Daniel 9 - Introduction

SPECIAL STUDY THREE

ABOMINATION OF DESOLATION

In response to his prayer, Gabriel announces to Daniel that a period of seventy sevensthe exact length of the seven is not statedin fact, seventy of them, has been decreed for the purpose of accomplishing the Messianic work. This Messianic work is described both in negative and positive terms; negativerestraining the transgression, completing in and covering iniquity; positivebringing in everlasting righteousness, sealing vision and prophet and anointing of holy of holies.
Daniel therefore is to know and understand that from going forth of a word to restore and build Jerusalem unto an anointed one, who is also a prince (i.e., a royal priest), is seven sevens, and sixty and two sevens. We are not told when this word went forth from the Lord but the effects of its issuance first appear in the return from bondage during the first year of Cyrus. This period is divided into two. The first period of seven sevens is evidently intended to include the time from the first year of Cyrus to the completion of the work of Ezra and Nehemiah, and the second from the completion of the work of Ezra and Nehemiah unto the first advent of Christ, who alone can be described as an anointed one, a prince. During this entire period the city will be completely rebuilt, although this will be accomplished during times of distress and affliction.
After the expiration of these two periods, two events are to occur. Whether or not these two events fall within the 70th seven is not immediately stated. One of them is the death of the Messiah and the other follows as a consequent, the destruction of Jerusalem and the Temple by the Roman armies of Titus.
For the period of the 70th seven the messiah causes a covenant to prevail for many, and in the half of this seven by His death He causes the Jewish sacrifices and oblation to cease. His death is thus seen to belong within the 70th seven. Consequent upon this causing the sacrifices and oblation to cease is the appearance of a desolator over the pinnacle of the Temple, which has now become an abomination. Upon the ruins a determined full end pours out. This event, the destruction of the city, does not, therefore, take place within the 70 sevens, but follows as a consequent upon the cutting off of the Messiah in the 70th seven.

The question naturally arises, what marks the termination of the 70 sevens? In answer it should be noted that the text does not say a word about the termination. The terminus ad quem. of the 69 sevens is clearly stated, namely, an anointed one, a prince. No such terminus ad quem, however, is given for the 70 sevens themselves. It would seem, therefore, that the terminums ad quem was not regarded as possessing particular importance or significance. No important event is singled out as marking the termination. All schools of interpretation, therefore, are faced with the difficulty of determining what marked the close of the 70 sevens. And all schools discover this event upon the basis of considerations other than those presented in the text. The text says nothing upon the subject. Therefore, we may safely follow the text. When the 70 sevens come to a conclusion, we do not know.

For that matter, the text is somewhat vague about the terminus a quo of the 70 sevens. It speaks merely of the going forth of a word. It appears that the principal emphasis is not upon the beginning and ending of this remarkable period but upon the mighty events which were to transpire therein, events which have wrought our peace with God. The passage is Messianic through and through. Well will it be for us, if we too, in our study of this supremely important prophecy, place our emphasis, not upon dates and mathematical calculations, but upon that central Figure who was both anointed and a prince, who by being cut off has made reconciliation for iniquity and brought in the only righteousness that is acceptable with God, even His own eternal righteousness.

To clarify a lengthy discussion of this passage concerning the Seventy Weeks, we have chosen to express the three major interpretations of this period alluded to in chart form. The first chart will represent in general, the view of the dispensationalists; the second chart will represent, in general, the view expressed by Edward J. Young; and the third chart will represent, in general, the author's view (which is also that view expressed by E. V. Zollars and Oswald T. Allis, whose works have been referred to in this section).

SEVENTY SEVENS DECREED FOR JEWS

SERMON NUMBER NINE
THE PRAYER, THE PRINCE,
AND POSTERITY

Text: Daniel 9

INTRODUCTION

I.

WHEN DID THIS PRAYER AND VISION TAKE PLACE?

A.

In the first year of Darius the son of Ahasureus.

1.

Already discussed the identity of Darius (ch. 5); he is the Gubaru of the Nabonidus Chronicle. No cuneiform text is known to us today that mentions the name of Gubaru's father, but silence is no evidence that his father could not have been named Ahasuerus.

2.

Gubaru (Darius) was appointed king of Chaldea and Babylon in the same year that Cyrus conquered it, 539-538 B.C.

B.

This was an era of many developments which would have far-reaching consequences.

1.

Many of the pagan religions were being founded in this time; Buddhism, Taoism, Janismthese were to hold millions in fear and superstition.

2.

Greek democracy was beginning to reach its peak along with Greek science and philosophy.

3.

But the most important event of the time concerned a nation which had spent more than half a century in captivity, a nation which had lost its structure but not its identity

4.

The Jewish nation was about to be released to return and rebuild its structure in preparation for the Messiah; it had learned one lesson wellidols are not gods.

II.

HOW DID THE VISION COME ABOUT?

A.

Daniel was studying the scroll of Jeremiah.

1.

Books does not mean the entire O.T. canon (for that had not yet been written).

2.

Several books might be written on one scroll in those days. Jesus makes a quotation from Jeremiah in Matthew 27:9 ff which contains some phrases from Zechariah. This probably indicates that more than one prophet's work was recorded on a single scroll.

B.

Daniel was studying the books and specifically the scroll of Jeremiah.

1.

The passage that caught his attention was: And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy-years. (Jeremiah 25:9-11)

2.

The desolation began with the captivity of Daniel in 606 B.C. and the first devastation of Jerusalem by Nebuchadnezzar. So, in the first year of Darius (538 B.C.), the 70 years (to end in 536 B.C.) would be almost completed.

3.

Some regard the destruction of Jerusalem in 587 as the point from which the 70 years are to be reckoned. But Daniel would hardly feel that in 538 B.C. the 70 years were very soon coming to completion and be in fervent prayer about it if the 70 years started in 587; for then the completion of the 70-year period would have yet been 20 years in the future from 538 (Darius-' first year).

III.

WHAT DID DANIEL DO?

A.

Exactly what you would expect such a man of God to dohe prayer.

1.

And what a prayer!

2.

This could be a model prayer for any man.

B.

Daniel's prayer was answered.

1.

And what an answer!

2.

Perhaps not like he expected; maybe not understood by Daniel but certainly meaningful to us, on this side of its completion!

DISCUSSION

I.

REPENTANCE, Daniel 9:3-14

A.

The highest form of prayer or communication with God is that where man pours out a soul of sincere repentance.

1.

Repentance means change of mind, change of heart.

2.

There are two realizations man must arrive at before God can shower His blessings upon man:

a.

Realize his own impotent conditionsinful, rebellious, lost.

b.

Realize that God and His way is the way of power and victory.

3.

The prayer of penitence is the expression of such realization.

B.

Rebellion confessed, Daniel 9:3-6.

1.

Daniel knows for certain that cause for captivity is stubborn, deliberate rebellion of the people.

2.

He sees that time for captivity is about complete.

3.

He knows majority of people still have not turned to God. His main concern is not to know the precise meaning of the number 70 (to come later) BUT TO IMPLORE GOD FOR THE COMPLETE, FULL AND MERCIFUL CLEANSING FOR THEIR SIN.

4.

Important to understand Daniel's desire in order to understand the answer Daniel is given. (THE ANSWER HE IS GIVEN EMPHASIZES THE FACT THAT COMPLETE FORGIVENESS IS IN THE FUTURE IN THE WORK THAT THE PRINCE SHALL ACCOMPLISH.)

5.

Daniel is in earnest; he fasts and humbles himself in sackcloth and ashesto subdue the flesh in order to concentrate on the spiritual.

6.

Daniel uses four synonyms for sin in order to emphasize the stubborn deliberateness of it. Jeremiah 6:16 ff. represents the stubbornness of the people: Thus says the Lord: stand by the roads, and look, and ask for the ancient paths, where the good way is; and walk in it, and find rest for your souls. But they said, We will not walk in it. they said, We will not give heed. So God said He would bring evil upon them. the fruit of their devices, because they have not given heed to my words. Ezekiel also hears God call the people stubborn, rebellious, hard-hearted, stone-faced, etc. (Ezekiel 2:3). THEIR SIN WAS NOT ONE OF IGNORANCE. BUT ONE OF DELIBERATION. THEY LOVED TO HAVE IT SO.

7.

Those who have no love for the truth but take pleasure in unrighteousness will have what they want. God will allow them to have deluded minds, if they so desire. This impudent, arrogant, wicked people would not listen to the true prophets who predicted punishmentthey listened to false prophets who cried, Peace, peace, when there was no peace.

C.

Rejection, Daniel 7:11.

1.

It is evident from Daniel's prayer that he thought the captivity was about to be prolonged on account of the sins of the people so he prayed for the mercy of God.

2.

The word confession in Gr. is homologeo, which means to say the same as. So Daniel, in his confession, is saying the same as God says about rebellion against God's will.

3.

Daniel admits that God is just in bringing upon the people this captivity because God pre-warned them of consequences of rebellion in giving the law (Deuteronomy 28-30).

D.

Refusal, Daniel 9:12-14.

1.

Daniel expresses fear for his people; in spite of the chastening of the captivity, they have not, for the most part, entreated the favor of God.

2.

They have refused to appease God by humbling themselves and offering their hearts to Him.

3.

They had not sweetened their faces toward God by turning from their sinful ways which would have sweetened the face of God toward them.

4.

God confirmed His Word as truly inviolable with the captivities of Israel and Judah. WHAT GOD PROMISES AND WARNS WILL SURELY COME TO PASS!

5.

The downfall of the covenant people involved an amount of cruelty and suffering that no other case in history could claim! Even to eating the flesh of their own children (2 Kings 6:25-31; Jeremiah 19:9). GOD MEANS WHAT HE SAYS, AND MAN'S PROPER PRAYER APPROACH IS REPENTANCE AND CONFESSION. AGREEING WITH GOD. CHANGING THE MIND TO CONFORM TO HIS WILL!

II.

REQUEST, Daniel 9:15-19.

A.

Release, Daniel 9:15-16.

1.

Daniel refers to the Lord's mighty supernatural deliverance of Israel from the great Egyptian empire centuries ago.

2.

The appeal of Daniel is to the very name or nature of God to have mercy.

3.

Daniel's prayer is that for himself and a Godfearing remnant who wish Gods-' name to be honored, God will preserve His Holy Name by withdrawing His wrath upon this people and their homeland.

4.

They have become a byword among the nationsthis, of course, is the arrogant ridicule of the heathen who have no respect for Jehovahso Daniel prays that first and foremost, God's name will be vindicated by His merciful and mighty deliverance of this holy remnant.

B.

Restore, Daniel 9:17.

1.

Daniel prays that the Lord's gracious face will shine upon His sanctuary and remove its desolation.

2.

Nebuchadnezzar had done such a thorough job that weeds grew up in the courtsit was torn down and burned and left in ruins.

3.

Daniel is not interested that the people and their temple be restored in order that their wounded pride be avenged, or that they may enjoy physical comfort and ease.

4.

His concern is that God's holiness and faithfulness be vindicated.

C.

Redound, Daniel 9:18-19.

1.

There is an emphatic repetition throughout this passage insisting that God's glory be vindicated in everything He does.

2.

Sinning man deserves only judgment. If the Jews are delivered at all it will be entirely due to the very nature of GodHis mercifulness.

3.

This is the whole point of prayerGod seeks contrition and penitence in prayer in order that He may do for man what He has made up His mind to do for man all along!

4.

It is not the eloquence of man's prayers, nor the quantity of them that move God to actionif this were so, answers would be merited. IT IS THE ATTITUDE. PRAYER DOES NOT CHANGE THINGS, MEN ARE CHANGEDTHEY ARE SO CHANGED THAT THEY ARE DRIVEN TO THEIR KNEES IN DEEP CONTRITION AND DEPENDENCE, AND GOD CAN THEN ACT AS HE HAS SAID HE WOULD ACT AND WANTS TO ACT FROM THE BEGINNING OF THE WORLD!

5.

God cannot act to bless any man if that man does not pray, believing, trusting, repenting. It is not God who changesit is man who changes. MAN CHANGESGOD ACTS.! GOD ALSO ACTS WHEN MAN DOES NOT CHANGE TO CONFORM TO HIS WILL. BUT AGAIN IT IS IN ACCORDANCE WITH WHAT GOD HAS SAID HE WOULD DO CONDITIONED UPON MAN'S WISHES!

6.

Daniel's prayer that God will act in the interest of His Own Perfect Will is as God wishes. GOD ONLY WANTS US TO BE BETTER THAN WE ARE. BUT HE KNOWS THAT THIS CAN ONLY COME AS A RESULT OF MAN'S SEEKING TO GLORIFY HIS CREATOR AND - REDEEMER. GOD ACTS TO GLORIFY HIS NAME NOT OUT OF SELFISH EGOTISM, BUT IN ORDER TO BLESS HIS CREATION. Read such passages as Ezekiel 20:9; Ezekiel 20:14; Ezekiel 20:22; Ezekiel 20:44, and Isaiah 48:9-11 AND SEE THAT THE INEVITABLE RESULT OF GOD ACTING TO GLORIFY HIS OWN NAME IS THAT THE MAN WHO ACCEPTS AND ACTS IN ACCORDANCE WITH THIS IS THEREBY MADE A PARTAKER OF GOD'S GLORY (2 Peter 1:3). And this is the way Jesus taught us to pray, ... Hallowed, be thy name. Thy will be done. etc.

III.

REVELATION, Daniel 9:20-27.

A.

Seraphim, Daniel 9:20-23.

1.

Right in the middle of his praying, Daniel is approached by the angel, Gabriel, in human form, to deliver God's answer to his prayer.

2.

God knows what His beloved need before they even ask and is able to answer before they get through praying.

3.

God also knows that our greatest need is TO ASK!

4.

As long as a man is self-confident and self-dependent he is in no position morally, intellectually or spiritually to receive. He only demands and spends whatever may come his way in goodness to confirm himself in his egotism.

5.

Repetitious prayers, like the heathens-', are vain and useless, simply because they are used by men to support their own vanity and are attempts to earn the blessings of God by meritorious praying and self-righteousness.

6.

THEREFORE, BE ASSURED THAT THE THINGS YOU PRAY FOR ARE NO PROBLEM TO GOD. HE CAN GIVE YOU EXCEEDING ABUNDANTLY ABOVE ALL YOU CAN POSSIBLY ASK OR THINK, IF YOU UTTERLY, TOTALLY, UNRESERVEDLY TRUST HIM! THE PROBLEM IS NOT WHAT YOU NEED. THE PROBLEM IS YOU, RESTING ON THE EVERLASTING ARMS!

B.

Seventy, Daniel 9:24-26.

1.

Difficult to exaggerate the significance of this passage in teachings of dispensationalists. Often appealed to as definite proof that the entire Church age is a parenthesis in the prophetic program.

2.

The church age is supposed to occur between the events listed in Daniel 9:26 and Daniel 9:27. Daniel 9:27 concerns the 70th week which is supposed to be, according to dispensationalists, the Millennium or the 1000 years of Revelation 20.

3.

The word translated weeks is literally, sevens. Could be paraphrased, Sevensand in fact seventy of them are decreed. etc. In light of other key passages (Ezekiel 4:6; etc.) we have the year-day theory which would make this Seventy weeks-of-years, that is, 7 years × 70 are decreed, etc. Thus 490 years express in Divine revelation that a definite period of time has been decreed for the accomplishment of all that which is necessary for answering Daniel's prayer.

4.

A list of things to be accomplished during these 490 years are given: (a) finish the transgressionthe Jews to reach the height of their transgression, crucifixion of the Messiah (b) put an end to sinin the death of the Messiah God would conquer sin and offer man by faith a way to overcome sin (c) atone for iniquityreconcile man to God, thus breaking man's heart (d) bring in everlasting righteousnessimputed righteousness and practiced righteousness (e) seal both vision and prophetGod's prophecies and types are confirmed by being fulfilled in Christ (f) anointing a most holy thing (the phrase is without the definite article and refers to a thing, not a place) literally it would read, anointing of holiness of holiness. Dispensationalists insist that all these events are still in the future.

Of course, if the fulfillment of Daniel 9:24 is still future, and if the events of the 69 weeks are already fulfilled, then the 70th week must still be future. Therefore, they think, there must be an interval between the end of the 69th week and the beginning of the 70th week; and the entire Church age can be regarded as a parenthesis.

5.

But have these events (Daniel 9:25) been fulfilled or not? IN THE LIGHT OF PLAIN N.T. TEACHING IT SEEMS INCREDIBLE THAT ANYONE COULD INSIST THAT THESE THINGS ARE FUTURE! The book of Hebrews represents all these transactions as having been fulfilled at Calvary! When Jesus comes the second time He comes NOT to deal with sin (Hebrews 9:28).

6.

If all items in Daniel 9:24 are Messianic that settles the terminating point of the 70 weeks.

7.

In Daniel 9:25 we are told exactly how many years intervene between the return of the Jews to rebuild Jerusalem and the coming of the Messiah69 weeks-of-years (483 years). This prophecy was fulfilled in a marvelously accurate way.

8.

The 7th year of Artaxerxes (457 B.C.) was the first official decree for the Jews to rebuild their commonwealth (earlier just the temple). Read it in Ezra 7. Reckoning from 457 B.C., counting the first 7, 49 years, we should arrive at 408 B.C. for the restoration of the Jewish commonwealth. and this date accords in perfect accuracy with the facts of history. Reckoning from 408 B.C., counting the next 62 (434 years) we come down to the year 26 A.D. as the close of the second period. This is when Christ was baptized (anointed).

C.

Seventieth, 27.

1.

After the second 62, the Messiah is to be cut off, that is during the 70th week. in the midst of it. THIS SHOULD SETTLE ONCE FOR ALL THAT THE 70TH WEEK IS NOT WAITING FOR CHRIST'S SECOND COMING!

2.

Dispensationalists are fond of the illustration of a clock. The ticking clock, they say, represents Jewish time. The mystery parenthesis is time out. God only counts time in dealing with Israel, when the people are in the land. Some add, only when they are governed by God. They say the clock ceased to tick at the triumphal entry and it will not tick again until that moment, still future, when God resumes His direct dealings with Israel (the Millennium).

3.

If the 69 weeks are exactly 483 consecutive years, as even dispensationalists admit, and if the 1 week is to be exactly 7 consecutive years, IT IS INCREDIBLE THAT AN INTERVAL WHICH IS ALREADY MORE THAN 1900 YEARS IS TO BE INTRODUCED INTO THIS WHOLE PROPHECY. There are also very serious difficulties with the Jewish time-clock theory (a) Israel was in the land 40 years after Christ died (2) How could the clock tick anytime during the 483 years Israel was in its land, since Israel governed by God was not true of all that time.

4.

The 70th week follows immediately upon the 69th week, In the midst of the 70th the anointed one is cut off. His cutting off and causing offering and oblation to cease are one and the same.

5.

Christ was actually crucified in the middle of the last prophetic week or 3½ years after the beginning of His public ministry

6.

Only the last 3½ years of the last week is left to be accounted for. The historic fact is that for about 3½ years after the death of Christ the gospel privileges were confined to the Jews by reason of providencethe prophecy that 490 years would be allotted to the Jews is finally fulfilled completelyfor after that 3½ years Paul took the gospel to the Gentiles

7.

The statements in Daniel 9:26-27 concerning the people of the prince who shall make desolate refer to the Romans who destroyed the temple and the Jewish commonwealthit is not necessary, however, to find the termination of the 70th week in this destruction. THIS DESTRUCTION WAS A CONSEQUENCE OF THEIR COMPLETE REJECTION OF THE MESSIAH BUT THE CONSEQUENCE WAS NOT ACCOMPLISHED UNTIL AFTER THE END OF THE 70TH WEEK WAS OVER!

8.

During the brief period of Jesus-' earthly ministry and the infancy of the church, Jesus fulfilled the terms of the ancient covenant to many, even in the pouring out of the Holy Spirit upon all flesh prophesied by Joel, and this is the terminating point of the 70th week.

CONCLUSION

I.

WHAT DO WE LEARN FROM THIS?

A.

When man repents and prays in dependence upon God, when man's primary concern is that God's glory be magnified and His name be exalted, HE PUTS HIMSELF IN A POSITION FOR GOD TO ACT ON HIS BEHALF AS GOD WANTS TO DO.

B.

God wants to bless us by spiritual renewal, not by materialistic affluence.

Billy Graham wrote in Decision

Eric Sevareid, the commentator, remarked after the first moon landing: -There is after all another side, a dark side, to the human spirit also. Men have hardly begun to explore these regions, and it is going to be a very great pity if we advance upon the bright side of the moon with the dark side of ourselves; if the cargo in the first rockets to reach there consists of fear and suspicion. Surely we ought to have our credentials in order, our hands very clean, and perhaps a prayer of forgiveness on our lips as we prepare to open the ancient vault of the shining moon.-'

What if we as a people would exert the same effort, the same energy, the same dedication and sacrifice, in setting our individual spiritual houses in order, that the NASA people have done in planning the moon flights? What if each of us would sincerely examine his heart and say with David, -Search, me, O God, and know my heart: try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting-' (Psalms 139:23-24)? What if we were to pray that prayer and mean it? What if we would exercise the care in our spiritual lives that NASA exercises in keeping a space rocket -without spot or blemish.-'

Are we assuming by our slipshod faith, our sins, our fears, our failures, that a human soul is less valuable than a rocket made of steel, wire and batteries? Any thinking person should realize that the space hardware will become rusted and corroded by the ravages of time, but our immortal souls will go on living forever.
No matter how many planets we visit, no matter how advanced our scientific achievements, if we fail to deal with what Mr. Sevareid called the dark side of the human spirit, if we fail to conquer inner space, then the conquest of outer space will have no meaning. The solving of such social problems as inflation, pollution, crime, and a thousand others, will carry little meaning unless we can solve the problems of the human spirit.
Dr. Wernher von Braun has said: -The materialists of the nineteenth century and the Marxist heirs of the twentieth tried to tell us that as science yields more knowledge about the creation, it makes us able to live without faith in a Creator. Yet so far, with every new answer we have discovered new questions. The better we understand the intricacies of the atomic structure, the nature of life and the master plan for the galaxies, the more reason we have found to marvel at the wonder of God's creation. But our need for God is not based on awe alone. Man needs faith just as he needs food, water or air. With all the science in the world we need faith in God.-'

To listen to some of our political leaders we might think that all of our problems can be solved without God's help, that all we need is more money. But the Bible teaches that God and man are partners. God created man both for fellowship and as a co-laborer. And man is helpless without God. When Jesus came to do his work in the world, he called 12 men to help him in his ministry. When he left he placed the burden of the work of his Kingdom upon their shoulders, and he said, Without me ye can do nothing (John 15:5).

We Americans have felt that we can build a better world without God. This is what the Communists are trying to do. And wherever they have extended their form of life they have made a mess of it, from Cuba to Czechoslovakia. Their people have a standard of living far below that of the rest of the Western world, and they are robbed of basic freedoms, such as the freedom of the press, freedom of speech and freedom of religion.

We are in danger of copying the Communists by trying to achieve our goals without reference to God. We are trying to build a perfect society on the cracked foundation of human nature. For example, we are trying to wipe out crime without dealing with the corrupt heart of the criminal. The problem of crime is not just poverty, poor law enforcement and an antiquated judiciary system. It is all of this, but it is more. It is corrupt human nature that needs to be regenerated. This is why Jesus said, Ye must be born again (John 3:7).

When we examine the problems that confront us in our world today, we find that every one of them resolves into a problem of inner space, a problem of the dark side of the human spirit. We are infected by the disease of sin. The Bible says, There is none righteous, no, not one (Romans 3:10). The Bible says, All have sinned, and come short of the glory of God (Romans 3:23).

The Bible gives only one answer, and that is the answer given by Jesus Christ long ago. He said, Ye shall know the truth, and the truth shall make you free (John 8:32). We are never going to be free from the binding problems of alienation, loneliness, crime, alcoholism, lust and greed until we know the freedom to be found in a personal relationship with Christ. He said, I am the way, the truth, and the life: no man cometh unto the Fatherno man will find life's fulfilmentbut by me (John 14:6).

EXAMINATION NINE

REFUTATIONS
(Answer the following by giving the argument which will correct the statement)

1.

Daniel could not have been reading the books of the O.T. since the O.T. canon was not complete in his day. Refute!

2.

The revelation of the angel to Daniel in the latter part of chapter 9 has nothing to do with Daniel's prayer in the first part of chapter 9. Refute!

3.

The seventy weeks are the millennium. Refute!

ASSOCIATIONS

(Associate the persons or events of column one with the correct person or event of column two)

1

2

Jeremiah
seventy weeks
wing of abominations
anointed one
Darius
Ahasuerus
Gabriel
oblation
covenant
seventy years

angel
millenium
Armageddon
prophet
king of Babylon
Gubaru
father of Darius
Messiah
temple
time of Jewish captivity
meal offering
the gospel
time of Jewish history

MEMORIZATIONS
(Fill in the blanks:)

__________ weeks are decreed upon thy people and upon thy holy ___________, to finish ___________ and to make an end of ___________, and to make ___________ for iniquity, and to bring in everlasting ___________, and to seal up ___________ and ___________, and to anoint the ___________ ___________.

EXPLANATIONS

1.

Explain why Daniel prayed such a prayer of emphatic repentance.

2.

Explain why Daniel was studying the books to understand the number of years of the Jewish captivity.

3.

Explain why the seventy weeks are descriptive of the era of Jewish history from Persian release from captivity until the coming of the Messiah.

4.

Explain what we know of the 70th weekits beginning and ending.