Without recourse. All Rights Reserved. Tree of Life©
Statement of belief: “Sanctify them through thy truth: thy word
is truth.” (John 17:17 KJV)
Created 5929± 09 03 2025 [2008-12-02]
Updated 5930± 11 17 2026 [2010-02-02]
New Meaning in Familiar Texts
“As
soon as the seeker for truth opens the Bible to read the utterances of God with
reverence, possessing an earnest desire to know "what saith the
Lord," light and grace will be given him, and he will see wondrous things
out of God's law. He will not regard the law of Jehovah as a yoke of bondage,
but as the gracious commands of One who is all-wise and full of compassion. He
will make haste to fulfill His requirements. Great truths which have been neglected and unappreciated for
ages, will be revealed by the Spirit of God, and new meaning will flash out of
familiar texts. Every page will be illuminated by the Spirit of truth. The Bible is not sealed but unsealed. The most
precious truths are revealed; the living oracles are heard by wondering ears,
and the consciences of men are aroused into action.” --TSS 30. {CSW 34.3}
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures
were as He wanted them; that
His hand was over and hid
a mistake in some of the figures, so that none could see it, until His hand was removed.” ({EW 74.1} The entire paragraph is quoted below!)
Daniel 9:24-27 = 490 Years or What?
“Seventy weeks” in Terms of a Literal Day Fulfillment
Click on this link for more re these “seventy week” prophecies:
Fulfillments harmonizing with the within revised chronology of the 1st centuries:
Updated 490 year prophecy fulfillments.
Updated application of Daniel 8:14 and the 2300 Evenings and Mornings.
A review of the prior understanding of the 1260 years.
What should God’s People Study and Learn at
the End of 2300 Years?
Are We Missing Something Important Until
Now?!
Alternative applications consistent with the
Friday, Aviv 17, 18 CE crucifixion
Abstract:
As Seventh-day Adventists we have
been greatly blessed with many things in consequence of paying attention to
God’s exact reckoning of time re the 7th Day Sabbath. In so doing, there have
been many steps of learning and many steps to go in applying that which has
been learned. Sometimes things have initially been incompletely or incorrectly
understood. Sometimes there has been some things that has had to be unlearned
before further steps in the path to the full truth can be accomplished.
One such valuable lesson of growth on
our way as a People towards God’s Kingdom took place some ten years after the
Seventh day Sabbath was first implemented by our pioneers shortly after the
great disappointment of October 22, 1844. There was some unlearning to do, some
habits to change, and some traditions to correct in order to stay close to the
light provided thus far along our path. At the time the Sabbath had been kept
from 6 PM to 6 PM for ten years by the Sabbath believers. After about ten years
some of our pioneers began waking up to the realization that the bible was
teaching, not 6 PM to 6 PM continually throughout the year, but
sunset to sunset always. As is usually true, the ones least receptive to the
change were the ones most entrenched in teaching the former traditions. Thus it
should come as no surprise that our most stounch pioneers and leaders, Joseph
Bates and Ellen G. White, were the ones last to accept this new light. Yet,
upon prompt and in depth study of the Scriptures they too soon realized and
accepted that which was obviously God’s light shining forth from the Holy
Scriptures. In a vision Ellen White was told: “Said
the angel: "Take the Word of God, read it, understand, and ye cannot
err. Read carefully, and ye shall there find..." ” {1BIO 324.3}
In her book Counsels on Sabbath
School Work, Ellen White, is emphasizing and encouraging us to study our bibles
such that we will discover ever more light in previously familiar passages:
“Great truths which have been neglected and unappreciated for
ages, will be revealed by the Spirit of God, and new meaning will flash out of
familiar texts. Every page will be illuminated by the Spirit of truth.” {CSW 34.3}
In the context of that passage most
important and valuable counsel is given regarding how we may each and together
most effectively relate to new discoveries such that we may retain the real
values while not being deceived by subtle errors and devious teachings leading
us astray.
After being guided by the Lord of
Hosts step by step and day by day through many years of what the Scriptures
have to teach us regarding God’s reckoning of time in both the Old and the New
Testament I have been blessed with a number of “great truths which
have been neglected and unappreciated for ages...” But, is anyone else interested
in the light shed upon our paths by these discoveries? Sometimes I feel as
lonely as did Elijah once, before the Lord made clear to him that there were
seven thousand others beside him...
My time related discoveries in the
New Testament began with the events surrounding the crucifixion. Eventually, as
it seems, under God’s continual guidance I’ve been able to date the greater
part of the events recorded in the New Testament as well as the time of
authorship for most of the epistles as well as the gospels. One of the mixed
blessings of this “new” light from the “Ancient of days” seems to indicate that
our prior assumptions regarding Yeshua/Jesus being baptized in 27 AD and
crucified in 31 AD does not hold up to greater light and the events as they
really happened in time. It follows that some details re our favorite
Seventh-day Adventist interpretation of Daniel’s prophecies, the 490 years of
Daniel chapter 9 and the 2300 evenings and mornings, seems to be misapplied or
misunderstood. But are we, anyone and all, willing to accept our errors such
that we may become receptive to the real and most important alternative
messages intended for us by our Creator? It is my prayer and my conviction that
the Lord still has His seven thousand willing servants who are willing to be
willing to learn and to do in accord with the instructions of His still small
voice.
What all is in those words of
prophetic utterance given to Daniel in chapter 9:24-27? I have no doubt but
that there is more than that which I am presently seeing as God keeps on adding
more light almost daily to that which He has showed me already, but I am
willing to share of the rays of light that keep coming my way. And yes, I have
found what seems to me to be more than satisfacory alternative exact
interpretations in real time of those “seventy weeks,” of those “seven weeks
and threescore and two weeks,” of the “one week:
and in the midst of the week,” and of the “two
thousand and three hundred days:”
Considerations re the Hebrew
words interpreted as 490 years:
Re the beginning of the “seventy
weeks” and re the date of, and other details, surrounding Cyrus’ decree:
Given this:
1. My findings that Cyrus’ 1st year
of reign is reckoned from the beginning of the biblical year beginning Tishri 22,
534 BCE, slightly more than three months after the fall of Babylon on Tammuz 16
[summer solstice day, June 21,] 534 BCE (sic! – Not Tishri 16 [Oct
13,] 539 BCE!;) also
2. That
another king, Cyaxares/Darius the
Mede, under whom Cyrus served as chief Commander and General of the army, died on or shortly before Adar 28, 533
BCE; and
3. That
Cyrus’ decree re Jerusalem, its Temple, and its People, was issued in Cyrus’
1st year of reign.
I find some most interesting
correlations between this last date, Adar 28, 533 BCE and the dated messages from the
Lord as given by the prophets Haggai and Zechariah as also referenced in Ezra
5:1. In fact, I find that the number of literal days between those dates
exactly match the numbers given by the angel in Daniel 9:25: “Seven weeks, and threescore and two weeks…” But what do the
corresponding Hebrew words really point to? How are they to be most accurately
understood? May we find an application fitting all available facts in real
life?
A little about the key actors on
the scene and the key events:
Realizing that Cyrus and and his
uncle, Darius the Mede, were both involved in the fall of Babylon, Cyrus from
behind the front lines as General of the joint Medo-Persian army under Darius,
king of Media, who was the one chiefly responsible though staying behind to
protect the home land during the actions against Babylon in the 1st year of
Darius, I realize why Daniel is giving precedence to Darius the Mede so long as
Darius was still alive and still the king in charge, and only later to Cyrus
after the kingdom of Media was transferred to Cyrus as a dowry no later than Av
5, 534 BCE. Upon closely studying the SDA Bible Commentary, Vol. 9, I found
it interesting to note that a certain king apparently died on, or shortly
before, Adar 28, 533 BCE:
“In the month...
of the king died. From the twenty-eighth day
of the month Adar to the third day of the
month Nisan there was weeping in the land Akkad... All the people prostrated
their heads."
(SDA Bible Student's Sourcebook
[i.e. SDA Bible Commentary,] Vol. 9, p. 305; Source: Raymond Philip
A more complete version of the above quote from another
source:
“This brings
us back to the tablet containing the annals of the reign of Nabonidus. After
the eleventh year we know not what took place, for the tablet is broken, and we
are at a loss for details until the seventeenth
year of the reign of Nabonidus, of which year the tablet gives us
information. The period of the inertness of Nabonidus appears to be over; the
gods were brought forth and sacrifices were made, all the images of the gods
they could find were taken in procession around
“TERRA-COTTA CYLINDER CONTAINING THE HISTORY OF THE CAPTURE OF BABYLON BY CYRUS THE GREAT, KING OF PERSIA.
“ACCOUNT OF THE CAPTURE OF BABYLON.
“At the end of the month Elul (August)
the gods of Akkad, who were above the atmosphere, came down to Babylon. The
gods of Borsippa, Cutha, and Sippara came not down. In the Month Tammuz (June) Cyrus made battle in Rutum against . . . .
of the river Nizallat. The men of Nabonidus) died. From the 27th of the month Adar (February) to the
3rd day of the month Nisan (March) there
was weeping in
(Ernest Alfred Wallis Budge, Babylonian Life and History, p.
82; also at this link.)
[ToL’s
comment: Which Babylonian year is “this year…?” Was "the seventeenth year" the year of the above referenced “Elul” or was it the year of the subsequent “Tammuz,
Marchesvan, Kislev and Adar?” Evidently it was the
first, since I’ve found that Babylon fell in Nabonidus’ 18th
year. That is, as evidenced by the Clay
tablet dated in the 9th month of Nabonidus' 17th year (BM 74951,) which 9th
month obviously preceded the 4th month, Tammuz, of the 18th
and last year of Nabonidus! And did Babylon fall on the 16th day of
“Tammuz” or on the 16th day of a presumed Tishri prior to “the month
Marchesvan, the 3rd day”? Or is the Tishri 16 date yet another
presumption suggested by too much trust being placed upon the accuracy of Ptolemy’s Canon of the
Kings and perhaps also on the common presumption that the year began on Tishri
1 rather than on Tishri 22?!:]
Who was this king that died? Indeed, who could he be other
than Darius the Mede, who is known to have died not long after the fall of
Babylon? And isn’t it true that Cyrus at the time of the fall of Babylon is
being identified not as a king, though he was the son of the king of Persia,
but as a commander
and general?! Under whom if not under Darius the Mede, who was most certainly
Cyaxares?! Why would public weeping be decreed
over a conquered and imprisoned
Nabonidus? That would make no sense!
When exactly did Cyrus issue his 1st
year of reign decree to rebuild Jerusalem? Is there an indication in Daniel’s
choice of references that Cyrus’ decree was being issued only after Darius the
Mede had succumbed? Why, certainly we have found an answer in the fact that
Cyrus was not reckoned as king until after receiving the dowry (no later than
Av 5, 534 BCE) from “the king... [that] died...” shortly thereafter. It follows
that Cyrus’ 1st Scriptural year of reign began Tishri 22, 534 BCE, i.e.
shortly after the fall of Babylon, after Cyrus’ wedding, and after Cyrus’ receiving all of Media as a dowry from Cyaxares
aka. Darius the Mede.
Looking closely at the dates
given in the Scriptures:
Having considered some of the above
things I decided to take another look at the actual Hebrew words of Daniel
9:25, “Seven weeks, and threescore and two weeks…” I realized, or so I believe, that
those words may equally well or better be translated “Seven seventies and sixty
seventies and two...” How many is that? And how many of what? To begin with I
decided to simply do that math: 7x70 + 60x70 + 2 = 4692 or else 7x70 + 62x70 =
4830. Well, obviously if those numbers are years they would point to a time still
far into the future and to me that would not seem to be consistent with the
prophecies given in Daniel 2 and elsewhere. But, what if those numbers were
merely days? How many years is that? Again I did the math and found that that’s
the number of days in approximately thirteen years. What, if anything, happened
about 13 years after Cyrus’ decree, or lacking an exact date for that decree,
using Adar 28, 533 BCE, the initial day of mourning the king that died? Well,
after having first carefully studied
the chronology of the kings and rulers of that time period in history I
realized that that was about the time of the 2nd year of reign of Darius, king
of Persia, a different Darius than Darius the Mede of the book of Daniel. But,
what dates exactly would I arrive at if I added 4692 or 4830 days to the Julian
Day associated with Adar 28, 533 BCE when apparently Cyrus succeeded Darius the
Mede? Finding and testing a reliable
Julian Day calculator for that time period I was amazed to find several
exact hits as follows:
Re 4830 days [(7 x 70) + (62 x 70) = 4830,]
re 4692 days [(7 x 70) +
(60 x 70) + 2 = 4692,] and
re 470 days [7 x 70 =
490:]
1.
Adar 28, 533 BCE = Beginning at sunset Tue Feb 24, 533 BCE (Julian Day 1526799:)
a.
+4830 days = The day beginning at
sunset Tue May 16 [Zif or Sivan 14 or 15], 520 BCE;
b.
+4692 days = The day beginning at
sunset Thu Dec 29 [24th or 25th day of the 9th or 10th moon], 521 BCE;) -4900 (or -208 from Adar 28, 533
BCE) = Thu Jul 31, 534 BCE (JD 1526591) = Tammuz (or Av) 27, 534 BCE.
c.
+490 days = The day beginning at
sunset Tue June 28 [(Zif or) Sivan or Tammuz 15 or 16,] 532 BCE;
or Wed Feb 25, 533 BCE;
2.
or else beginning at sunset Wed Mar 24, 533 BCE (Julian Day 1526828:)
a.
+4830 days = The day beginning at
sunset Wed Jun 14 [14th day of 3rd or 4th moon,] 520 BCE;
b.
+4692 days = The day beginning at
sunset Fri Jan 27 [24th or 25th day of the 10th or 11th moon,] 520 BCE;)
c.
+490 days = The day beginning at
sunset Wed Jul 27 [(Sivan or)Tammuz or Av 15 or 16,] 532 BCE;
or Thu Mar 25, 533 BCE (a
leap year).
Now, consider carefully the dates in blue font above, i.e. the 24th day
of the 9th moon and the 24th day of the 11th moon, both of which are found within
the 2nd year of Darius, king of Persia! What happened on those days?
Consider the thrice reiterated
date of Haggai 2:10, 18, 20! The date thus repeated is the 24th day
of the 9th month in Darius’ 2nd year of reign, is it not? By the way, notice
that the Day of Dedication, one of the annual feasts in Jerusalem, is Kislev
(the 9th Month,) 25! Apparently the dedication of the 2nd Temple took place on
the day following the laying of the foundation of the Temple. Notice too that
this original day of Dedication was a 7th Day Sabbath! (Yeshua
honored this day by traveling to Jerusalem for that occasion.)
Next, consider Zechariah 1:7! The
date there referenced is the 24th day of the 11th month in Darius’
2nd year of reign, is it not?
Third, consider the month specified
in Ezra 3:8! It is Zif, the 2nd month in Cyrus’ 2nd year, is it not?
That was when the foundation of the 2nd temple was originally laid following
the decree of Cyrus to rebuild Jerusalem. Thus this was an important
anniversary to remember for Ezra and those returning with him to Jerusalem in
Artaxerxes’ (I or II? – Cf. SDA Bible Commentary, Vol. 3, pp. 369-374! More...) 7th year
of reign, for Nehemiah and for those that came with him in Artaxerxes’ 20th
year of reign as well as for those arriving in Darius’ 2nd year of reign. (Cf.
re Solomon’s temple: 2 Chr. 3:2 and 1 Kings 6:1.) As you can see, that second
month (Zif)
in Darius’ 2nd year is also pointed to by the above math based upon Daniel 9:25, is it not?
Using the same beginning date above (Tue Feb 24, 533 BCE) and adding 7 x 70 = 490 days
I arrive in the 2nd month (Zif) only if it is an
extremely late spring and aviv (first aviv found later than April 14, 532 BCE.)
But, perhaps such a situation too may be easily accounted for when considering
that these were the first people returning to Jerusalem following the 70 years
of captivity in Babylon and that these people may not have known where to look
for the earliest aviv and may even have forgotten exactly what to look for when
searching for the first aviv of the year, or isn’t that quite possible?
Nevertheless, if that conjecture of mine is true, is it possible that such
delayed recognition of an important event in God’s calendar could be a factor
in further delaying the ultimate finishing of the building of the Temple, i.e.
from Cyrus’ reign until Darius’ 6th year of reign? Any delay could have such an
effect, could it not!? In fact, if the objective was to lay the foundation of
the 2nd temple on Zif 2, as did Solomon (cf. 2 Chr. 3:2,) then the foundation
may have been laid by Zerubbabel and Jeshua on the day beginning at sunset (Thu
Apr 15 or) Fri Apr 16, 532 BCE rather than 73 or 74 days later (on the day
beginning at sunset Tue June 28, 532 BCE.) If they had really been on top of
the situation, perhaps they could have laid the foundation even as early as the
year before, i.e. on Zif 2, 533 BCE [on the day beginning (Mar 28 or) Mon Apr
26, 533 BCE,] but that would have allowed them only (33 or) 62 days from Adar
28, but consider also this
important link! Re the delay cf. also Ezra 1:5; 2:68-69; 3:1-4, 8. [Notice
also where the cutoff and the
beginning of the new year is placed: First “the Feast of Tabernacles” (v.
4) and “the first day of the seventh month” (v. 6) and only after both of those
“the second year” (v. 8.)]
Fourth, consider Ezra 5:1-2 and the
importance attributed to Haggai and Zechariah by Ezra in the building of the
temple at Jerusalem.
So, could it be that this constitutes
part fulfillment of the the prophecy given in Daniel 9:24-27? What are the
events referenced by the context?
More re the Hebrew numbers:
Daniel 9:24 (KJV) is using the words
“seventy weeks.” However, I believe the corresponding Hebrew words are perhaps
more accurately translated “seventy seventies” or 70 x 70 = 4900, though
“seventy sevens” may also seem grammatically correct if one considers the
Hebrew word, “seven,” twice repeated in the plural format, i.e. “sevens
sevens.” Typically though, when a numerical word, such as 2, 3, 4, 5, 6, 7,
etc. is given in the plural it is giving reference to its tenth multiple, i.e.
20, 30, 40, 50, 60, 70, etc.. Considering the fact that this 24th verse is
referencing 70 of these 70ies it certainly makes sense to add the “seven (7)
70ies” and the “sixty-two (62) 70ies” (or else “sixty 70ies and two”)
referenced in verse 25 regardless which translation (i.e. “sevens” [or “weeks”]
or “70”) one prefers.
But, is it days or years? The Hebrew
original does not seem to provide us with any specie, i.e. beyond the number
seven in the plural format, which usually means seventy. Thus it may seem that
it may be applied to either or both, doesn’t it?
Let’s now consider Daniel 9:27! First the Hebrew words translated “one
week” and “in the midst of the week:”
“One week” should probably be
translated “the first week,” “week one,” or “the first seven,” i.e. not a
reference to the last week at the end of 7+62=69 “weeks” or “70ies.”
Re the “one week” and its positioning in time:
What happened during the first
seven days of the above intervals of time, i.e. the first 7 days of 4692 days
etc.?:
“From the twenty-eighth day of
the month Adar to the third day of the month Nisan there was weeping in the land
Akkad... All the people prostrated their heads...” (cf. above)
“In the
month of Marchesvan (October) the dark, the 11th day, Gobryas .... and the
king… died. From the 27th of the month Adar (February) to the 3rd day of the month Nisan (March)
there was weeping in
Thus if the king died on Adar 27,
then counting Adar 27 as the accession day, then 28, 29, 30, 1, 2, 3, 4, i.e.
including Nisan 4, (or else the 27th as the first of seven days of “weeping,”
27, 28, 29, 30, 1, 2, 3) then we have exactly seven days for that event (of
sadness, weeping, and prostration) at the beginning of (7+60)*70+2=4692 days
etc., don’t we? However, notice that, although a 30th day for that lunar month
is indeed most likely, both those alternatives suffer from requiring the inclusion of either the accession day or else
Cambyses’ festival in the seven day count. This does not seem to be a perfect
fit, does it!? As we shall see below the
correct option is most likely that the king died before Adar I 28, there was
mourning from then through all of Adar II and
even through Nisan 3. What event then would be reflected by these words of Daniel
9:27?:
“And
he shall confirm the covenant with many for one week…” Daniel 9:27 (KJV)
or
“And he shall confirm the
covenant with many during week one...” Daniel 9:27 (TLT)
And at what point in time exactly did
this event begin? Wasn’t it in the middle of the week, i.e. on the 4th and
middle Day of the week, beginning at sunset Tue Feb 24 (Adar 28,) 533 BCE or else at sunset
Tue Mar 23 (Adar 27,) 533 BCE. As we shall see below the the
Tue Mar 23 (Adar 27) option is obviated by Daniel’s words “in the midst of the
week” (Dan. 9:27.)
What remains then is that the words
“during week one,” or perhaps even better “during the first seven days,”
simply are a reference to the first seven days of the 70 x 70 = 4,900 days,
i.e. beginning with Adar I 28, 533 BCE [i.e. the day beginning at sunset Tue
Feb 24, 533 BCE.]
Re the events associated with
those “weeks” by Daniel:
Are these words of Daniel 9:27
reflecting the above event, i.e. that which happened at the end of Adar, 533
BCE?:
Daniel 9:27: In the midst of the week he shall cause the sacrifice and the oblation to cease,
and for the overspreading of abominations he shall make it desolate, even until the consummation,
and that determined shall be poured upon the desolate…
Could those words point to Cyrus’
decree to cease the sacrifice inherent in the years of Babylonian captivity? I
believe we may confirm that as follows:
Identifying the exact date of Cyrus’ decree to rebuild
the temple in Jerusalem:
Notice that Daniel chapter 9 is
dated, not in the name of Cyrus’ reign, but in the name of Darius, the seed of
the Medes, king of the Chaldeans!:
“In
the first year of Darius the son of Ahasuerus, of the seed of the Medes, which
was made king over the realm of the Chaldeans;” Daniel 9:1
But, remember, Darius did not become
king of Babylon and king of the Chaldeans until after Babylon was captured, i.e.
not until Tammuz 16, 534 BCE. If he died on or before Adar I 28, 533
BCE, then Daniel’s experience, as recorded in chapter 9
of Daniel, must certainly be dated between
those dates.
Also, let’s not forget that Cyrus was
given the kingdom of Media as a dowry at his wedding no later than Av 5, 534
BCE, a fact which could mean that Darius had stepped down from his position of
king from that point of time. Yet, it may very well mean that, given also what
we know from Xenophon re
their mutual trust and respect for one another, the two of them chose to
reign jointly. Nevertheless, we do not know for certain the exact location of
Daniel at this time (that is, were it not
for these words of Josephus:)…
“When Babylon was taken by Darius, and when he, with his kinsman Cyrus, had put an end
to the dominion of the Babylonians, he was sixty-two years old. He was the son
of Astyages, and had another name among the Greeks. Moreover, he took Daniel the prophet, and carried him
with him into Media, and honored him very greatly, and kept him with him; for
he was one of the three presidents…”
(Josephus, Antiquities of the Jews, Book X:11:4.)
Beyond
that we obviously
know that he was in Babylon in the
night of Babylon’s fall and at the Feast of Belshazzar (Dan. 5:11-13,) and the
events recorded in in Daniel 9 more than likely took place very shortly
following Babylon’s fall, i.e. as evidenced by at least three facts:
1. Darius
is referred to as “king over the realm of the Chaldeans” (Dan. 9:1;)
2. Daniel
is referring to an occasion when he was “fasting, and [in] sackcloth, and ashes” (Dan. 9:3.) Between
Tammuz 16 (Babylon’s fall) and Tishri 21 (the end of Darius’ 1st Scriptural
year of reign) the only time when, as a matter of routine, Daniel would be
expected to “fast” within that window of time is on the Day of At-One-Meant,
Tishri 10, 534 BCE; and
3. Daniel
may well have been distanced from Cyrus and Darius a the time of Daniel 9 and
not known of Cyrus’ present status, because Cyrus
and Darius
were both absent from Babylon from immediately after Babylon’s fall and until:
“In the month Marchesvan (October), the 3rd day, Cyrus
came to Babylon...”
(Cyrus’ terra-cotta History of the Capture of
Babylon)
Now, consider this very carefully!
Given that the decree of Cyrus was issued in the 1st year of Cyrus, which
Scripture year of reign began Tishri 22, 534 BCE, we may narrow this window of
time even further, for consider these verses:
Dan 9:3 KJV: “And I set my
face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: “
Dan 9:23 KJV: “At the beginning
of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and
consider the vision.”
Dan 9:25 KJV: “Know therefore
and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the
Prince shall be
seven weeks, and threescore and two weeks: the street shall be built again, and
the wall, even in troublous times.“
When, between Tishri 22 and the end
of the subsequent Adar (I & II) would Daniel have a specific reason for
mourning or for fasting? There was no Scriptural feast between those dates for
the events of Esther, Mordecai and Ahasuerus were yet an
event of future time. Thus, the only reason I can see for Daniel to “fast” and
for putting himself in “sackcloth, and ashes” at that time would be the death
of the king of the Medes. But Darius, as we have seen, died in his 2nd
Scriptural year of reign. The corresponding Scriptural calender year, even
through Tishri 21, 533 BCE, would be named the 2nd year of Darius, king of the
Medes, though also, following Darius death, the same calendar year would
normally be called “the beginning of the reign of...” his successor, i.e.
provided the beginning of the reign of his successor was indeed based upon the
death of his predecessor and not upon another event such as was indeed the case
with Cyrus, who received the kingdom as a
dowry no later than on Av 5, 534
BCE. It follows that “the commandment” referenced in Daniel 9:23, albeit
apparently the foundation for Cyrus’ decree, was not Cyrus’ decree, and was not
issued in said window of time between Tishri 22, 534 BCE and Adar 28, 533 BCE,
but “came forth” before Tishri 22, 534 BCE.
Nevertheless the “the commandment...” of Dan. 9:25 described by the words “the going forth…” do say “to restore and to build Jerusalem” and thus do
seem to be intimately associated with Cyrus’ decree. It appears as though verse
23 is giving reference to the decision having been made, but not yet officially published or put in writing,
whereas verse 25 is giving reference to the
“proclamation... put also in writing” (2 Chr. 36:22 & Ezra 1:1:)
2Ch 36:22 Now in the
first year of Cyrus king of Persia, that the word of the LORD spoken by
the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of
Cyrus king of Persia, that he made a proclamation throughout
all his kingdom, and put
it also in writing, saying,
Ezr 1:1 Now in the
first year of Cyrus king of
The distinction between the words “came forth H3318” (Dan. 9:23) and the words “the going forth H4161” (Dan. 9:25) seems to be
supported by the words in the Hebrew original, though the distinction may appear
subtle:
H3318, יצא, yâtsâ‘,
yaw-tsaw‘ ; A primitive root; to go
(causatively bring) out, in a great variety of
applications, literally and figuratively, direct and proximate
H4161, מצא מוצא, môtsâ' môtsâ‘
; mo-tsaw', mo-tsaw‘ ; From
H3318; a going forth, that is, (the act) an egress,
or (the place) an exit; hence a source or product;
specifically dawn, the rising of the sun (the East), exportation,
utterance, a gate, a fountain, a mine, a meadow
(as producing grass)
Considering our above finding that
the setting of Daniel 9 is Tishri 10, the fall of the year and the beginning of
the dark and cold season, comparable to the setting of the sun and the
beginning of the night, it would only make sense for Daniel 9:25 and H4161 to be giving reference to a spring
event at the “dawn” of the year and the beginning of the hot season, wouldn’t it?
That indeed Cyrus’ decree was not published in the fall of 534 BCE, that is, Tishri 10, 534 BCE (beginning at sunset Wed (or Thu)
September 10 (or 11,) 534 BCE [or else beginning at sunset Friday October 10,
534 BCE; however, Oct 10 is obviated by our identification
of Adar I 28, 533 BCE beginning Feb 24, 533 BCE and also by the existence of an Adar
II, 533 BCE]) and at the time of the
event being recorded in Daniel 9, is also borne out by Ezra 3:1,6,8,10, which makes it
clear that “the people gathered themselves together” “in the seventh month,”
which must have been Tishri 533 BCE. Had Cyrus’ decree been issued already in
the fall of 534 BCE, the people would have had time and reason for arriving in
Jerusalem by Passover in Aviv 533 BCE, and could have laid the foundation of
the temple in Zif, the 2nd month, 533 BCE, but not so if Cyrus’ decree was not
issued until Adar I 27, or isn’t that
so?! Notice also that “the second year of their coming... second month” falls
in the 2nd Scriptural year of Cyrus:
Ezr 3:1 And when the seventh month was come,
and the children of
Ezr 3:6 From the first day of the seventh month began
they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet
laid.
Ezr 3:8 Now in the second year of their coming unto the house of God at
Jerusalem, in the second month, began
Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant
of their brethren the priests and the Levites, and all they that were come out
of the captivity unto Jerusalem; and appointed the Levites, from twenty years
old and upward, to set forward the work of the house of the LORD.
Ezr 3:10 And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets,
and the Levites the sons of Asaph with cymbals, to praise the LORD, after the
ordinance of David king of Israel.
Now, notice Cyrus’ activities following
his return to
“From the month Kislev
(November) to the month Adar (February) they brought back to their
shrines the gods of Akkad, whom Nabonidus had sent down to Babylon.”
(Cyrus’ terra-cotta History of the
Capture of Babylon)
And
isn’t it true that Cyrus’ decree “to build
[“the LORD God of heaven”] an house at Jerusalem” is perfectly in line with the above activity of Cyrus. When “the
king… died,” i.e. Darius/Cyaxares, and a decree of mourning him had to be
urgently proclaimed, wasn’t it then most expedient to couple that proclamation
with the essence of that which we recognize as Cyrus’ decree? And wasn’t that a
most sensible decision to make? I believe it was and I believe that is what
happened.
Furthermore, notice the marked difference and contrast between the underlined
words within the following two translations into our language, based as
they are upon the very same original words in the original language:
1)
“All
the people prostrated their heads...” (cf. above)
2)
“All
the people were free from their chief.” (cf. above.)
Couldn’t it be that these very words in the original
language – found as they are upon Cyrus’ very own terra-cotta cylinder, are
pointing to the very essence of Cyrus’ decree?!!! That is, when indeed “All the people were [formally and officially] free[d]
from their [Babylonian] chief!”
Notice
also the words “they brought back to their shrines the gods of Akkad,
whom Nabonidus had sent down to Babylon!” Now, think about
those underlined words a minute! Who had been doing all of that if not Nebuchadnezzar? Now, isn’t this yet another indication that Nabonidus and
Nebuchadnezzar are one and the same?! That is, after an interregnal period of those seven years being referenced in Daniel 4:16, 23, and 33-37! Then
please notice how nicely that ties Daniel chapters 4 and 5, yes, even chapter
6, together in time!
Thus, we are given an
exact date for Cyrus’ decree to rebuild the Temple in Jerusalem! That date is
none other than Adar I 28, 533 BCE. And isn’t it true that that
date also finds its confirmation in the perfect alignment of Daniel’s “seventy
seventies” or “seventy weeks” with the literal fulfillments above calculated?! I believe it
does!
Re “Adar 28” and recognizing that it was Adar I 28 (not Adar II 28:)
Now, back to the words of Daniel
9:27: The words “he shall cause” (Daniel 9:27) are pointing to something yet in
the future, are they not? What are those words
pointing to? Isn’t the answer found in the words “even until the consummation” (KJV) or “even until a completion” (TLT) in the same verse (v.
27?) It is, isn’t it?! That is, until the
completion of Cyrus’ decision to have a decree formulated and proclaimed. Accordingly, although
the causative event, the commandment, the decree of Cyrus, was at the time
already decided upon “at the beginning of
[Daniel’s] supplications [when] the commandment came forth” (v. 23,) it had yet to be formulated and published,
that is, “he shall confirm the covenant” (v. 27.) But, aren’t those latter words, “he shall
confirm the covenant,” perfectly describing the
day that began at sunset Tue February 24, 533 BCE, i.e. as above referenced?! Based
upon those last two quotes from Daniel (verses 23 & 27) and especially upon his words “in the midst of the
week” (v.27,) I believe we may conclude that said Adar 28, the
day that “the king... died,” fell on the day that began at sunset Tue February 24 [, Adar I 28] 533 BCE, and not on the day that began at
sunset Wed March 23, 533 BCE.
[For the latter date to
fall “in the midst of the week” we would have to change Wed March 24 to Tue
March 23 and Adar 28 (or later) to Adar 27 (or later.) It would follow that the
initiating event (i.e. the king’s death & Cyrus’ decree) would have to have
occurred the day before Adar 27. However, per SDA Bible Commentary, Vol. 9, p.
305: “The original text indicates the 28th
day in line 23 instead of the 27th.” So, if “27th” is an error then Tue
March 23 cannot be an option satisfying the “in the midst of the week”
criteria. Considering that the Tue March 23 option would have validated the
Zechariah 11th month option but not the Haggai 9th month option I find this
another validation of this literal day application being correct.]
The period of mourning Darius the
Mede lasted for a full lunar month
– even 35 days exactly!:
Given also that Cyrus’ son Cambyses is not likely
to have been delivered until March 30
or 31, 533 BCE, i.e. provided he was delivered
as a full term baby and not prematurely, we may also conclude
(based also upon NASA’s Phase of the Moon tables) that Nisan
4, 533 BCE fell on the day beginning at
sunset (Tue
Mar 30 or) Wed Mar 31, 533 BCE. It follows then also that the mourning
proclaimed for Darius the king of the Medes began on Adar I 28, lasting not
only for a full 30 days, but for a full lunar month, Adar II, even unto the beginning of Nisan 4 [which day began at
sunset (Tue Mar 30 or) Wed Mar 31,] 533 BCE or, exactly five full weeks of
mourning. That is, exactly 35 days (Julian
days 1526800 through 1526835) or ½ of 70 days – cf. the words “in the midst of
the week” (Daniel 9:27) while remembering that the words “the midst” per
Strong’s H2677 mean “the half or middle”! And isn’t this situation exactly described
by Daniel 9:27?!!!:
Dan 9:27 והגבירH1396 בריתH1285 לרביםH7227 שׁבועH7620 אחדH259 וחציH2677 השׁבועH7620 ישׁביתH7673 זבחH2077 ומנחהH4503 ועלH5921 כנףH3671 שׁקוציםH8251 משׁמםH8074 ועדH5704 כלהH3617 ונחרצהH2782 תתךH5413 עלH5921 שׁמם׃H8074
Daniel 9:27 TLT+ And he shall
confirmH1396 the covenantH1285 at the beginningsH7227 of sevenH7620 number one:H259 and in a midstH2677 of the weekH7620 he shall cause the sacrificeH2077
and the apportionmentH4503 [i.e. the apportioned 70 years of captivity and rest for
the land] to cease,H7673
and uponH5921 a wingH3671 of idolsH8251
[cf. the “gods of Akkad” referenced
upon Cyrus’ terra-cotta cylinder] he shall make it nugatory,H8074
even untilH5704 a completionH3617
and a decisionH2782 has been rescindedH5413 uponH5921 any devastation
whatsoever.H8076
[cf. Jeremiah’s 70 years of devastation of the countries under Nebuchadnezzar!]
Daniel
9:27 KJV+
And he shall confirmH1396 the covenantH1285 with manyH7227 for oneH259 week:H7620 and in the midstH2677 of the weekH7620 he shall cause the sacrificeH2077
and the oblationH4503
to cease,H7673 and forH5921 the overspreadingH3671 of abominationsH8251
he shall make it
desolate,H8074
even untilH5704 the consummation,H3617 and that determinedH2782 shall be pouredH5413 uponH5921 the desolate.H8076
Remember also that Darius
the Mede was the brother of Cyrus’ mother, i.e. Cyrus’ uncle, and the father of Cyrus’ recently wedded wife, that is, a marriage between first cousins. Xenophon makes it quite
clear that Cyrus always did his best to respect and honor his uncle. And isn’t
this shown also in the fact that even after having received the crown of the
kingdom of Media as a dowry he still continued to honor his uncle as a king?!
Re Daniel’s position of
responsibility relative to the implementation of Darius’ decree:
So we see that apparently Daniel’s
words in Dan 9:3 “And I set my face unto the Lord
God, to seek by prayer and supplications, with fasting, and sackcloth, and
ashes:” are
giving reference, most likely, to Yom
Kippur, the Day of At-One-Meant, on Tishri 10, the day also known as the Day of
Fasting, which day in 534 BCE would still be reckoned as being within Cyrus’
accession year, and thus not yet within Cyrus’ 1st year of reign as
required per 2 Chronicles 36:22 and Ezra 1:1. Although at one time I was
considering the possibility that Daniel’s last quoted words above might have
been in reference to his mourning the death of king Darius, I find that
inconsistent with the above. Additionally, one kind visitor to this page,
pointed out to me that, more than likely, the words of Daniel 9:2 in reference
to Jeremiah are a reference to Jeremiah’s letter as recorded in Jeremiah 29 as
introduced in verses 1-3 and beginning with verse 4. Notice in particular
Jeremiah’s words per verse 10-14: “After seventy years be
accomplished at Babylon I will visit you… causing you to return to this
place… [i.e. to Jerusalem; cf. v. 1.]”
Jer 29:10 For thus saith the LORD, That after seventy
years be accomplished at Babylon I will visit you, and perform
my good word toward you, in causing you to return to this place.
Jer 29:11 For I know the thoughts that I think toward you,
saith the LORD, thoughts of peace, and not of evil, to give you an expected
end.
Jer 29:12 Then shall ye call upon me, and ye
shall go and pray unto me, and I will hearken unto you.
Jer 29:13 And ye shall seek me, and find me,
when ye shall search for me with all your heart.
Jer 29:14 And I will be found of you, saith the LORD:
and I will turn away your captivity, and I will gather you from all the nations,
and from all the places whither I have driven you, saith the LORD; and I will
bring you again into the place whence I caused you to be carried away captive.
Perhaps Daniel was considering also, at that
same time,
these words of Isaiah 44:28?:
Isa 44:28 That saith of
Cyrus, He is my
shepherd, and shall perform all my pleasure: even saying to
Nevertheless, it seems to me quite safe to conclude, per the above, that
the actual date for the publication of Cyrus’ decree corresponds to the first
instance of Adar 28 [the 12th month] subsequent to Babylon’s fall,
that is, per the words upon Cyrus’ terra-cotta cylinder: “From the twenty-eighth day
of the month Adar… weeping in the land of
Akkad... All the people prostrated their heads...” (cf. above,) or as elsewhere
translated: “All the people were free from their chief” (cf. above.)
Now, consider carefully the timing of
the event described in Daniel 6:1-3, i.e. the establishment
of Cyrus’ administration, beginning Marchesvan 3, [the 8th month] 534 BCE:
“[8.6.1] When[Cyrus] arrived in
Dan 6:1 KJV It pleased
Darius to set over the kingdom an hundred and twenty princes, which should be
over the whole kingdom;
Dan 6:2 KJV
And over these three presidents; of whom Daniel was first: that the princes might give
accounts unto them, and the king should have no damage.
Dan 6:3 KJV Then
this Daniel was preferred above the presidents and princes, because an
excellent spirit was in
him; and the king thought to set him over the whole realm.
Notice also Daniel’s position per Daniel
6:2 above, the fact that Daniel was a eunuch (Daniel 1:3, 7, 8, 9, 10, 11, 18)
and Xenophon’s statement that Cyrus considered eunuchs more
reliable than any other. Remember also Daniel’s special relationship with Darius as recorded in Daniel 6! (Cf. also Josephus’
statement re Daniel being in Media
with Darius!) In that setting no doubt Daniel was in a very special position of
authority, wasn’t he? He certainly was!
What activity was Cyrus giving priority to, following the beginning of the setting up of his
administration? Notice how Cyrus found it expedient for his purposes to return the temple booty previously
brought by Nabonidus to Babylon and that this activity began in the 9th month (Kislev) while still apparently continuing in Adar (the 12th and 13th
months.) [Again please notice “temple booty… brought by Nabonidus…”
while remembering Nebuchadnezzar’s actions of such kind!]
Cyrus’ decree re the
rebuilding of the Temple in Jerusalem certainly does seem right in line with
Cyrus’ activities at that time and place,
does it not?!
More re the events and persons
associated with those “weeks” by Daniel:
Who is “the Messiah the Prince?”
Who is “the MessiahH4899 the PrinceH5057” of Dan 9:25, 26? Notice Strong’s
definition of the Hebrew word translated “Prince:”
H5057: From
H5046; a commander (as occupying the front), civil, military or
religious; generally (abstract plural), honorable themes
H5046: A
primitive root; properly to front, that is, stand boldly
out opposite; by implication (causatively), to manifest;
figuratively to announce
(always by word of mouth to one present); specifically to expose, predict,
explain, praise
Perhaps a more clear translation than “the Messiah the Prince” would be
“the [Lord’s] anointed announcer” or “the prophet of Yahweh,” i.e. a reference
to the issuer behind the messages conveyed via Haggai and Zechariah?!! Could it be then that the words “the Messiah
the Prince” is a reference to the one and only Savior, the God of Heaven, the
Creator of all, the One who is doing much of His work as “a Savior” through his
own first born Sons and Daughters (cf. Exodus 4:22; 13:2 and Obadiah 1:21?) In
this particular instance the words “Messiah the Prince” would in effect be substantiated
and personified by each of Haggai and Zechariah, wouldn’t they? And isn’t it true that in a very important
sense the eternal Covenant between the Creator God and His People was being
renewed or “confirmed” by means of Cyrus’ decree on the day when that decree
was in fact first published, i.e. “he shall
confirm the covenant with many…” (Daniel
9:27?)
Is the fact that we, each of us as well as
congregationally, are slow in accepting the gifts offered us by the Almighty,
perhaps because those gifts may seem unfamiliar to us and because they often
may seem to us to be “too good to be true,” a good reason, or excuse, for not
recognizing Cyrus’ decree as one and the same Covenant as once offered through
Moses, through Abraham, through Shem, through Noah, through Enoch, through
Abel, through Adam, as well as through Yeshua [Jesus] the Messiah and others
among God’s true Sons and Daughters?
Why is
it that there is so little emphasis upon the real image of God referenced in
Genesis 1:27? Or isn’t it true that that image is first and foremost the
foundation for every family, that is, a covenant between a male and a female,
and the resulting family relationship between those two? Why is it that the
very real and very prominent parallels between, on the one hand, the tabernacle
given through Moses, and, on the other hand, the two parties constituting the
foundation for each their own family unit, is rarely, if ever, heard of or
taught?
If the most important points of God’s messages are
being thus overlooked or misunderstood, is there any wonder that the potential
blessings are never being realized? What is more important and more valuable
and more essential?: The family unit itself, or any set of misunderstood
symbols intended and designed to teach each of us the essentials for a
successful, secure and happy family unit consisting of a male, a female, and
their very own offspring, for instance, such symbols as the tabernacle or the
Temple in Jerusalem? Where did Ezra go wrong in his well intended whole sale
destruction of so many families exiled from
“…for the overspreading of abominations he shall make it desolate, even until the consummation,
and that determined shall be poured upon the desolate…” Daniel 9:27 (KJV; Cf.
also TLT above!)
And aren’t those same quoted words
also reminiscent of the Third Angel’s Message in Revelation 14:9-12? And what
about its relationship to the Second Commandment, especially considering that
the Hebrew word translated “thousands” in Exodus 20:6 may better be translated
“families” or even “families of God?” Cf. Strong’s H504!
And what is being referenced by the
words?:
“…shall destroy the city and the sanctuary…” Daniel 9:26
Isn’t this a reference to the same
event depicted by the words?:
“...the stone that smote the image became a great mountain, and filled the whole earth.” Daniel 2:34-35
Isn’t this same event (as above referenced in
Dan 9:26 and 2:34-35) being referenced also within the following admonitions
directed as they are unto each one among us?!:
“Come out of her, my people, that
ye be not partakers of her sins, and that ye receive not of her plagues.” Rev. 18:4.
and
“Behold, I stand at
the door, and knock: if any man hear my voice, and open the door, I will come
in to him, and will sup with him, and he with me.
“To him that
overcometh will I grant to sit with me in my throne, even as I also overcame,
and am set down with my Father in his throne.” Rev
3:20-21 (KJV)
Or isn’t the word citizenship closely knit to
such States as constitute the essence of the
statue envisioned by Nebuchadnezzar in his dream as described in Daniel,
chapter 2? Isn’t the essence of that citizenship one and the same as
“being born in sin” and “being in a State of sin” and “of a sinful nature?” Why
would anyone wish to identify oneself in such terms or by means of such papers
of identification?
And so long as the sanctuary is
continually being represented as something other than that which our Creator
intended for us, isn’t that misrepresentation too best destroyed by “the people of the prince that shall come…” Daniel 9:26? I.e. as in
“shall destroy... the sanctuary...?”
And aren’t the words...”
“...the street
shall be built again, and the wall, even in
troublous times…” Daniel 9:25
Aren’t those words of Daniel 9:25 referencing the same
street as the one in Revelation 22:2, as well as that which
was being foreshadowed by the restoration of Jerusalem under Zerubbabel and
Jeshua upon the decree of Darius in his 2nd year of reign (the Scriptural year beginning Tishri 22, 521 BCE,) and again under Nehemiah upon the decree of Artaxerxes I in 445 BCE? Perhaps
I should include also the events referenced in Ezra 7:7-8, that happened in
Artaxerxes II’s 7th year of reign, that is, in the Scriptural year
beginning Tishri 22, 398 BCE…
Wasn’t it unfortunate that that
effort of Nehemiah and his cohorts had to suffer the fate of the whole sale
family destruction twelve years prior [as
commonly reckoned with Ezra preceding Nehemiah,] such that after yet another
twelve years the temple and the temple services were all but forgotten while
not being much appreciated by anyone in real terms? Cf. Nehemiah 13:4, 5, 7, 8!
That is, provided Ezra did indeed come to Jerusalem under Artaxerxes I and not
under Artaxerxes
II as strongly evidenced by the facts listed in SDA Bible Commentary, Vol.
3, pp. 369-37. If it was the other way around (Nehemiah before Ezra,) as I find
likely, it seems as though Ezra’s initiative may well have been predicated
upon several of the agreements referenced in Nehemiah. Cf. Neh. 10:28, 30;
13:3, 23, 25, 27.
So
then, How long shall we have to wait...?:
“…to finish
the transgression, and to make an end of sins, and to make reconciliation for
iniquity, and to bring in everlasting righteousness, and to seal up the vision
and prophecy, and to anoint the most Holy?” Daniel 9:24 (KJV.)
Shall we have to wait until 70*70=4,900 years from Cyrus’
decree in 533 BCE? Shall we have to wait passively until the year
4,900-532=4,368 A.D.? Another 2,360 years to wait before Christ’s 2nd
coming? Where is our error? Are we to wait passively for someone else to come
and take us to heaven? Are we to wait passively for yet another king, and
another, and another…? Another Christ? Or is the time to be shortened in accord
with the words of Yeshua the Messiah? Cf. Isaiah 59:1; Matthew 24:22; Mark
13:20!!! And what will it take for the time to be shortened? Are we to stay
passive while waiting for Christ to initiate the action? Who is the One and
only Savior? What does Yeshua’s prayer in John 17 teach us re these things?
What may we learn through the pen of Ellen Gould White?:
“God requires
His people to cleanse themselves from all filthiness of the flesh and spirit,
perfecting holiness in the fear of the Lord. All those who are indifferent and
excuse themselves from this work, waiting for the Lord to do for them that
which He requires them to do for themselves, will be found wanting when the
meek of the earth, who have wrought His judgments, are hid in the day of the
Lord's anger.
“I was shown
that if God's people make no efforts on their part, but wait for the refreshing
to come upon them and remove their wrongs and correct their errors; if they
depend upon that to cleanse them from filthiness of the flesh and spirit, and
fit them to engage in the loud cry of the third angel, they will be found wanting.
The refreshing or power of God comes only on those who have prepared themselves
for it by doing the work which God bids them, namely, cleansing themselves from
all filthiness of the flesh and spirit, perfecting holiness in the fear of God. (White, E. G., Counsels on Diet and Foods, p.
33.) {CD 33.2-3}
“I was shown
that the work of health reform has scarcely been entered upon yet. While some
feel deeply, and act out their faith in the work, others remain indifferent and
have scarcely taken the first step in reform. There seems to be in them a heart
of unbelief, and as this reform restricts the lustful appetite, many shrink
back. They have other gods before the Lord. Their taste, their appetite, is
their god, and when the ax is laid at the root of the tree, and those who have
indulged their depraved appetites at the expense of health are touched, their
sin pointed out, their idols shown them, they do not wish to be convinced; and
although God's voice should speak directly to them to put away those health-destroying
indulgences, some would still cling to the hurtful things which they love. They
seem joined to their idols, and God will soon say to His angels, Let them
alone. . . . I saw that we as a people must make an advance move in this great
work. Ministers and people must act in concert. God's people are not prepared
for the loud cry of the third angel. They have a work to do for themselves
which they should not leave for God to do for them. He has left this work for
them to do. It is an individual work; one cannot do it for another.”
--Testimonies for the Church, vol. 1, p. 486 (1865). {1T 486.2} {CH 453.1}
Perhaps
“seventy seventies” should rather be taken to mean that we, each of us, need to
seven our selves, purify ourselves, constantly, in ever so many ways, and
always under the loving tutorship of our Creator and under the guidance of His
Son Yeshua the Messiah?!!!
And what
did John the Baptist have to say about these things?:
“Repent ye: for the kingdom of
heaven is at hand.” Matt. 3:2 (KJV)
And
Yeshua the Messiah?:
“The time is fulfilled, and the
Considering that the words translated “at hand” are referencing action in the
present time doesn’t it make sense then to paraphrase those words thusly:
“Repent ye: for the kingdom of
heaven is what you make it be in the here and the now.” Matt. 3:2 (TLT)
What about the 4,900 literal days? – Why have I
overlooked that calculation even until tonight the Fourth Day, 5929± 11 29 2025 [Tue 2009-02-24:]
Ooops, I almost forgot to consider the perfected number!
What about the fulfillment of the 4,900 days? What’s the end point in time for
that date? Using my Julian
Date calculator and the beginning point of Adar
I 28, 533 BCE [sunset Tue Feb 24, 533 BCE] (Julian Day 1526799) and adding 4,900 days I
arrive at sunset Tue July 25, 520 BCE (Julian day 1531699.) What Scriptural
date is that? Using NASA’s
Phases of the Moon tables, I find that the day beginning
at sunset July 25 is (Av 26, 520 BCE or, more likely, considering the rarity of
aviv by March 3) Tammuz 26, 520 BCE. What year is that? Isn’t that still Darius
II’s 2nd Scriptural year of reign? It is! But wasn’t the
Ezra 6:15 "And this house was finished on the
third day of the month Adar, which was in the sixth year of the reign of
Darius the king."
An
unproductive search forwards in time:
Then, what if anything happened on said day 4,900, on
Tammuz 26 (or Av 26,) in Darius II’s 2nd Scriptural year? The only
hits of any interest that I find for the words “fourth” and “month” in KJV are
the following:
Zec 8:19 Thus saith the
LORD of hosts; The fast of the fourth
month, and the fast of the fifth, and the
fast of the seventh, and the fast of the tenth, shall be to the house of Judah
joy and gladness, and cheerful feasts; therefore love the truth and peace.
Zec 7:1 And it came to
pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of
the ninth month, even in
Chisleu;
Zec 7:3 And to speak unto the priests which were in the house of the LORD of hosts, and
to the prophets, saying, Should I weep in the fifth month,
separating myself, as I have done these so many years?
Zec 7:5 Speak unto all
the people of the land, and to the priests, saying, When ye fasted and mourned
in the fifth and seventh month, even those seventy years, did
ye at all fast unto me, even to
me?
Is there a message of God pertaining to the 4,900 days in
any of these passages of Zechariah? I seems that fasting and mourning has
something to do with these passages, doesn’t it? Yet the closest we get to
Darius II’s 2nd year is Darius II’s 4th Scriptural year,
the 9th month and the 4th day. Is there a message in
that? How many days between the above 4,900th day (Julian day
1531699) and said day in Darius II’s 4th year? Let’s see, that day
falls between Tishri 22, 519 BCE and Tishri 21, 518 BCE. The 9th
month in that time period begins at sunset ((on Oct 15 or Oct 16,)) on (Nov 13
or) Nov 14, or else on Dec 13 or Dec 14, 519 BCE. “The fourth day of
the ninth month” would then begin at sunset ((Oct Thu 18 or Fri 19,)) on
Nov (Fri 16 or) Sat 17, or else on Dec Sun 16 or Mon 17, 519 BCE. What Julian
Days are those?: ((JD 1532149 or JD 1532150,)) (JD 1532178) or JD 1532179, or
else JD 1532208 or JD 1532209. Perhaps a table would be helpful?:
|
Testing some dates |
|
|
|
|
Zech 7:1 – Adar I
28 |
|
|
|
|
((Oct Thu 18)) |
519 BCE |
1532149 |
-1531699 = 450 |
|
((Oct Thu 19)) |
519 BCE |
1532150 |
-1531699 = 451 |
|
(Nov Fri 16) |
519 BCE |
1532178 |
-1531699 = 479 |
|
Nov Sat 17 |
519 BCE |
1532179 |
-1531699 = 480 |
|
Dec Sun 16 |
519 BCE |
1532208 |
-1531699 = 509 |
|
Dec Mon 17 |
519 BCE |
1532209 |
-1531699 = 510 |
|
|
|
|
|
|
|
|
|
|
|
(Jan Thu 21) |
516 BCE |
1532975 |
-1532179 = 796 |
|
Jan Fri 22 |
516 BCE |
1532976 |
-1532179 = 797 |
|
Feb Fri 19 |
516 BCE |
1533004 |
-1532179 = 825 |
|
Feb Sat 20 |
516 BCE |
1533005 |
-1532179 = 826 |
|
Feb Sun 21 |
516 BCE |
1533006 |
-1532180 = 827 |
I do notice what appears to be a 60 year difference between
the 490 “year for a day” fulfillments between Cyrus’ decree and Herod’s
accession vs. the Purim event and Christ’s crucifixion. Seems as though 480 = 8
x 60, while 450 = 7.5 x 60, and 510 = 8.5 x 60. Certainly the date of the 480
difference is by far the most likely day for “the fourth day of
the ninth month.”
Let’s say we add the same number, 480, of days to the
beginning date, Adar I 28 (JD 1526799,)
where does that bring us? Sat June 18, 532 BCE (JD 1527279) [Sivan 6 or Tammuz
6.] Sivan 6 could be Pentecost. If so, then the beginning of that count would
be somewhere in the Feast of Unleavened Bread in 532 BCE, which is one year
prior to the one referenced in Daniel 10… Nothing I see in that.
Nov Sat 17, 519 BCE was the 1st year following
a Sabbath year per Josephus’ reckoning… Not much there…
And what’s the distance in time between sunset on said
Nov Sat 17, 519 BCE (JD 1532179?) and the day when the Temple in Jerusalem was
finished: Adar 3, in Darius II’s 6th Scriptural and Babylonian year
of reign [the day beginning at sunset Jan (Thu 21 or) Fri 22, or else Feb Fri
19, Sat 20, or Sun 21, 516 BCE?] Corresponding Julian Days are (JD 1532975 or)
JD 1532976, or else JD 1533004 or JD 1533005. Cf. table above… Not much there!
Getting converted – Looking towards our Source, our
Creator, back in time – Success!:
Suppose we get converted at the point of decided action,
foundation laid, and begin looking towards our Creator and the beginning
instead. The day the foundation was laid: Kislev 24, 521 BCE (The day beginning
at sunset of the Julian Day 1531491.) Subtracting 4900 days from that brings us
back to the day beginning at sunset Thu Jul 31, 534 BCE (Julian Day 1526591.)
What Scriptural day is that? Tammuz (or Av) 27, 534 BCE!
Wow! Now, look at that! What is more likely to have
happened on that day relative to the events of importance, i.e. relative to the
laying
of the foundation of the Temple? That is, the
temple that is merely an image, albeit an object lesson, of the real and
heavenly thing? Think about it! The
I’ll venture to suggest that that, Tammuz 27, 534 BCE is the day when the final decision for Cyrus’ wedding
was made. The day when Cyrus’
father and mother decided to consent to Cyrus’
wish to marry Darius the Mede’s daughter. Cyrus probably left
Babylon for Media within a day or two of Tammuz
16. From Media he traveled roundtrip to his parents in
Conclusion:
Perhaps the message is simply that we are on an ever
ongoing road towards perfection. And isn’t that encouraging! Never a time to
get bored because there is nothing more exciting or important work to do! An
ongoing walk forever with the Lord of Lords! As Yeshua said:
John 14:6 KJV
“Jesus saith unto him, I am the way, the truth, and the life:… “
But more than that! As Yeshua taught us:
John 14:6 KJV
“…no man cometh unto the Father, but by me.”
What do those words mean? Did you know that the Hebrew
word for ‘father’ also means ‘cause’ and that the Hebrew word for ‘son’ also
means ‘consequence?’ Thus, do you see how that Yeshua is using the word “me” in
reference to himself as not only a “son” but also as ‘consequence?’
In the above study we found that perfection, “seventy
seventies,” “4,900 days” is to be found in the direction of Cause only, the
Creator only, and not down line along the path of time!
In summary:
We have
found that the “seventy seventies,” in terms of a literal 4,900 day prophecy,
do find a
perfectly exact and detailed fulfillment, reckoning
from the day of Cyrus’ decree unto the laying of the foundation of the Temple
in the 2nd year of Darius II’s reign! Additionally, we have found
that important key words specifying the expected events at each of the time
periods given are meaningful and easily understood in the setting of time here given.
Even more
importantly, by our own personal choices, we may learn from this example of a
prophecy fulfilled, that each of us are given the powers to implement
literally, in the here and now, the promises made clear to us from a close
relationship with our Creator and most especially from a personal study of the
Holy Scriptures and a heeding of the lessons there learned. It is most essential that we each recognize
our responsibility and the necessity of pro-active work while not passively waiting
for someone else to initiate an action on our behalf.
However,
there is more to these time prophecies. Much more! There are very definite precise
“year for a day” fulfillments of these
same prophecies. I am convinced that our prior limited and somewhat imprecise
understandings of these prophecies of Daniel have been of tremendous blessing
to untold numbers of people all over the world. Yet, I am also convinced that
the Lord, our Creator, has much more in store for each of us as we ever more
perfectly learn to understand, and apply, the unlimited gifts and teachings
available to each of us from many, many sources, yet all ultimately from God,
and most especially that which is available through a more thorough study of
the Holy Scriptures.
More
considerations by Ellen G. White:
“September 23, the Lord showed me that He had stretched out His hand the
second time to recover the remnant of His people, [SEE PAGE 86.] and that
efforts must be redoubled in this gathering time. In the scattering,
The 1843 Chart
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