they finish shattering the power of the holy people, all these
events will be completedâ (Dan. 12:7b). Masada does not have importance except
as an offense to the Roman army. So in A.D. 70, when Jerusalem is conquered,
âthe holy peopleâ (not so âholyâ any more) are scattered and have no power and
all the events for the Jews given to Daniel are completed! We already have
alluded to this riddle as being 1 year + 2 years + ½ of a year, or 3½ years.
One more 35-year period, or âtime, times, and half a timeâ, is left âto seal up
vision and prophecy, and to anoint the most holy placeâ. This will occur from
A.D. 70 to about A.D. 105, when Jesus appears to John in visions for writing
Revelation. Jesus seals up prophecy with His revelation; we have no more human
prophets to tell about the future. Our challenge is to interpret prophecy that
already has been made by divinely inspired prophets and sealed by Jesus Christ.
This responsibility of interpreting the Holy Scriptures is extremely serious and
dangerous.
completely. By A.D. 68-69 the Jewish cities are destroyed or conquered and the
people are scattered over the Roman Empire except for Jerusalem and Masada.
âAnd as soon as they finish shattering the power of the holy people, all these
events will be completedâ (Dan. 12:7b). Masada does not have importance except
as an offense to the Roman army. So in A.D. 70, when Jerusalem is conquered,
âthe holy peopleâ (not so âholyâ any more) are scattered and have no power and
all the events for the Jews given to Daniel are completed! We already have
alluded to this riddle as being 1 year + 2 years + ½ of a year, or 3½ years.
One more 35-year period, or âtime, times, and half a timeâ, is left âto seal up
vision and prophecy, and to anoint the most holy placeâ. This will occur from
A.D. 70 to about A.D. 105, when Jesus appears to John in visions for writing
Revelation. Jesus seals up prophecy with His revelation; we have no more human
prophets to tell about the future. Our challenge is to interpret prophecy that
already has been made by divinely inspired prophets and sealed by Jesus Christ.
This responsibility of interpreting the Holy Scriptures is extremely serious and
dangerous.
So Daniel still is confused and makes one more effort to get
information. The heavenly Messenger dressed in linen responds, âGo your way,
Daniel, for these words are concealed and sealed up until the end time. Many
will be purged, purified and refined; but the wicked will act wickedly; and
none of the wicked will understand, but those who have insight will understandâ
(Dan. 12:9-10). Messiah Jesus, as Savior and perfect sacrifice from God, will
shed His blood so those who believe in Him can be âpurged, purified and
refinedâ.
information. The heavenly Messenger dressed in linen responds, âGo your way,
Daniel, for these words are concealed and sealed up until the end time. Many
will be purged, purified and refined; but the wicked will act wickedly; and
none of the wicked will understand, but those who have insight will understandâ
(Dan. 12:9-10). Messiah Jesus, as Savior and perfect sacrifice from God, will
shed His blood so those who believe in Him can be âpurged, purified and
refinedâ.
Those who do not accept Jesus will remain in the âwickedâ
category as lost and will not âunderstandâ, because they refuse to believe in
the âspiritual light of the worldââJesus. Those who believe in Jesus and who
surrender to Him receive an insight through a genuine spiritual experience that
produces understanding. This understanding is attainable by growing spiritually
and in wisdom and knowledge of the Scriptures, although no human is able to
understand everything perfectly in Godâs Word!
category as lost and will not âunderstandâ, because they refuse to believe in
the âspiritual light of the worldââJesus. Those who believe in Jesus and who
surrender to Him receive an insight through a genuine spiritual experience that
produces understanding. This understanding is attainable by growing spiritually
and in wisdom and knowledge of the Scriptures, although no human is able to
understand everything perfectly in Godâs Word!
Conclusion
A total of 7 week-years plus 62 week-years equals 483 years
that will pass from the time of the decree to rebuild the temple, given to
Nehemiah by the king of Persia, until the death of Christ. This leaves one week
of years or 7 years to reach a total of 70 weeks of years that is equivalent to
490 years ending Danielâs prophecies (70 x 7= 490). The KEY TO THE RIDDLE OF
THE MISSING WEEK is that 490 years makes perfect 7 x 70-year periods. We have
seen that God has favored the number 70. The last years of the Old Covenant are
between Jesusâ birth and His death, or 0 to A.D. 35. God gives an extension of
another 35 years of existence to Judah until the destruction of Jerusalem (A.D.
70), in which Christianity and legalistic Judaism co-exist but Judaism is
declared dead by the splitting of the veil in the temple in A.D. 35. With
Jesusâ death, the 69 weeks are complete. This covers all the prophecy given in
Daniel 9:24, except the last phrase: âto seal up vision and prophecy and to
anoint the most holy placeâ. I think this last phrase must include the last week,
or the last 70-year period.
that will pass from the time of the decree to rebuild the temple, given to
Nehemiah by the king of Persia, until the death of Christ. This leaves one week
of years or 7 years to reach a total of 70 weeks of years that is equivalent to
490 years ending Danielâs prophecies (70 x 7= 490). The KEY TO THE RIDDLE OF
THE MISSING WEEK is that 490 years makes perfect 7 x 70-year periods. We have
seen that God has favored the number 70. The last years of the Old Covenant are
between Jesusâ birth and His death, or 0 to A.D. 35. God gives an extension of
another 35 years of existence to Judah until the destruction of Jerusalem (A.D.
70), in which Christianity and legalistic Judaism co-exist but Judaism is
declared dead by the splitting of the veil in the temple in A.D. 35. With
Jesusâ death, the 69 weeks are complete. This covers all the prophecy given in
Daniel 9:24, except the last phrase: âto seal up vision and prophecy and to
anoint the most holy placeâ. I think this last phrase must include the last week,
or the last 70-year period.
This 70th year and end of the 70 weeks or 490 years includes
the period between Jesusâ death to A.D. 105. This extension gives the
destruction of Jerusalem 35 years after Jesusâ death and another 35 years until
a wonderful event directly from heaven is scheduled to happen. Jesus visits the
apostle John to dictate directly through angels the Book of Revelation. These
last years usually are placed at the very end of the Revelation end times. I
cannot find two periods of ââtime, times, and half a timeââ together, making
seven week-years, or 70-year era in Revelation. Therefore I do not believe the
missing week can be in Revelation just before Armageddon.
the period between Jesusâ death to A.D. 105. This extension gives the
destruction of Jerusalem 35 years after Jesusâ death and another 35 years until
a wonderful event directly from heaven is scheduled to happen. Jesus visits the
apostle John to dictate directly through angels the Book of Revelation. These
last years usually are placed at the very end of the Revelation end times. I
cannot find two periods of ââtime, times, and half a timeââ together, making
seven week-years, or 70-year era in Revelation. Therefore I do not believe the
missing week can be in Revelation just before Armageddon.
The Argument for
Jesusâ Death Being in His 35th Year
Jesusâ Death Being in His 35th Year
The date of Jesusâ birth and death is ambiguous. For sure,
no one knows the date of His birth. Looking at the graph of two overlapping
70-year periods will help us understand what I am saying. When I understood
that Danielâs riddle adds up to 490 years, I realized that the secret of the
last seven years is found within the last 70 years of the 490-year riddle. We
have to know history to see the importance of a sequence of 35-year periods. A
ââtime, times, and half a timeââ can be âone day, plus two days, plus a half
day to be a half weekâ. Double this equation, and we have one week. Or ââtime,
times, and half a timeââ can be used in an equation of weeks to form half-years
or total years, as we discovered. This is the secret in Danielâs riddle which
begins with the building of Jerusalemâs walls near the end of Judahâs captivity
by Babylon. Several times in the Old Testament Covenant period God also uses
the equation of 70 years. By using the equation of 70 years we can understand
the end of Danielâs last week of years. The last week of years completes the
total of 490 years, but at this point the last week of years becomes a 70-year
period divided into two 35-year periods.
no one knows the date of His birth. Looking at the graph of two overlapping
70-year periods will help us understand what I am saying. When I understood
that Danielâs riddle adds up to 490 years, I realized that the secret of the
last seven years is found within the last 70 years of the 490-year riddle. We
have to know history to see the importance of a sequence of 35-year periods. A
ââtime, times, and half a timeââ can be âone day, plus two days, plus a half
day to be a half weekâ. Double this equation, and we have one week. Or ââtime,
times, and half a timeââ can be used in an equation of weeks to form half-years
or total years, as we discovered. This is the secret in Danielâs riddle which
begins with the building of Jerusalemâs walls near the end of Judahâs captivity
by Babylon. Several times in the Old Testament Covenant period God also uses
the equation of 70 years. By using the equation of 70 years we can understand
the end of Danielâs last week of years. The last week of years completes the
total of 490 years, but at this point the last week of years becomes a 70-year
period divided into two 35-year periods.
We know historically that A.D. 70 is the date of the
destruction of Jerusalem. The important dates we need to know are Jesusâ birth
and death, the destruction of Jerusalem, and Jesusâ return to give the apostle
John the Book of Revelation. God is exact in details and seems to have planned
His creation and events, because He knows the times and seasons for all things.
Can we break these events down into 35-year periods (one 10-year, two 10-year,
and one 5-year period) the chart shows? Can we be sure that our history is
perfectly reliable? In 1580 Pope Gregory XIII presents the Western world his
dating system. The letters B.C. designate time before Christâs birth. The
letters A.D. refer to the Latin words anno Domini, or âthe year of our
Lordââyear of His birth. The date of Jesusâ birth is set; our date system is
worked out. Pope Gregory is close, but the date for Jesusâ birth recently has
been challenged.
destruction of Jerusalem. The important dates we need to know are Jesusâ birth
and death, the destruction of Jerusalem, and Jesusâ return to give the apostle
John the Book of Revelation. God is exact in details and seems to have planned
His creation and events, because He knows the times and seasons for all things.
Can we break these events down into 35-year periods (one 10-year, two 10-year,
and one 5-year period) the chart shows? Can we be sure that our history is
perfectly reliable? In 1580 Pope Gregory XIII presents the Western world his
dating system. The letters B.C. designate time before Christâs birth. The
letters A.D. refer to the Latin words anno Domini, or âthe year of our
Lordââyear of His birth. The date of Jesusâ birth is set; our date system is
worked out. Pope Gregory is close, but the date for Jesusâ birth recently has
been challenged.
The International Inductive Study Bible (New American
Standard Version) puts Jesusâ birth at 5 B.C. This means Jesus would have died
in A.D. 30, for a life span of 35 years. This Bible does not set His date of
death.10 The Life Application Study Bible dates Jesusâ birth at 6 or 5 B.C.;
Jesus is crucified in A.D. 30.11 The Liberty Annotated Study Bible dates Jesusâ
birth in 6 or 5 B.C., but no date of death is given.12 The Holman Illustrated
Study Bible gives the date of Jesusâ birth around 6 B.C. and His death in A.D.
30.13 The word around suggests that Jesusâ birth could be 5 B.C. instead of 6
B.C. The Holman Bible states that Jesus dies in A.D. 30; therefore, he either
is 35- or 36-years old when He dies. I contend that He is 35-years old, which
fits exactly in the middle of the 70-year period designated for the destruction
of Jerusalem and the ending of animal sacrifices.
Standard Version) puts Jesusâ birth at 5 B.C. This means Jesus would have died
in A.D. 30, for a life span of 35 years. This Bible does not set His date of
death.10 The Life Application Study Bible dates Jesusâ birth at 6 or 5 B.C.;
Jesus is crucified in A.D. 30.11 The Liberty Annotated Study Bible dates Jesusâ
birth in 6 or 5 B.C., but no date of death is given.12 The Holman Illustrated
Study Bible gives the date of Jesusâ birth around 6 B.C. and His death in A.D.
30.13 The word around suggests that Jesusâ birth could be 5 B.C. instead of 6
B.C. The Holman Bible states that Jesus dies in A.D. 30; therefore, he either
is 35- or 36-years old when He dies. I contend that He is 35-years old, which
fits exactly in the middle of the 70-year period designated for the destruction
of Jerusalem and the ending of animal sacrifices.
If at this point the five- or six-year correction is made in
the Judeo/Christian calendar, dates in all history books and records would have
to be moved back five or six years. In other words we would be in the year 2007
instead of 2012. The year of Jesusâ birth would be the year 0; at His death His
age would be 35. In this case King Artaxerxesâ decree for the reconstruction of
the Jerusalem walls would have been issued in 440 B.C. rather than 445 B.C.
This also would mean that Jesus begins His ministry in A.D. 27 and that His
death occurs in A.D. 30. All this does is make Jesus a little older than
earlier understood. A 70-year period from Jesusâ birth to the destruction of
Jerusalem would be in A.D. 65; Jesusâ appearance to the apostle John would be
in A.D. 100. Of course we cannot change the calendar Pope Gregory XIII set up.
the Judeo/Christian calendar, dates in all history books and records would have
to be moved back five or six years. In other words we would be in the year 2007
instead of 2012. The year of Jesusâ birth would be the year 0; at His death His
age would be 35. In this case King Artaxerxesâ decree for the reconstruction of
the Jerusalem walls would have been issued in 440 B.C. rather than 445 B.C.
This also would mean that Jesus begins His ministry in A.D. 27 and that His
death occurs in A.D. 30. All this does is make Jesus a little older than
earlier understood. A 70-year period from Jesusâ birth to the destruction of
Jerusalem would be in A.D. 65; Jesusâ appearance to the apostle John would be
in A.D. 100. Of course we cannot change the calendar Pope Gregory XIII set up.
